華嚴經探玄記 8.13

8.13

Seventh: the dedication of an impartial mind according with all sentient beings. In the prose section there are also two parts: first, the practice of the stage; later, the fruition of the stage. In the former there are also three, namely: the indication, the explanation, and the conclusion. Within the explanation, it is divided into three: first, setting forth the marks of the practice cultivated; second, from "The mahāsattva's undefiled, pure bodhicitta" downwards, gathering and bringing it to dedication; third, from "The mahāsattva practicing such dedication surpasses" downwards, explaining the benefits accomplished by the dedication. In the first part there are two: first, explaining the cultivated roots of goodness; second, from "The mahāsattva practicing such as these" downwards, explaining the virtues accomplished because of cultivation. Another explanation: the former explains the essence of the practice, and the latter explains the function of the practice. In the former there are thirty phrases: the first ten directly speak of the essence of the good; the next ten explain the roots of goodness with reference to the object; the last ten explain the roots of goodness with reference to the practice of the ten pāramitās. Guāngtǒng says: the first ten are practices arising from within; the next ten are activations initiated from conditions; the last ten are merits accomplished within oneself. In the first group, "increasing the three grades of good" has two meanings: 1. the three grades are each distinct, each being separately increased to make them all broad and equal; 2. in a single root of goodness, when first cultivating and perfuming consciousness to initially form seeds, it is called increasing the lower grade; from the seeds producing manifest activity, causing it to further increase, it is called increasing the middle grade; perfuming again to form seeds is called increasing the upper grade. Another explanation: giving rise to practice according with phenomena is called increasing the lower grade; causing practice to enter principle and increase to completion is called increasing the middle grade; giving rise to practice relying on principle, causing it to conform to principle and become vast, is called increasing the upper grade. From "immeasurable, etc." downwards, all are distinctions within the upper grade of good. 4. The virtues of practice are not one, called "immeasurable good." 5. Each is equal to the dharmadhātu, called "broad good." 6. Following conditions they are not identical, called "various goods." 7. The essence is deep and fathomless. 8. The wonderful function is difficult to conceptualize. 9. The number cannot be exhausted. 10. It is devoid of limits. Below, regarding the object: 1. good born and obtained because of seeking the Buddha's realm; 2. because of seeking the Dharma realm; 3. because of learning the Sangha's practice; 4. because of seeking good spiritual friends—relying on the above four objects produces the roots of goodness of wisdom; 5. taking sentient beings as object produces the roots of goodness of compassion; 6. causing compassion and wisdom to guide each other is called the object of upāya; 7. together equally according with reality is called the subtle and wondrous object; 8. the good of the benefit of oneself is called internal; 9. the good of transforming others is called external; 10. generally concluding multiple gates is called immeasurable merit—each produces roots of goodness. The last ten are roots of goodness produced with reference to the objective realm of the practice of the ten pāramitās: the first six are clear; 7. upāya skillfully knows the mental capacity of sentient beings; 8. great vows accumulate all pure merits; 9. the power of mindfulness measures karmic functions; 10. great wisdom is universally impartial. Below, in the second part explaining the accomplished virtues, "up to having opened and understood" summarizes the previous to introduce the subsequent. From "then can" downwards directly explains what is accomplished. In this there are two: first, explaining that the essence and virtues are complete; later, from "universally can" downwards, explaining that the karmic activities are pre-eminent. In the first part there are two: first, accomplishing the virtues of one's own share, which has two: within the benefit of oneself, first is forbearance; second, "well-attuned, etc." is precept; third, "forever parting from, etc." is wisdom. "Capable of serving as, etc." concludes that the three practices form a vessel for the Dharma. "Universally for, etc." is the benefit of others. Later, from "constantly being..." downwards, within accomplishing the virtues of superior progress: first, due to the Buddha's protection, one generates goodness and fulfills vows; later, due to deep delight in the Buddha's mind, one attains equality with the Buddhas. Second, in the pre-eminence of karmic activities there are two: first, the karmic activity of offering above to the Buddhas, meaning the practice of offering accords with principle; "not seeking, etc." is parting from faults. Second, from "all roots of goodness" downwards, explaining the karmic activity of rescuing sentient beings below, in which there are two: first, the virtues of transforming others are complete; second, from "in saṃsāra" downwards, accomplishing the practices of transforming others in full, in which there are three: 1. causing them to emerge from saṃsāra and be established in the great wisdom of bodhi; 2. from "universally revealing" downwards, causing them to abandon defilement and attain great, pure merit; 3. from "causing all sentient beings" downwards, generally concluding the benefits. Above, explaining the practices dedicated is finished.