華嚴經探玄記 8.20

8.20

自下明第三迴所成益。謂由因事起行迴向力故，令自善根轉更增多，名為長養。「得淨」下別顯，有十句：初內增明慧；二外善友護，此是生解益；三佛慧照心；四癡闇障盡。上二是斷障益。五修法入智是證法益；六「善學」下起後智益；七「一切善根」下大願益；八「一切菩薩」下盡福原益；九「成就」下成智堅益；十「明解」下顯解廣益。上因事迴向竟。自下第三明前二迴向無所迴，即實際迴向。此上諸迴向實際與此何別者？上皆攝相歸體，此中攝相歸相，故異也。於中有二：先約行辨、後「如是」下約心顯。前中二：先明此迴向即常無著、二「觀甚深」下明以無著而成迴向。前中四：初不著有，謂於上嚴土攝生俱不著故，是故云不著界等也。心無依者，明所取無相。寂然不亂者，能取不起。正念法者，明妙絕能所正理相應。《起信論》云「住正念者，當知唯心，無外境界。」此之謂也。二「具足」下於無不著不礙起行無分別智，名無選擇。不違迴向是不礙起行，不違正法是不礙入理。三「不壞佛相」下明雙離有無。初不壞佛相不著無，等觀三世不著有，此約所敬無著。了眾生空是不著有也，無所依是不住無，謂不於無而住著也，此約悲境不著。是即觀如來空而不失敬養，了眾生寂而不失攝化，此之謂也。四「順如來」下明離著之益，有三：初正解漸至益；二「如實分別」下智慧周圓益；三「未曾」下明寂用俱行益，有法、喻、合可知。下明以無著而成迴向觀。上深法以生實智，謂不著有無之智，依此實智而成迴向。下別顯，初明理事無礙止觀俱融迴向、二以前無礙成自行迴向、三「攝取」下成化行迴。上約行竟。自下第二約心辨，有八種心：一不怯弱心，迴向佛法；二廣大心，迴向淨眾生；三無顛倒心，迴不染剎；四無餘心，迴不染境；五離世心，迴得出世；六無著心，迴成悲行；七見法心，迴成趣果勝道是也；八厭離有為心，迴生真善。上來實際迴向竟。

From here below explains the third [section], the benefits accomplished by dedication. That is, due to the power of dedication that generates practice based on situations, it causes one's own roots of goodness to increase and multiply even further, which is called nurturing. From "obtaining pure" below, it reveals them separately in ten phrases: first, internally increasing luminous wisdom; second, externally being protected by good friends—this is the benefit of generating understanding; third, the Buddha's wisdom illuminating the mind; fourth, the obstacle of the darkness of delusion being exhausted—the above two are the benefits of severing obstacles; fifth, cultivating the Dharma to enter wisdom is the benefit of realizing the Dharma; sixth, from "skillfully learning" below, the benefit of generating subsequent wisdom; seventh, from "all roots of goodness" below, the benefit of great vows; eighth, from "all bodhisattvas" below, the benefit of exhausting the source of merit; ninth, from "accomplishing" below, the benefit of accomplishing firmness of wisdom; tenth, from "clearly understanding" below, the benefit of displaying vastness of understanding. The above dedication based on situations is finished. From here below is the third [section], explaining that the former two dedications have nothing dedicated, which is the dedication toward the reality limit. What is the difference between all the aforementioned dedications toward the reality limit and this one? The above all gathered marks back into the essence, whereas here it gathers marks back into marks; hence they differ. Herein are two: first, distinguished in terms of practice; and second, from "in this way" below, revealed in terms of the mind. Within the former, there are two: first, explaining that this dedication is constantly non-attached; second, from "contemplating the profound" below, explaining the accomplishment of dedication through non-attachment. Within the former are four: first, not attaching to existence, meaning not attaching to either the aforementioned adorning lands or gathering sentient beings, hence it says "not attaching to realms," etc. The mind having nothing to rely on explains that what is grasped has no mark. Being tranquil and undisturbed explains that the grasper does not arise. Being correctly mindful of dharmas explains that being wonderfully free from subject and object accords with the correct principle. The Awakening of Faith says: "One who abides in correct mindfulness should know that there is mind only, without external objects"; this is what is meant. Second, from "fully endowed" below, not attaching to non-existence does not hinder the non-discriminating wisdom of giving rise to practice, which is called having no selection. Not contravening dedication means not hindering the arising of practice; not contravening the correct Dharma means not hindering entry into principle. Third, from "not destroying the marks of the Buddha" below, explaining the double departure from existence and non-existence. First, not destroying the marks of the Buddha does not attach to non-existence; contemplating the three times equally does not attach to existence—this is non-attachment in terms of what is revered. Comprehending that sentient beings are empty does not attach to existence; having nothing to rely on does not dwell in non-existence, meaning not abiding or attaching to non-existence—this is non-attachment in terms of the object of compassion. This means contemplating that the Tathāgata is empty without failing in reverence and making offerings, and comprehending that sentient beings are quiescent without failing in gathering and transforming; this is what is meant. Fourth, from "according with the Tathāgata" below, explaining the benefits of leaving attachment, having three: first, the benefit of correct understanding gradually arriving; second, from "differentiating in accord with reality" below, the benefit of wisdom being complete and all-around; third, from "never" below, explaining the benefit of quiescence and function proceeding together, having teaching, metaphor, and application, as can be known. Below, explaining the contemplation of accomplishing dedication through non-attachment. Contemplating the profound Dharma above gives rise to true wisdom, meaning wisdom that does not attach to existence or non-existence; relying on this true wisdom accomplishes dedication. Below it reveals them separately: first, explaining the dedication of non-obstruction of principle and phenomena and the mutual fusion of śamatha and vipaśyanā; second, accomplishing dedication of self-cultivated practice through the aforementioned non-obstruction; third, from "gathering" below, accomplishing dedication of transforming practice. The above in terms of practice is finished. From here below is the second [part], distinguished in terms of mind, having eight kinds of minds: first, an intrepid mind, dedicated toward the Buddha Dharma; second, a vast mind, dedicated to purifying sentient beings; third, an un-inverted mind, dedicated to not defiling lands; fourth, a mind without remainder, dedicated to not defiling objects; fifth, a mind leaving the world, dedicated to attaining world-transcendence; sixth, an unattached mind, dedicated to accomplishing compassionate practice; seventh, a mind seeing the Dharma, dedicated to accomplishing the superior path toward the fruit; eighth, a mind weary of the conditioned, dedicated to generating true goodness. The above dedication toward the reality limit is finished.