華嚴經探玄記 8.18

8.18

第二偈頌中有二十一偈，分三：初半頌上行相、中間諸偈頌上迴向、末後一偈頌上迴益。就頌迴向中三：初三偈頌上迴成行具。二「以此」下六偈頌上因行生善，迴向眾生令得菩提。三「深入」下十偈半頌上實際迴向，於中二：初三偈半頌上不著業等自行同如、二「菩薩觀察」下七偈頌上令他入實。後一結歎益，可知。第八如相迴向同理。善根是如相，稱理而迴名如相迴向。此與上下何別者？謂前七明會事向理，此第八明事盡理現，是故行等俱是如相而迴向。後第九明從理起用、第十明用同體同體而用，故云法界迴向也。長行內亦二：初位行中亦三，標、釋、結。釋中亦三：初舉行體、二「摩訶薩以如是等善根迴向欲令」下正將迴向、三「摩訶薩如是迴向時」下明迴所成德。初中，先有三十句舉差別善根，末後一句結成一觀。前中，初十句顯所修善根、二「慧眼」下十句明長養善根令更增廣、三「摩訶薩」下十結歎善根差別具德。初中，先二句明觀成入理善，初句標，下釋顯，謂離癡釋智、正念釋念、堅固釋安住、不退釋不動，此是正念成止、離癡成觀，止觀雙運無礙現前，故云成就等也。後「得大乘」下明隨事大行以集善根，有依八種心集善根：一依深心以起善根。先舉心能，謂心依理起故勇無畏，依此猛心起二善根：一廣多無盡、二稱理勝妙；三依白淨證起同體大悲，即悲心也；四明直心正念諸佛、五迴向心稱理不轉、六依求道心巧出堅善、七依正念心出一切善、八依巧慧心迴成利他。下明長養善根十句。初慧眼觀察善根之實，是故令此善根增長，此是長養善根所由。下明所長善根，於中初句總顯、下八別辨。一明善根分齊不同，故云分別等；二備德無缺，故云具足；三體離染過；四唯住菩提不向凡小，故云一向；五修治使增；六修行所成；七思惟令廣；八稱實廣說。自下第三結歎差別。於中明此善根多能異德，故堪成迴向。十中，一種種門者，通遊非一；種種境者，所緣不同；種種相者，體狀區分；種種事者，緣成各異；種種分別者，分齊不雜；無量行者，施等多種；語言道者，此善根是無量言教所行處也；出生等者，依此善根能生多分別智；修行等者，諸善互嚴；悉能等者，俱趣佛果。下結成一觀。顯甚深中，謂雖有如是多門種種，然皆一味同於真性，故云無二。一切智境者，謂此同性之善唯佛智能知。又釋：此同性善堪成佛故，是彼境也。此則前諸門無差別之差別，故有多門；此即差別之無差別，故唯一味歸於佛果。上舉所迴善根行體竟。

