華嚴經探玄記 7.62

7.62

Third is the dedication to the ultimate reality (bhūta-koṭi). Within this, there are three parts: first, directly dedicating to the ultimate reality; second, explaining the benefit realized upon entering reality; third, concluding the completed marks of practice. In the first, there are six clauses: first, restating the preceding to introduce what follows; second, 'pure mind' and so forth, which is the practice formed due to the preceding, meaning that because of the previous dedication one aspires toward the great, supreme fruit, and therefore the mind is made extremely pure like empty space and steadfast like the earth; third, 'entering the inconceivable' and so forth directly clarifies entering reality, meaning that having dedication while completely free of subject and object is called 'inconceivable'; fourth, 'delights in observing' and so forth explains and reveals the reason for the absence of subject and object; fifth, 'inexhaustible' and so forth means that lacking subject and object accomplishes merit that conforms to nature; sixth, 'equally according with' and so forth explains and reveals the reason for it being inexhaustible. Second, 'the bodhisattva-mahāsattva' and so forth clarifies the benefit of leaving delusion realized through entering reality, which has ten pairs: the first pair leaves behind the delusion of the dedicating subject; the next three pairs, 'does not falsely grasp the Buddha' and so forth, clarify leaving behind the delusion of the dedicated object; the next two pairs, 'does not grasp karma' and so forth, clarify leaving behind the dedicated karma and its fruit, the first pair leaving behind general retributive karma and its fruit, and the latter pair leaving behind specific retributive karma and its fruit. The preceding leaves behind existence; next, 'does not destroy' and so forth clarifies leaving behind non-existence, because being identical with emptiness does not obstruct persistence, and therefore it is not destroyed. Furthermore, its nature is itself identical with truth, so it does not depend on destruction. Next, 'does not grasp existence' and so forth clarifies leaving behind both existence and non-existence, because not grasping existence dispels the attachment to existence, and not destroying existence dispels the attachment to non-existence. Next, 'saṃsāra is not departed from' and so forth clarifies leaving behind the marks of aversion and inclination, because phenomena are free of the marks of saṃsāra and hence are not chaotic, and they are also free of the marks of nirvāṇa and hence are not quiescent. In our present view, the textual meaning is simply this. However, ancient masters had multiple explanations. Dharma Master Huiyuan said: 'Generally explaining it, there are two interpretations. First, explained in terms of breaking through marks: understanding that the essence of saṃsāra is empty and hence not chaotic, and nirvāṇa is also suchness and hence not quiescent. Second, explained in terms of quiescence and function: understanding that the essence of saṃsāra is quiescent and hence not chaotic. Why is this? This essence, when spoken of superficially, is empty; when spoken of profoundly, it is the non-empty tathāgatagarbha which is mahāparinirvāṇa, capable of establishing great purposes, with wondrous functions flourishing profusely, with nothing it does not perform, and therefore it is not quiescent. Yet relying on the latter meaning, these two—the Buddha's realm and the path traversed by the Buddha—are called the path of the realm. The phenomena of saṃsāra and nirvāṇa have no fixed marks, hence it is said "no phenomenon"; all sages jointly rely on them, hence it is said "dwell together".' Dharma Master Dao yan said: 'Bringing conditions to reality, saṃsāra is not chaotic; bringing reality along with conditions, nirvāṇa is not quiescent.' Dharma Master Huibian said: 'As for the realm and path of the Tathāgata, this is neither existent nor non-existent. Suchness is the domain of the Buddha's realized wisdom, hence it is called "realm and path". That it is "not made by another and has no phenomenon to dwell together with" means that because it is suchness of one's own mind it is not made by another, and because it is relied upon only by the Buddha's wisdom, there is no phenomenon to dwell together with.' Now we explain it further: this tenth pair clarifies the marks of the practice and fruit of dedication, meaning the path capable of leading to the Buddha's realm. This path is devoid of nature and identical to emptiness, so it is not made by another. Reaching the Buddha fruit, it is invisibly unified with the ocean of nature; there is no wisdom that relies and no principle that is relied upon dwelling together in the same place, hence it is said "no phenomenon dwells together with it". Furthermore, because causal marks are extinguished, the path is not made by another; because fruitional marks are transcended, there is no phenomenon dwelling together with it. Below clarifies concluding the completion of practice, within which there are two: first, concluding the completion of the practice cultivated and entered above; later, 'free from all' and so forth concludes the completion of the marks of benefit of the practice above, which can be known.