華嚴經探玄記 7.48

7.48

Second, within the indestructible dedication, there are two parts: first, the prose, and second, the verses. Within the former there are also two parts: first, the practices of the stage, and second, the fruits of the stage. Within the former there are three parts: the statement, the explanation, and the conclusion. Within the explanation there are three parts: first, adducing the substance of the practices to be dedicated; second, from "The bodhisattva with such roots of goodness..." downward, directly discerning the dedication; and third, from "The bodhisattva, dedicating such roots of goodness, wishes to deliver all..." downward, explaining the aspects of benefit of the dedication. Within the first, there are two parts: first, explaining indestructible faith; second, from "Disciples of the Buddha, when a bodhisattva abides..." downward, explaining the arising and growing of roots of goodness based on indestructible faith. Within the former, there are ten clauses divided into three: the first three attain indestructible faith with respect to the realm of the Three Jewels—first the Buddha, next the Saṅgha, and then the Dharma. The second part has four clauses, attaining indestructible faith with respect to the practices performed; within this: (1) faith that protecting and upholding the true Dharma definitely accomplishes practice; (2) faith that dedicating [merit] to sentient beings definitely brings them benefit; (3) faith that the roots of goodness practiced accord with principle and are pure and clear, the text having both statement and explanation; and (4) faith in the practice of dedication performed, which is explained and accomplished by "the straightforward mind" and so forth. The third part has three clauses, attaining indestructible faith with respect to objects difficult to understand: (1) faith in the Dharma master, as when a yakṣa preaches the Dharma one also generates the conception of him as a Buddha, and further, even if one sees contrary behavior, out of revering the Dharma one does not destroy one's own faith; (2) faith that the functions of the Buddha's fruit, contrary or concordant, are difficult to understand, such as manifesting as an old bhikṣu and so forth; and (3) faith in the bodhisattva's skillful means, manifesting contrary practices and secret matters, such as manifesting as a courtesan and so forth. These are all difficult to understand, yet one is able to have firm faith. In the second part, the arising and growing of roots of goodness, there are three: first, repeating the aforementioned realms of faith to explain planting and generating roots of goodness. Within this, first repeating the aforementioned indestructible faith. From "Toward all buddhas..." downward, it explains generating goodness in relation to them. Within this, the śrāvakas and so forth are also subsumed under the Jewel of the Saṅgha. Sentient beings are the realm previously observed with the eye of love and benefited. Such "immeasurable realms" universally concludes the aforementioned many realms that were believed in. Because faith in those realms is indestructible, planting and generating them, one obtains these immeasurable roots of goodness. Second, from "distinguishing..." downward, it explains that based on these roots of goodness, one further increases the great mind to generate roots of goodness. It also first repeats the roots of goodness, meaning that by distinguishing and reflecting on the previously generated roots of goodness, one makes the mind courageous and sharp, increasing its great mind to generate roots of goodness again. This means that by distinguishing the goodness previously generated toward the Three Jewels and so forth, one nurtures the bodhicitta; and by distinguishing the goodness previously generated toward the realm of sentient beings, one cultivates great loving-kindness. Because these two minds are increased and broadened, based on this one further generates all roots of goodness; hence it is called "the roots of goodness generated." Third, from "extensively cultivating..." downward, it explains that based on this great mind, one further increases great practices to generate roots of goodness. Within this there are two: first, accomplishing the practices of Āgama: first, based on the aforementioned loving mind, giving rise to contemplative practices such as great compassion; and afterwards, "learning what the buddhas have learned" and so forth, based on bodhicitta giving rise to the practices learned by the buddhas; based on these two practices of compassion and wisdom, one gathers and generates all pure roots of goodness. Second, explaining the practice of realizing principle: first, based on wisdom realizing principle, one gathers merits; afterwards, based on the bestowal of compassion and wisdom, one cultivates merits. Another interpretation is: the aforementioned practices of Āgama subsume roots of goodness to enter the real in the preparatory stage (prayoga), which is the practice of gathering merits in direct realization; "bestowing great wisdom" and so forth is the subsequent wisdom internally cultivating merits. The substance of the practice is finished.