華嚴經探玄記 7.63

7.63

Fourth is again dedicating based on the previously obtained inexhaustible roots of goodness, which has three parts: first, revealing the obtained inexhaustible roots of goodness; second, 'with such as these' and so forth directly performing the dedication; third, 'the eyes never see' and so forth clarifying its marks of benefit. In the first part, there are ten clauses: the first clause is general, [stating that] through the previous dedication one has already obtained these inexhaustible roots of goodness; 'constantly mindful' and so forth has nine clauses distinguishing them individually: 1. the roots of goodness generated because of previously being mindful of and learning the dedication of all buddhas of the three times to adorn the lands; 2. the inexhaustible goodness generated due to previously vowing to seek the human-jewel to adorn the lands, hence it says 'saving bodhisattvas'; 3. the roots of goodness generated due to previously adorning the lands so as to purify all lands; 4. the roots of goodness generated due to previously dedicating to seek the purification of sentient beings; 5. the roots of goodness obtained due to according with the dharmadhātu in the previous dedication to the ultimate reality; 6. the roots of goodness obtained due to the mind previously being pure like empty space and immovable like the earth, and so forth; 7. the roots of goodness obtained due to previously understanding that the Tathāgata's realm and path are not made by another, and so forth; 8. the roots of goodness obtained due to previously not falsely grasping and so forth, thereby accomplishing the pure karma of a bodhisattva; 9. the general conclusion, the roots of goodness obtained due to the previous practices such as adorning lands all penetrating through the three times. From here down is the second part, directly dedicating again using the previous goodness, wherein it first generally indicates the capacity of dedication. 'With' means using the previous roots of goodness to dedicate to the utmost, thereby being able to deliver sentient beings in accord with nature. Below, it separately reveals ten clauses: 1. entering the realm of sentient beings in order to deliver them, and knowing that their essence is empty and thus not seeing sentient beings, one dedicates seeking this unobstructed virtue, hence it is called 'dedication'; 2. no lifespan; 3. no autonomous self; 4. no pudgala—in the old translation rendered as 'person', but now correctly translated as 'one who repeatedly takes rebirth in destinies' (saṃsārin), because of repeatedly taking rebirth in destinies to receive birth. The above four concern the emptiness of persons; the following concern the emptiness of phenomena; 5. because phenomena have no right or wrong, one is free from anger and contention; 6. conditioned arising is not real; 7. in ultimate principle there is no attachment; 8. knowing that the essence of lands is real, there is no defilement; 9. understanding that practices arise from conditions, they have no solidity; 10. comprehending that realms are mind-only, they are empty and non-existent. From here down is the third part, explaining the marks of benefit, in which there are three: first, the benefit of seeing principle, with nine clauses, the first five clauses clarifying leaving behind marks, and the latter four clauses from 'in the Tathāgata' downward obtaining reality; second, 'this bodhisattva' and so forth clarifies the benefit of accomplishing virtues, in which the upper part gathers the Buddha fruit, the middle part possesses the Buddha cause, and the lower part gathers sentient beings; third, 'that bodhisattva' and so forth is the benefit of wondrous function, in which the jewel treasury is the essence of function, followed by adorning lands, and finally gathering sentient beings to reveal the marks of function. The fourth section above is finished. From here down is the fifth part, clarifying the virtues of practice accomplished through the previous dedication. 'By virtue of power' connects the preceding to what follows. There are ten clauses: 1. practice supreme and peerless; 2. practice firm and indestructible; 3. high majesty subduing Māra; 4. accomplished virtues not retrogressing; 5. fulfilling original earnest vows; 6. vast mind; 7. swift function; 8. deep wisdom; 9. vast wisdom; 10. the power of the bodhicitta conforming with and being equal to the dharmadhātu. The specific explanation above is finished. Below is the third, concluding the name, which can be known. The practice of the stage above is finished.