華嚴經探玄記 7.45

7.45

In the explanation of the first dedication, there are two [parts]: first, adducing the essence of the practice, namely, all the roots of good from practices such as the six pāramitās and the four immeasurables practiced by this bodhisattva, which are intended to be dedicated; the text is clear. Second, from "having cultivated roots of good" onward, directly explaining the dedication; herein there are two: first, dedicating to sentient beings and to bodhi, clarifying the saving and protecting of sentient beings; afterwards, from "when the bodhisattva dedicates in this way, he is also without attachment" onward, dedicating to the true limit, clarifying freedom from the characteristics of sentient beings. In the former, there are four: First, clarifying making the dedication for the benefit and peace and happiness of sentient beings; herein there are three: first, general presentation; second, from "with these cultivated" onward, distinct differentiation; third, from "Children of the Buddha" onward, conclusion. In the differentiation, there are two: first, rescuing the three evil destinies with roots of good is called 'saving'; second, from "further reflecting in this way" onward, pulling out suffering and placing [them] in goodness is called 'protecting'. Furthermore, the former, causing them to be free from suffering, is called 'peace and happiness'; the latter, causing them to cultivate goodness, is called 'benefit'. Herein are ten phrases: 1. pulling out present suffering; 2. causing the elimination of the affliction obstacle; 3. being free from karmic obstacles and thus without fear; 4. causing [them] to reach bodhi; 5. causing [them] to attain nirvāṇa; 6. causing the cessation of the drives of the obstacle to the knowable; 7. causing the cessation of the residual impressions of the obstacle to the knowable; 8. causing [them] to attain wisdom conforming to reality; 9. causing [them] to attain wisdom conforming to measure; 10. causing [them] to attain unimpeded wisdom in both reality and measure. Third, from "Children of the Buddha" onward, general conclusion, causing them to attain all-knowledge. Second, from "Children of the Buddha, this bodhisattva" onward, tempering deep compassion toward resentful and evil sentient beings and dedicating while bearing afflictions. Herein there are five: 1. tempering the mind of compassion toward resentful sentient beings; 2. tempering the mind of compassion toward evil sentient beings; 3. from "Why is this?" onward, explaining with principle the rationale for tempering practice; 4. from "When the bodhisattva contemplates thus" onward, the completion of tempering practice and the increasing of compassionate thought; 5. from "When the bodhisattva dedicates all roots of good" onward, directly dedicating roots of good to accomplish benefit. In the first, there are two: first, clarifying the bodhisattva's mind of equal contemplation, having presentation, question, and explanation; second, from "if sentient beings are corrupted and evil" onward, tempering the mind facing resentful objects, having doctrine, metaphor, and application. Second, from "all ignorant children" onward, tempering the mind of compassion toward evil sentient beings. Herein there are also two: first, the mind generally remaining undisturbed toward evil classes, having doctrine, metaphor, and application. In the application, there are two: first, clarifying not moving from the original mind; second, from "with correct intention" onward, not losing the benefit [given to them]. In the former, retreating from the great and learning the small when troubled is called distraction. Second, from "all sentient beings" onward, particularly not abandoning benefit toward evil classes; herein there are five kinds of sentient beings: 1. not disliking those of much evil; 2. not abandoning those difficult to transform; 3. from "although there are" onward, not wavering toward the perverse and angry; 4. from "if seeing" onward, not casting aside those without faith; 5. from "if together with" onward, gathering in the deluded without vexation. Third, in explaining with principle, first questioning and then explaining. The intent of the question: By what fortune do evil people receive salvation after turning against kindness? For what reason does the bodhisattva still save them after being vexed? In the explanation below, first generally explaining, meaning that due to the bodhisattva's great wisdom seeing the principle, he can disregard evil; due to having great wisdom, he is capable of saving people's evil. Just as the sun has two aspects: 1. although one born blind slanders it as non-existent, the sun has no calculating thoughts; 2. it also does not abandon [him], still shining upon the person who slanders. The bodhisattva's sun of wisdom is likewise; therefore it says 'up to taming all sentient beings'. Second, distinct explanation, having two: First, mindful of the original great resolve, accomplishing the practice of taming, also having two phrases: first, reversely adducing six matters, meaning that since the original resolve was not for the sake of a single sentient being, how could encountering slight adversity contradict the great resolve? Second, directly revealing, also six matters that can be known, meaning that just when about to accomplish the great matter, in principle one should bear adversity and save those