In the second, the verses, there are twenty-one gāthās, divided into three: the first half-verse versifies the above marks of practice; the intermediate verses versify the above dedication; the final one verse versifies the above benefits of dedication. Within the versification of dedication, there are three: the first three verses versify the above dedicating to accomplish the requisites of practice. Second, from "With this..." onward, six verses versify the above giving rise to good through causal practice, dedicating it to sentient beings so that they attain bodhi. Third, from "Deeply entering..." onward, ten and a half verses versify the above dedication to the real limit. Herein there are two: the first three and a half verses versify the above not clinging to karma and so forth, where one's own practice accords with Suchness; second, from "The bodhisattva contemplates..." onward, seven verses versify causing others to enter reality. The final one concludes with praise of benefits, which can be understood. The eighth is the dedication of the mark of Suchness conforming to principle. Roots of goodness are the mark of Suchness; dedicating in accordance with principle is called the dedication of the mark of Suchness. How does this differ from what precedes and follows? The preceding seven clarified harmonizing phenomena toward principle; this eighth clarifies phenomena being exhausted and principle appearing; therefore, practices and so forth are all the mark of Suchness and are dedicated. Later, the ninth clarifies arising functions from principle, and the tenth clarifies functions being identical with essence, and essence functioning; hence it is called the dedication of the dharmadhātu. In the prose there are also two: within the first, the practices of the stage, there are also three: statement, explanation, and conclusion. Within the explanation there are also three: first, adducing the essence of practice; second, from "The mahāsattva, dedicating with such roots of goodness, wishes to cause..." onward, properly bringing forth dedication; third, from "When the mahāsattva thus dedicates..." onward, clarifying the virtues accomplished by dedication. In the first, there are initially thirty phrases adducing differentiated roots of goodness, and the final one phrase concludes them into a single contemplation. In the first, the first ten phrases reveal the roots of goodness cultivated; second, from "Wisdom-eye..." onward, ten phrases clarify nourishing the roots of goodness to make them increase and expand further; third, from "The mahāsattva..." onward, ten conclude by praising the differentiated roots of goodness possessing virtues. In the first, the first two phrases clarify the goodness of contemplation accomplished and entering principle; the first phrase states it, and the lower explains and reveals it: freeing from delusion explains wisdom, correct mindfulness explains mindfulness, firmness explains peaceful abiding, and non-retrogression explains immobility; this is correct mindfulness accomplishing śamatha and freeing from delusion accomplishing vipaśyanā, śamatha and vipaśyanā operating together unimpeded before one, hence it says "accomplishes..." and so forth. Later, from "attains the Mahāyāna..." onward, it clarifies following phenomena in great practice to accumulate roots of goodness, where there is the accumulation of roots of goodness relying on eight kinds of mind: 1. relying on the deep mind to give rise to roots of goodness—first it adduces the capability of the mind, meaning that because the mind arises relying on principle it is courageous and fearless, and relying on this fierce mind it gives rise to two roots of goodness: (1) vast and inexhaustible, and (2) superior and marvelous according with principle; 3. relying on pure realization to give rise to great compassion of identical essence, which is the compassionate mind; 4. clarifies the straight mind correctly mindful of the buddhas; 5. the mind of dedication according with principle without turning; 6. relying on the mind seeking the path to skillfully produce firm goodness; 7. relying on the mind of correct mindfulness to produce all goodness; 8. relying on the mind of skillful wisdom to dedicate and accomplish the benefit of others. Below, ten phrases clarify nourishing the roots of goodness. First, the wisdom-eye contemplates the reality of roots of goodness, and therefore causes these roots of goodness to grow; this is the reason for nourishing roots of goodness. Below, clarifying the roots of goodness that are nourished, herein the first phrase generally reveals them, and the lower eight distinctly distinguish them: 1. clarifying that the delimitations of roots of goodness are not identical, hence it says "distinguishing..." and so forth; 2. possessing virtues without lack, hence it says "complete"; 3. their essence being free from the fault of defilement; 4. solely abiding in bodhi without turning toward the ordinary or the small, hence it says "one-directional"; 5. cultivating and refining them to make them increase; 6. accomplished by practicing; 7. reflecting on them to make them vast; 8. expounding them extensively according with reality. From here below, the third concludes with praise of differences. Herein it clarifies that these roots of goodness have many capacities and distinct virtues, hence they are capable of accomplishing dedication. Among the ten: "various gates" means universal traversal is not one; "various objects" means that which is cognized is not identical; "various marks" means the states of their essence are distinct; "various matters" means accomplishment through conditions differs in each; "various distinctions" means their delimitations are not conflated; "immeasurable practices" means giving and so forth are of multiple kinds; "path of language" means these roots of goodness are the domain traversed by immeasurable linguistic teachings; "producing..." and so forth means that relying on these roots of goodness one can generate much discriminative wisdom; "cultivating..." and so forth means various good deeds mutually adorn; "fully able..." and so forth means all tend toward the buddha-fruit. Below, concluding into a single contemplation. In revealing the profound, it means that although there are such multiple gates and varieties, they are nonetheless of a single flavor identical with true nature, hence it says "non-dual." "The sphere of the omniscient" means that the goodness of this identical nature can only be known by the Buddha's wisdom. Another explanation: because this goodness of identical nature is capable of accomplishing buddhahood, it is that sphere. This, then, is the differentiation of non-differentiation of the preceding various gates, hence there are multiple gates; this is the non-differentiation of differentiation, hence it solely returns with a single flavor to the buddha-fruit. The above adducing the essence of practice of the roots of goodness to be dedicated is concluded.