華嚴經探玄記 7.50

7.50

Second, within the dedication to the ultimate reality, there are two parts: first, the initial cultivation, and second, from "The bodhisattva thus abandons..." downward, the final accomplishment. Within the former there are two: first, explaining the dedication that matches reality, and second, from "by these roots of goodness..." downward, explaining the aspects of benefit of the dedication. Within the former, there are seven clauses of dedication: the first clause explains the contemplative observation of preparatory wisdom (prayoga-jñāna), meaning that observing the realm of non-arising seals the mind capable of arising, clarifying that subject and object are tranquil, while "receiving and upholding" and so forth clarify according with the Buddha's holy teachings; the second, the clause on observing the equal dharmatā, explains the fundamental wisdom (mūla-jñāna) realizing and entering the ultimate reality; third, from "entering non-action..." downward, the four clauses explain the contemplative cultivation of subsequent wisdom (pṛṣṭhalabdha-jñāna), within which: (1) explains giving rise to practice to head toward realization, (2) skillfully following worldly existence in practice, (3) abiding in existence while remaining free from defilement in practice, and (4) the unobstructed practice of both practices; the final clause universally concludes that all is dedicated. Second, from "by these roots of goodness..." downward, it explains the aspects of benefit, within which there are eight clauses in four pairs: (1) the mind reviling existence is firm, hence indestructible; (2) the mind seeking the fruit is penetrating, hence non-retrograde; (3) one's own practice is not disordered; (4) transforming others is without attachment; (5) one's own practice is vast; (6) the practice of transforming is firm; (7) the causal practice is complete and pure; (8) the virtues of the fruit are exhaustively perfected, hence called ultimate and so forth. From here downward, in the second part, the practices of final accomplishment: first, it resumes what preceded to introduce what follows; from "observing equality..." downward, it directly shows the practice of entering the Dharma, within which there are two: first, explaining unobstructed practice; and second, from "such a bodhisattva..." downward, explaining gathering practice into dedication. Within the former there are two: first, ten clauses explain understanding the Dharma to the utmost depth; second, from "distinguishing bodhisattvas..." downward, explains giving rise to unobstructed practice. Within the former, the first clause contemplates the non-obstruction of principle and phenomena of all dharmas in general, hence called equality; principle being equal to phenomena, it penetrates to the holy source, hence called deeply entering; phenomena being equal to principle, it exhausts the bounds of these phenomena, hence also called deep; the two interpenetrating boundlessly, wisdom's understanding exhausts the depths, hence called deeply entering. The nine clauses below specifically explain: (1) clarifying that karma has no substantial essence; (2) retribution temporarily repays the cause; (3) all conditioned phenomena have no master; (4) arising through conditions belongs to nothing; (5) correct practice appears as if existent; (6) "the arising of the unattached Dharma-eye" explains the reason why bodhisattva practices are like shadows, meaning just as reflections appear in the pupil of a worldly eye, so here too it appears relying on the Dharma-eye; (7) since it is made by the unconditioned Dharma-eye, its nature is constantly tranquil; (8) bringing conditioned things together with the unconditioned, hence called entering; (9) the two interpenetrating without duality, hence called understanding the true nature. The Nirvāṇa Sūtra says: "Ignorance and clarity: the foolish consider them two; the wise comprehend that their nature is non-dual, and the non-dual nature is the true nature." This is what it means. Below, explaining the arising of unobstructed practice, within which there are four clauses: (1) explains the unobstructed practice of principle and phenomena, meaning that through understanding the aforementioned non-dual Dharma, one distinguishes the aspects of practice without attaching to marks; (2) the unobstructed practice of the two benefits, meaning that sharing affairs to benefit others while not abandoning purity and clarity is benefiting oneself; (3) obstacles being completely departed from, it therefore concludes with "without obstruction or attachment"; (4) because understanding and practice are deep, the buddhas protect and remember [the practitioner], external conditions being superior; and being distant from foolishness, internal practice increases. From here downward, the second part, gathering practice to accomplish dedication, has three aspects: first, not destroying phenomena while clearly seeing principle, because phenomena are precisely principle and do not wait to be destroyed; second, from "skillfully understanding..." downward, not obstructing principle while skillfully manifesting phenomena, because phenomena that do not wait to be destroyed do not obstruct their subsistence; being unobstructed like this, one then reaches the other shore with respect to the dharmatā; third, dedication with comprehension of the Dharma, meaning dedicating in accordance with principle toward the great wisdom of the Buddha-stage, causing all remaining roots of goodness to be accomplished in accord with principle, hence called purity of mind. Therefore this dedication dedicates all day long yet without dedicating, hence called practicing without anything practiced.