evil people. Second, re-manifesting the great mind to accomplish the practice of taming. Herein, the first phrase is general, meaning that because the essence of this bodhicitta is worthy of honor, it is called a jewel. Therefore, even if there is adverse vexation, to preserve and protect this mind, in principle there should be no turning back. In the six phrases of the specific below: 1. the sense of power, meaning being able to produce the sphere of the Tathāgata, hence called the power of that sphere; 2. the sense of pervasiveness, hence called vast; 3. the sense of profundity, hence called equal; 4. the sense of freedom from defilement, hence called free from indolence; 5. the sense of rarity, hence called cultivating what is difficult to attain; 6. the sense of supremacy, hence called equal to the buddhas. For the sake of this great mind, one should in principle save evil people in this way, and therefore the bodhisattva causes practice to increase. Fourth, from "When the bodhisattva contemplates thus" onward, concluding that tempering practice is accomplished, causing compassion to increase. Herein, 'contemplating good thus' repeats the preceding practice and understanding. 'Those whose faithful mind is pure' means that regarding the principle understood previously, the faithful mind is resolute. Below, relying on this resolution, compassion is caused to increase, meaning that compassionate practice is not in vain, hence it says 'not merely words of the mouth'. This compassionate mind is general; the nine minds from "toward all sentient beings" onward are specific: 1. rejoicing in benefit; 2. without doubt and turbidity in practice, hence called bright and pure; 3. bending oneself toward beings, hence called supple; 4. earnest pitying sentiments, hence called a mind of benevolence (maitrī); 5. deep and penetrating benevolent thoughts, hence called affectionate thought; 6. gathering them into one's own dharmas of bodhi, hence called gathering in; 7. conferring great practice, hence called benefiting; 8. causing them to attain nirvāṇa, hence called peace and happiness; 9. causing them to attain bodhi, hence called most supreme. Due to the power of the preceding discerning contemplation and understanding of practice, one generates such minds toward all sentient beings; therefore, relying on this, the dedication is accomplished. Fifth, tempering roots of good and directly making dedication. Herein, first adducing the roots of good, meaning that when that bodhisattva, relying on the supreme mind, directly dedicates roots of good, he makes this vow: 'Not only do I cause my past original roots of good to be dedicated to sentient beings, but if I have any merit due to previously dedicating to sentient beings, and any merit due to dedicating to bodhi for the sake of sentient beings, I also dedicate this merit to sentient beings, causing them to attain such pure destinies, and so forth,' using this pledge to deliver all roots of good, causing them to reach sentient beings. Herein there are two: first, dedicating to sentient beings to make them dharma vessels; second, from "further reflecting" onward, causing them to attain the fulfillment of the Dharma. In the former, there are two: first, causing them to attain the body of a dharma vessel, meaning that pure destinies are places of cultivation, pure births are bodies of cultivation, and the rest are conditions of cultivation, which are fully inexhaustible. Second, from "constantly attaining" onward, causing them to attain the mind of a dharma vessel, having two: first, causing them not to be defiled by faults, meaning that although the body is noble, the mind is not errant, and although dwelling in pure destinies, one is not deluded or defiled, hence called 'distinguishing the destinies'; second, from "deliberating" onward, giving rise to seeking virtue, which can be understood. Second, causing them to attain the fulfillment of the Dharma, wherein there are two: first, seeing the Buddha and gaining faith; second, hearing the Dharma and upholding practice. In the practice of the Dharma, there are two: first, causing them to accomplish the virtue of practices proper to their portion. As for the seven riches, according to the Nirvāṇa Sūtra, faith, morality, shame, conscience, hearing, giving, and wisdom are the seven, which are the first seven among the ten treasuries. Second, from "training in and learning all" onward, causing them to accomplish virtues of superior progress; herein there are three: first, causing the virtue of benefiting oneself to be fulfilled; second, from "toward all" onward, accomplishing the fulfillment of benefiting others, having the three karmas, which can be understood; third, from "causing all" onward, accomplishing the ultimate Buddha fruit. Third, from "The bodhisattva further reflects that sentient beings create" onward, clarifying dedicating while taking on suffering on behalf [of others] with deep and profound great compassion toward suffering sentient beings. Herein there are seven: 1. generally giving rise to thoughts of taking on [suffering] and saving toward suffering beings. Herein there are two: first, reflecting on sentient beings suffering through sinful karma; second, from "I should in those" onward, giving rise to thoughts of taking on [suffering] and saving, wherein there are two: first, generally adducing that because of suffering the