華嚴經探玄記 7.55

7.55

Second, within the dedication to the reality limit, there are two parts: first, emulating the dedications of the buddhas of the three times, and second, from "The mahāsattva emulates the three times" onward, concluding with praise to reveal supremacy. In the first, there are two parts: first, emulating the practices of past buddhas, and second, applying this analogously to the present and future. In the first, there are also two parts: first, presenting the practices performed by past bodhisattvas, and second, from "As those" onward, dedicating one's own roots of goodness in the same way as they did. In the first of these, there are two parts: first, presenting their roots of goodness being dedicated to bodhi, and second, from "Yet without attachment" onward, explaining those bodhisattvas cultivating practice that is free from marks. Within this, there are two parts: first, being free from delusion and delighting in the real, which means being free from the skandhas, āyatanas, and dhātus, and not abiding in worldly phenomena—these are the eighteen dhātus. Second, from "Knowing phenomena are like space" onward, practice exhaustively reaches the true limit. In this, there are two: 1. Generally exhausting the limit of emptiness, meaning transcending the five destinies; hence it says "not reaching the shore of the destinies." Also, having arrived at the true source, there is nothing further to proceed to; hence it says "no destination." 2. From "Illuminating and understanding" onward, specifically discerning the three non-natures with reference to the three natures. In this, first, in explaining that what is grasped is devoid of marks, one first illuminates reality and relinquishes marks; from "all the" onward, it explains correctly tallying with marklessness, meaning that phenomenal marks are of themselves nonexistent, so where could one speak of falsity? This is because there is no purity to proceed to and no defilement that can be destroyed. Second, from "Having no self-nature" onward, in explaining that dependent arising is devoid of intrinsic nature, one first reveals the non-nature of phenomena; from "within a single thought" onward, it explains correctly tallying with the true reality of non-nature; third, from "Always delighting" onward, it explains the perfectly accomplished nature being endowed with virtues to accomplish the buddha-fruit. Second, dedicating one's own goodness in the same way as they did: "As those past [buddhas]" cites the buddhas to liken oneself to them; "I also like this" displays that oneself is identical to the buddhas. Toward those practice-dharmas practiced by the past buddhas, one gives rise to an initial mind of delight and gives rise to a final mind of realization; and toward those dharmas of practice and dharmas of principle, it is therefore said to "delight in and realize." Yet in generating the mind to cultivate such markless dharmas, one also does not contradict the marks of phenomena. Why is this? Because all arisen phenomena are entirely like illusions and so forth; therefore, this existence does not obstruct nonexistence. Furthermore, since this existence does not obstruct nonexistence, one truly cultivates and enters into the true nonexistence. First, an analogy is raised to reveal the phenomenon. "Fully distinguishing" and so forth explains that the phenomenon is identical to the analogy. "Only the stage of the Tathāgata" and so forth distinguishes the fruit from the cause, clarifying that to which the dedication proceeds. The two sections below clarify using the past to analogously apply to the present and future, which can be understood. Second, in concluding with praise of the supreme, one first presents the supreme dedications of the buddhas and bodhisattvas of the three times: "I also like this have equaled their supremacy." From "Foremost" onward, concluding and revealing the marks of supremacy, there are twenty phrases. The first ten phrases distinguish supremacy in terms of relative comparison: 1. Surpassing the ordinary is called "foremost." 2. Exceeding the lesser is called "superior." 3. Transcending the causal stage is called "most superior." 4. Standing out alone is therefore called "highest." 5. Having nothing that can surpass it is therefore called "unexcelled." 6. Having nothing equal to it is called "unequaled." 7. Reaching the ultimate without duality, it is therefore said to be "unequaled yet equal." 8. Having no similar comparison. 9. Having no counterpart. 10. Virtue is weighty and venerable. The lower ten reveal supremacy in terms of its self-nature: 1. Its essence is subtle. 2. It accords with reality. 3. Its principle is correct. 4. It gathers virtues. 5. Its great function. 6. It is free from hindrances. 7. It is endowed with goodness. 8. Pure practice. 9. Free from faults. 10. Relinquishing defilement. Up to this point, the proper dedication is concluded. From here on, the third part explains the benefit accomplished by dedication. Within this, there are two parts: first, relying on the preceding dedication to accomplish purity of the three karmas; second, relying on the purity of the three karmas to make what is done pure. First, generally revealing purity; from "Abiding in the bodhisattva..." onward, specifically explaining pure practice. Within this, there are two: first, explaining leaving evil behind and attaining the stage. Second, from "Entering into the emptiness of all phenomena" onward, explaining entering principle and relinquishing attachment; one first contemplates emptiness; from "Unattached discernment" onward, one clearly understands existence without reliance, meaning emptiness and existence are unobstructed, and the mind is without abiding or attachment. Third, from "Disciples of the Buddha" onward, concluding with the name, which can be understood. Up to this point, the practice of the stage is concluded.