華嚴經探玄記 7.46

7.46

In the second major section, from "When the bodhisattva dedicates in this way, there is also no attachment" onward, [the text] explains departure from the mark of sentient beings, which is precisely the dedication toward the limit of reality (bhūtakoṭi). Within this, there are two parts: first, explaining the integration of marks into reality; second, from "In accordance with the wisdom of skillful means" onward, explaining the arising of function based on reality. This is also, first, explaining that there is no dedication, and subsequently explaining that there is nothing that is not dedicated. Within the first, there are two parts: first, integrating the prior dedication toward sentient beings to explain entering the limit of reality; second, from "Cultivating pure practice" onward, integrating the prior dedication toward bodhi to explain entering the limit of reality. In the first of these, there are three parts: first, properly revealing [it]; second, from "Only desiring..." onward, resolving doubts; third, from "With such..." onward, summarizing. Within the first, there are also three parts: first, departing from false marks; second, from "Not dwelling in inverted thought" onward, explaining departure from false thoughts; third, from "Not attached to..." onward, explaining departure from nominal designations. In various sūtras, departing from delusion is mostly explained in terms of these three. Within the first, there are three parts: first, integrating the prior great compassion rescuing and protecting sentient beings; second, from "Not seeking..." onward, integrating the prior training of the compassionate mind with regard to enemies, evil persons, and so forth; third, from "Not grasping the mark of sentient beings" onward, integrating the prior practice of substituting for suffering and the like. Within the first, there are two parts: first, integrating the practice that is capable of dedicating—meaning that one does not see any agent of dedication—which has three clauses: 1. generally revealing non-attachment, 2. refuting intrinsic nature, 3. refuting marks. Second, from "Karmic retribution" onward, integrating the sentient beings toward whom it is dedicated—meaning that one does not see any recipient of dedication; subject and object are both cut off, and there is absolute equality. Within this, first it generally reveals that the karmic results of sentient beings are all false, which is why the bodhisattva does not attach to them; below, it distinguishes them in detail: not grasping the five aggregates is not dwelling in existence; not destroying the five aggregates is not dwelling in non-existence. The above concerns non-attachment toward the resultant fruition of sentient beings. Not grasping false karma means not attaching to the karmic causes of sentient beings. In the second, integrating the prior mind-training, one does not seek repayment, nor harbor resentment or hatred toward those who turn their backs on kindness, and so forth. From "False causes and conditions" onward, it explains: because causes are empty, they are not produced; because conditions are empty, they do not arise; because retribution is empty, it does not abide. When great compassion endures distress, it is called firm; because it is empty, one does not abide in it. Seeking kindness, repayment, and so forth are false dharmas; because they are also empty, one does not abide in them. In the third, integrating substituting for suffering, 'not grasping the mark of sentient beings' clarifies that the sentient beings who are substituted for are empty, so there is no substitution. 'Not discriminating worlds' clarifies the places where suffering is undergone. This refers to the previous text where all lands, all hells, and so forth are empty, and hence there is no place of substitution. That is, seeing that worlds of suffering and pleasure, defilement and purity, are equal, it says 'not discriminating'. The above departure from false marks is concluded. In the second, departing from false thoughts, the three inversions are precisely the three afflictions of skin, flesh, and mind. Third, because marks and thoughts are both empty, and names and words are also cut off, it says 'not attached to the path of language'. In the second part, resolving doubts, the doubt states: If sentient beings are all empty and dedication is also abandoned, on what basis does the bodhisattva perform dedication? In the resolution, there are five points: The first clause generally resolves it: in order to lead sentient beings to understand this true dharma of the emptiness of beings and the absence of dedication, on this account dedication is performed, not meaning that there is any [real] dedication. This is identical to the Vimalakīrtinirdeśa Sūtra: 'To explain such dharma for sentient beings is true compassion.' Second, 'Observing...' and so forth distinctively observes that the sentient beings toward whom it is dedicated are equal, and for them performs dedication. Third, 'The seal of the dharmadhātu' and so forth distinctively reveals that the roots of goodness capable of dedicating are dedicated in accord with the nature. First, using principle to seal practice; afterward, the nature of practice departs from defilement; hence it says 'departing from desire' and so forth. Fourth, from 'Understanding all...' onward, explains that subject and object are non-dual and identical to the one dharmadhātu, dedicating without dedicating. Fifth, a secondary doubt states: If one dedicates in this way, what increase or decrease is there for sentient beings? Resolution: this non-dual dedication does not produce virtues, nor does it extinguish delusions. Why? Because all are identical to emptiness and the same as the true nature; hence it says 'neither produced...' and so forth. Third, from 'With such...' onward, generally summarizes the equal dedication. Second, from 'Cultivating pure practice' onward, integrates the prior dedication toward bodhi to enter the limit of reality. Within this, there are three parts: First, citing the prior practice, cultivating antidotes is the supramundane cause; roots of goodness directed toward the supramundane are precisely the prior dedication toward bodhi. Second, from 'Regarding roots of goodness' onward, directly integrates into reality. Within this, the first clause generally presents it. 'Not making two marks': the karma of roots of goodness is the cause toward which it is directed, and supramundane sarvajñā is the fruition; following marks, they are two, but integrating conditions to return to the nature, they are equal and non-dual. Below, it distinguishes this in detail: first, it explains that cause and effect are neither identical nor separate, revealing that both depart from existence and non-existence, hence termed 'non-dual'; afterward, from 'Vows, wisdom, and karma' onward, it explains that cause and effect departing from existence and non-existence are all clear and pure in accord with their nature, and their clear and pure natures are not distinct, hence termed 'non-dual'. This and what follows are both identical to the Vimalakīrtinirdeśa Sūtra: 'Giving and dedication toward all-knowledge are two; the nature of giving is precisely the nature of dedicating toward all-knowledge: this is called entering the dharma gate of non-duality.' Third, from 'Abandoning and departing' onward, explains the benefits of contemplation: first, the benefit of departing from distraction and agitation; departing from pride and so forth is the benefit of departing from the defilement of delusion. The above entering into reality is concluded. Next, the second part explains the arising of function based on reality. Within this, there are three parts: first, a general presentation: not stagnating in tranquility and giving rise to function directly from reality is termed 'in accordance with the wisdom of skillful means'; second, from 'Causing all sentient beings' onward, directly explains what is done, meaning causing sentient beings to attain this liberation that is identical with reality. 'Not attached to dharmatā' means not stagnating in tranquility. Roots of goodness accord with the nature, hence it says 'immeasurable' and so forth. 'Having no karmic retribution, yet manifesting karmic retribution' clarifies giving rise to phenomena based on principle to accomplish great unconditioned function, clarifying that karmic results are not annihilated. Third, concluding the benefits of contemplation: departing from evil is the benefit of departing from faults; being praised by buddhas is the benefit of accomplishing good. Furthermore, departing from evil destinies is the lower benefit, and being praised by buddhas accords with the upper benefit. From 'O sons of the Buddha' onward is the third part, generally concluding the name.