mind does not regress, etc., meaning the tempered mind of compassion is deep and without weariness; second, from "Why is this?" onward, explaining the intention of taking on [suffering] and saving. Herein, the intent of the question first states: Other sentient beings undergo suffering and vexation by themselves; what urgency is it to the bodhisattva that he wishes to take it on on their behalf? In the explanation below, there are two: first, in order to fulfill his own original vows, he therefore takes on [suffering] and saves, meaning that from the initial great vow, the bodhisattva abandons his own body and life only for the sake of sentient beings being free from suffering and attaining happiness, with no other purpose; therefore, sentient beings are all burdens carried by the bodhisattva. In order to fulfill such a great vow of identical substance, therefore their suffering is the bodhisattva's sorrow. Below, 'delivering all', etc., reveals what he accomplishes, meaning the causes and fruits of saving suffering. Second, from "sentient beings are constantly" onward, taking on [suffering] and saving without weariness out of pity for their delusion and error; herein there are three: 1. indicating that delusion and craving are the causes of suffering; 2. from "stained and attached" onward, clarifying undergoing suffering based on craving; 3. from "following all" onward, clarifying undergoing suffering based on delusion. Herein, following Māra is delusion following the heterodox; doubting the Buddha is delusion turning against the correct; this is being without good causes. Not attaining the supramundane path clarifies not attaining bodhi; not seeing security clarifies not attaining nirvāṇa; this is being without good fruits. Constantly racing, etc., clarifies constantly undergoing the fruits of suffering. 2. From "The bodhisattva sees sentient beings" onward, presenting the protocol of saving through one's own dedication; herein there are three: first, generally adducing, seeing with compassion the suffering of sentient beings as before, and dedicating. Second, from "with great dedication" onward, directly revealing the protocol of practice, having three phrases: first, 'with great dedication', etc., exhausting one's own great mind, which has four meanings: 1. dedicating roots of good that accord with the dharmadhātu to a single sentient being, and likewise for each and every other sentient being; 2. undergoing suffering for immeasurable kalpas for the sake of each and every sentient being without weariness; 3. requiring that each and every sentient being first attain unsurpassable bodhi; 4. yet, regarding sentient beings and the practice of dedication, seeing neither subject nor object. Being the same single dharmadhātu, equal and non-dual, is called dedicating with the great dedication. Second, according with and identical to what is done by the bodhisattvas of the three times, meaning the dedications that should be made by the bodhisattvas of the three times, I also make as they did. Third, according with the ultimate teaching, meaning that just as the dedication of Samantabhadra is explained in the Round Teaching, I shall make it according with that teaching. Third, from "causing all" onward, clarifying that because of dedication they are caused to attain something. 3. From "Further reflecting: 'I shall cause all to'" onward, presenting the benefits accomplished by one's dedication and saving; herein there are three phrases: first, the dwelling place of the king of wisdom is nirvāṇa; second, causing them to attain the mind of all-knowledge is bodhi; third, pulling out, etc., causing them to leave saṃsāra, meaning pulling them out of evil perils, etc., to exit the suffering of segmented [samsara], and crossing the flow of saṃsāra to exit the suffering of change. 4. From "Further reflecting: 'I should on behalf of all'" onward, clarifying that having seen the above benefits, establishing the resolve to directly take on their hell suffering on their behalf. Herein there are four: first, general presentation; second, from "I should for all" onward, establishing the resolve desiring to take on suffering on their behalf in all places; third, from "I should in each and every" onward, clarifying taking on suffering on their behalf in all times; fourth, from "Why is this?" onward, explaining the meaning of taking on suffering on their behalf. Question: Since one creates [karma] oneself and receives [retribution] oneself, how can the bodhisattva take it on on their behalf? Answer: Here, the bodhisattva taking on suffering on behalf of sentient beings, discussed comprehensively, has six meanings: 1. It means binding oneself through painful matters to augment one's vows and practices. The Yogācārabhūmi, fascicle 49, says: 'Question: When a bodhisattva passes from the stage of practice of resolute intention (adhimukticaryā-bhūmi) and enters the stage of pure and superior intention (śuddhādhyāśaya-bhūmi), how does he transcend all evil destinies, and so forth? Answer: Relying on worldly pure dhyāna, these bodhisattvas have well accumulated the provisions for bodhi on the adhimukticaryā-bhūmi, and toward the sentient beings of the 110 sufferings explained before, they cultivate thought without remainder of sympathetic pity. Because of this cultivation as cause and condition, regarding sentient beings of those sorts and kinds, they attain