華嚴經探玄記 7.38

7.38

Second, in revealing the characteristics there are two parts: first, citing the number to reveal superiority, meaning the three times speak it identically, revealing the importance and superiority of the Dharma. Second, listing the names to reveal superiority: first listing the names, and then citing the identical exposition of the three times to reveal superiority. Regarding listing the names, the meaning of the ten dedications is briefly addressed in five sections: 1. Explaining the names; 2. Characteristics of the meaning; 3. Essential nature; 4. Determination of stages; 5. Distinctions in practical methods. First, explaining the names: first, explaining the general name. Relying on the guideline of a complete number, ten are spoken; dedication is the meaning, which is an explanation incorporating number. Now, dedication has three aspects: First, in terms of principle: relinquishing marks is called "turning back" (hui), and entering principle is called "directing toward" (xiang). Second, in terms of benefiting sentient beings: attaining principle without actualizing it is called "turning back," and following existence with great compassion to rescue sentient beings is called "directing toward." Third, in terms of bodhi: not wishing for the three existences or the two vehicles with the cultivated roots of goodness is called "turning back," and heading correctly toward unexcelled bodhi is called "directing toward." Second, regarding the specific names: when a bodhisattva's roots of goodness relieve all sentient beings' afflictions, karma, and suffering, it is called "saving"; causing them to abide in bodhi is called "protecting." Although accomplishing saving and protecting, yet regarding sentient beings one illuminates their nature as equal, hence it is called "free from marks." Moreover, saving is great compassion, and freedom is great wisdom. Again, the first is the vast mind, etc., and the latter is the non-deluded mind. Dedication is practice, meaning that by dedicating roots of goodness, one accomplishes such practice of rescuing beings and being free from marks; hence it is called dedication, establishing the name from what is directed toward. Second, attaining indestructible faith in the Triratna and making dedication with these roots of goodness: this establishes the name in terms of the practice-essence of that which can dedicate. Third, learning the dedication performed by the buddhas of the three times is called "equal to all buddhas." It establishes the name from what is learned, applying to both that which dedicates and that which is dedicated. Fourth, the bodhisattva causing roots of goodness to reach all places, and also dedicating them to all places, establishes the name applying to both that which dedicates and that which is dedicated. Fifth, making dedication with one's own accomplished treasury of inexhaustible merit establishes the name from the practice that can dedicate. Sixth, giving that cuts off the three wheels is called "conforming to equality"; this too is the practice that can dedicate. It is also called "firm roots of goodness," because by relinquishing the three non-firms one conforms to and accomplishes the three firms, hence the name. Seventh, using roots of goodness equally to conform to and benefit sentient beings establishes the name from both that which dedicates and that which is dedicated. Eighth, roots of goodness tallying with suchness to accomplish dedication establishes the name from what is relied upon. Ninth, not bound by marks, not attached to views, functioning with ease, hence called "liberation," as in inconceivable liberation, etc.; this also combines the names of that which dedicates and that which is dedicated. Tenth, giving rise to function matching the nature, meaning dedicating roots of goodness of the dharmadhātu to the dharmadhātu, establishing the name corresponding to the dharma itself.