華嚴經探玄記 7.49

7.49

Second, within the dedication proper, there are two parts: first, dedication toward bodhi and toward sentient beings; second, from "contemplating the nature of non-arising..." downward, explaining the dedication to the ultimate reality (bhūta-koṭi). Within the former there are also two parts: first, properly dedicating the aforementioned roots of goodness; second, from "The bodhisattva, having dedicated roots of goodness..." downward, explaining dedicating again the superior retributions produced by the dedication. Within the former there are also two parts: first, the dedication proper, and afterwards, from "The bodhisattva thus energetically..." downward, the conclusion. Within the former, there are ten clauses: the first dedicates to all-knowledge (sarvajñā), generally stating the sought-after bodhi; from "constantly seeing the Buddha..." downward, the nine clauses dedicate to accomplishing causal practices. Within these, the first five clauses accomplish the basis of practice: (1) constantly seeing the Buddha, (2) being close to good friends (kalyāṇamitra), and (3) gathering together with bodhisattvas—these three accomplish the conditions for practice; the next clause accomplishes the cause of practice, namely "mindfulness of the sarvajña," which is the all-knowledge directed toward above; the next clause subsumes the Dharma of practice, namely receiving the Buddha's teachings where a buddha appears, and protecting the Buddha's bequeathed Dharma after a buddha's nirvāṇa. The following four clauses are the practices accomplished: the first accomplishes the practice of benefiting others, namely wishing to be able to abide in existence to benefit sentient beings while constantly not departing from orientation toward the supramundane; the next three accomplish the practice of benefiting oneself: (1) the practice of making offerings to the master, (2) the practice of illuminating principle, and (3) the practice of fulfilling vows. Within the second, the conclusion, there are three: first, concluding the roots of goodness dedicated above, meaning that "immeasurable goodness" refers to the roots of goodness previously generated based on faith, and "accumulating, nurturing," and so forth refer to the roots of goodness previously generated based on bodhicitta and so forth; second, from "right mindfulness, etc." downward, concluding the wisdom capable of dedication, meaning that by deliberating and observing the principle of dedication, because the meaning is real, one therefore dedicates; third, from "reverence..." downward, properly gathering deportment to accomplish the dedication. Second, dedicating again the superior retributions obtained based on the previous dedication. Within this, it first takes up the previous generation of practice and generally presents what is dedicated; from "may I..." downward, it directly dedicates toward the goal. Within this: first, making offerings to the Buddha; second, explaining the purpose of making offerings; third, concluding the extent of offerings; and fourth, discerning the mind capable of making offerings. Within the first, there are two: first, making offerings to the living Buddha, and second, making offerings to the relics (śarīra). Within the former, it first presents the Buddha to be offered to, and from "toward the tathāgatas..." downward, directly explains the presentation of offerings. Within this there are three: first, general, where "as is appropriate for the Buddha" explains offering what is appropriate in accordance with the Buddha's sphere, which, because it pervades the dharmadhātu and is unknowable, is merely called "as is appropriate for the Buddha"; second, from "with asaṃkhyeyas of..." downward, specifically showing the offerings, having sixty-seven clauses of asaṃkhyeya offering implements; third, from "with such superior and wonderful..." downward, generally concluding constant offering. Second, from "these most supreme..." downward, explains offering to the relics. Second, from "wishing to cause..." downward, explains the purpose of the offerings, having three aspects: (1) making offerings to the Buddha for the sake of benefiting sentient beings; within this there are three clauses: first, causing sentient beings who see this superior offering to rejoice, delight, and produce and grow roots of goodness, hence called "embracing," not that the bodhisattva embraces the goodness of sentient beings; second, causing them to rely on goodness to leave suffering and give rise to bodhicitta; third, based on bodhicitta, giving rise to practice to adorn themselves and transcend the mundane world; (2) from "manifesting..." downward, there are two clauses, presenting offerings out of reverence for the Buddha's virtues: first, because a buddha is rare to encounter; second, to fulfill the Buddha's power of receiving offerings, meaning that raising this great and superior offering to the Buddha is to manifest the full perfection of the Tathāgata's mighty power; (3) from "pure..." downward, there are two clauses, presenting offerings because one's own mind has the utmost faith and delight in the Buddha: first, to faithfully revere the Buddha's virtues; second, to cherish and protect the Buddha's Dharma, meaning that presenting this superior offering causes people to revere the Buddha. Third, from "thus..." downward, concludes the extent of the offerings, meaning that they are inexhaustible. Fourth, from "the buddhas accomplish..." downward, discerns the practitioner's mind capable of making offerings, having ten clauses: (1) from the beginning, not falling back; (2) in the middle, having no cessation; (3) to the end, never being indolent; (4) uninterrupted joy in the three times, called indestructible grief and vexation; (5) emotionally having no other seeking for fame, gain, and so forth, hence called non-attachment; (6) also having no thoughts of them, hence called having no mental conceptions; (7) having no present seeking at all, hence called unstained and unattached; (8) also giving rise to no attachment toward the roots of goodness generated, hence called not relishing, etc.; (9) since one neither seeks present fame and gain nor relishes roots of goodness, how is practice accomplished? Meaning that the Buddha's seal of the real Dharma seals the karma that one performs; (10) the mind is pure and equal, matching the Buddha's sphere, hence called abiding where the buddhas abide.