the intention of sympathetic pity and the intention of compassion. Because of these causes and conditions, for the benefit of sentient beings in evil destinies, they vow to dwell in evil destinies as if in their own homes. They make this vow: "If only by dwelling in such places I can realize unsurpassable samyaksaṃbodhi, I can also endure it, in order to eliminate the suffering of all sentient beings. Regarding all the evil destiny karma of all sentient beings, with pure intention I vow to personally receive the ripened fruit of suffering on their behalf, in order that completely and perpetually all evil karma will never become active, and all good karma will constantly be active." Their minds generate the correct vow: Due to the power of their compassionate vows cultivating such worldly pure dhyāna, all the coarseness associated with all afflictions of the evil destinies is completely expelled from their basis. Due to this elimination, the bodhisattva before long attains the transformation of the basis (āśrayaparivṛtti), never again performing any evil karma of the evil destinies, and definitely never going to the evil destinies. To this extent, the bodhisattva is said to have transcended all evil destinies, is also called having transcended the adhimukticaryā-bhūmi, and is also called having entered the śuddhādhyāśaya-bhūmi.' Explanation: The śuddhādhyāśaya-bhūmi is the first bhūmi; because before the bhūmis he gives rise to this compassionate vow and severs the karma of the evil destinies, he then enters the first bhūmi, without necessarily taking it on truly on behalf of those sentient beings. This is explained according to the Initial Teaching. 2. In terms of the bodhisattva retaining afflictions to engage in common affairs, taking on a body subject to suffering, and preaching the Dharma to sentient beings of identical suffering to cause them to hear the Dharma and avoid suffering; hence it is called 'taking on on their behalf'. 3. If there are sentient beings who intend to create uninterrupted (ānantarya) and similar karmas, and the bodhisattva attempts to stop them through transformation but they do not comply, he then terminates their lives. Due to terminating their lives, the bodhisattva personally receives the painful retribution of the evil destinies, enabling them to avoid the great suffering of the uninterrupted hell; this is also called 'taking on on their behalf'. This is explained according to the eleventh fascicle of the Liang Mahāyānasaṃgraha. These two explanations above are based on the Final Teaching. 4. Due to the bodhisattva from his initial correct vow taking on suffering for the sake of beings, cultivating this vow until at the ultimate stage the vow is accomplished with sovereignty, constantly dwelling in evil destinies to save and take on [suffering] on behalf of sentient beings, like Kṣitigarbha Bodhisattva and King Alaṃkāra Bodhisattva, etc. 5. Due to this vow of the bodhisattva matching suchness, and that suffering of sentient beings also being conditioned without self-nature, which is precisely suchness; through vows identical to suchness, one secretly reaches the suffering that is identical to reality; based on this interpenetration, it is also called 'taking on on their behalf'. This is in terms of the vow-power of identical substance. 6. Due to Samantabhadra taking the dharmadhātu as his body, all sentient beings are the dharmadhātu; thus sentient beings undergoing suffering is constantly Samantabhadra, hence it is called 'taking on on their behalf'. Now this sūtra text accords with the latter three explanations; although it is prior to the bhūmis, because it is the stage of Samantabhadra, he is therefore able to take it on on their behalf. Question: If so, why are there still sentient beings undergoing suffering? Answer: This matter is not fixed. If causing them to undergo suffering brings benefit, then the bodhisattva causes them to undergo it, which is also called 'taking it on on their behalf'. This is an esoteric benefit, not knowable by ordinary people, so it should not be objected to. Another explanation: Karma has two kinds, namely determinate and indeterminate. Receiving retribution is also like this; that indeterminate retribution, by the power of two conditions, can also be transformed: 1. by the power of causes, namely the power of that sentient being's predominant mental attention; 2. by the power of conditions, namely the power of superior external conditions. Now, the bodhisattva serves as the superior condition-power for indeterminate retribution, and causes them to generate predominant mental attention; therefore, that retribution is lightened or escaped. 