華嚴經探玄記 8.30

8.30

第九迴向，作四門分別。初釋名者，此無縛無著解脫心迴向，約無等大行立名。無縛無著有六種：一由離凡故不縛生死、以出小故不著涅槃；二離六識取外境不縛、離第七執於內不著；三離現行縛、無種子著；四不取有縛、不執空著；五無惑障縛、無智障著；六無麁使縛、絕習氣著，故名無縛無著。此明行體。解脫是大用無礙，非但脫離諸障，此是行用也。心者是行體。用所依之心，謂菩薩大智之心是善根所依，以此心中所攝善根皆用持迴向，成於普賢深廣之德，故以為名。此從能迴向立名。問：下文亦有無縛無著解脫等所攝善根，亦成迴向，何故標名唯就心立名？答：理實通餘，但彼下文十門之中，此無縛無著解脫心內百門迴向文處廣辨，餘竝準通，是故就此廣處為名。

The ninth dedication is distinguished through four sections. First, explaining the name: This dedication with a mind of liberation, unconditioned and unattached, is named in reference to the unequaled great practice. 'Unconditioned and unattached' has six kinds: first, by abandoning worldlings, one is not bound by saṃsāra; by transcending the lesser [vehicle], one is not attached to nirvāṇa; second, abandoning the six consciousnesses grasping external objects is not bound; abandoning the seventh clinging internally is not attached; third, free from the binding of active manifestations, and without the attachment of seeds; fourth, not grasping existence is not bound, and not clinging to emptiness is not attached; fifth, without the binding of afflictive hindrances, and without the attachment of cognitive hindrances; sixth, without the binding of coarse drives, and cutting off the attachment of residual habituations; hence it is called 'unbound and unattached.' This clarifies the essence of the practice. 'Liberation' is the great, unhindered function, not merely freeing from various hindrances; this is the function of the practice. 'Mind' is the essence of the practice. The mind upon which function relies—meaning the bodhisattva's mind of great wisdom—is that upon which roots of goodness rely; using all the roots of goodness gathered within this mind to uphold dedication and accomplish the profound and vast virtues of Samantabhadra, it is therefore taken as the name. This establishes the name from the dedicator. Question: The text below also has roots of goodness gathered by liberation, unconditioned and unattached, etc., which also accomplish dedication; why is the title established solely with reference to the mind? Answer: In principle and reality it extends to the rest, but among those ten gateways in the text below, this dedication of the hundred gateways within the mind of liberation, unconditioned and unattached, is extensively discerned in this textual passage, while the rest are all understood by extension; therefore the name is taken with reference to this extensive place.