5. From "The bodhisattva further reflects: 'I should'" onward, clarifying sincere words expressing the resolve, revealing that [his work] for beings is not in vain. Herein there are three: first, sincere words for beings, having general presentation and specific explanation, meaning that because of seeing the suffering of sentient beings, he gives rise to the mind to save them. If these words were false, then originally he would not have generated the mind. Since the mind was generated because of this, words and actions are therefore not in vain. Second, from "not seeking honor" onward, showing that it is not for oneself, also first generally distinguishing, next from "Why is this?" onward explaining, and afterwards from "The bodhisattva clearly sees" onward concluding it is not for oneself. Third, from "only wishing to" onward, concluding what is done. 6. From "The bodhisattva further reflects: 'I should, with all roots of good'" onward, clarifying directly dedicating with roots of good according to words to cause them to attain benefit and happiness. Herein there are two: first, causing them to attain happiness; second, causing them to accomplish benefit. In the former, first attaining various happinesses is the general presentation. Below there are ten specific phrases: 1. the Buddha fruit being ultimate is called 'exhaustively ultimate'; 2. beneficial moistening being boundless is called 'benefiting'; 3. surpassing other people is called 'unshared'; 4. unconditioned constant peace is called 'quiescent'; 5. being free from faults and pure is called 'undefiled'; 6. conditions being unable to destroy it is called 'immovable'; 7. matching the nature in vast multiplicity is called 'immeasurable'; 8. the nature being without change is called 'undying and unshifting'; 9. constantly enduring without end is called 'unextinguished', this being the happiness of great nirvāṇa; 10. clear wisdom being sovereign is called 'all-knowledge', this being the happiness of awareness and knowledge of great bodhi. According to the Sandhinirmocana Sūtra, there are also five happinesses: 1. happiness of leaving home, because of being liberated from the difficulties of the home; 2. happiness of separation, because of severing desire and attaining the first dhyāna; 3. happiness of quiescence, with the second dhyāna as foremost because investigation and reflection have ceased; 4. happiness of bodhi, because of awakening to dharmas as they truly are; 5. happiness of nirvāṇa, because of ceasing transformation and entering remainderless [nirvāṇa]. Second, from "I should act as a tamer for them" onward, causing them to accomplish benefit. Herein are ten phrases: the first six are adduced together: 1. teacher, 2. minister, 3. brightness, 4. torch, 5. destination, 6. leaving difficulties and understanding the Dharma; since they are the same as above, they are omitted; 7. causing understanding of profound principle; 8. wisdom practice accomplishing crossing over; 9. merit practice seeking the fruit; 10. causing them to head toward nirvāṇa, hence it says 'showing the other shore'. 7. From "The bodhisattva, with these immeasurable" onward, clarifying that practice genuinely accomplishes benefit. Herein are ten phrases: the first repeats the preceding dedication; the next two save the suffering of beings below and accord with the Buddha's intention above; the next two gain the correct and abandon the perverse; the next two distance evil and draw near to good; the next two accomplish purity and extinguish defilement; afterwards, from "possessing" onward, general conclusion. Fourth, from "Having properly dedicated with roots of good, the bodhisattva" onward, clarifying singularly setting forth the great resolve to universally make dedication without conceptual thought for sentient beings. Herein there are three: first, presenting his own great resolve; second, clarifying seeking without conceptual thought; third, revealing the utmost dedication. In the first, first concluding the preceding; from "making this reflection" onward, introducing what follows. Herein there are two: first, metaphor, having two: 1. the metaphor of one sun shining on many; 2. the metaphor of the sun's shining accomplishing karmic activity. Afterwards, from "The bodhisattva is also like this" onward, application to doctrine, wherein there are two: first, clarifying that the solitary resolve broadly benefits, matching the first metaphor; second, from "wishing to for the sake of" onward, directly accomplishing matters of benefit, matching the second metaphor. Herein are ten phrases, which can be understood. Second, from "The bodhisattva further reflects" onward, seeking without conceptual thought, wherein there are two: first, reversely adducing, meaning having no thought of seeking gratitude toward good sentient beings, and having no thought of abandoning evil sentient beings; afterwards, from "only diligently" onward, directly revealing, meaning first causing them to attain the fruit of happiness; from "gathering the small" onward, causing them to accomplish good causes, meaning dedicating small roots of good to seek the fruit of great bodhi, hence called 'vast dedication'. This reveals that compassion is deep: even if it is a small good, one also makes it a vast dedication through upāya. Third, from "If all roots of good" onward, directly explaining the utmost dedication, meaning there is no good not gathered, and no dedication not reaching the utmost. Herein there are two: first, adducing the utmost roots of good. First, reversely adducing, meaning that if my roots of good could not truly benefit beings, I would also not cultivate those goods, nor make dedication; below, directly revealing, meaning that because my roots of good can truly benefit beings, I therefore dedicate them; this clarifies thorough dedication. Second, from "causing all sentient beings" onward, clarifying that dedication accomplishes the utmost. Not clinging to dharmas, etc., causes abandoning delusion. Through the nature of sentient beings, etc., clarifies entering reality. This is also causing sentient beings to enter the true limit.