華嚴經探玄記 8.34

8.34

Second, concerning explaining the profound dedication below, the twenty phrases are paired up into ten pairs altogether: 1. the relative pairing of conventional and real regarding the world and worldly dharmas; 2. the pair of bodhi and the bodhisattva as complete portions; 3. the pair of essence and function, where practice is the essence and departing from birth and death is the function—this is what is meant when the Liang [translation of the] Mahāyānasaṃgraha says: 'In the parikalpita and paratantra natures, one does not see the practice practiced by the bodhisattva nor the path of practice'; 4. persons and dharmas; 5. immature and mature, where those who are not subdued are those whose faculties are matured; 6. practice and vows; 7. self and other; 8. giving and receiving; 9. cause and effect; 10. cognitive objects and gnosis. These correspond to the various matters in the vast dedication above. Although they accomplish vast and unimpeded virtues, one does not falsely cling to those dharmas; therefore, it is repeatedly said that 'one does not falsely grasp.' This concludes the hundred gates above. Below, second, in grouping the remaining nine hundred, ten chapter-headings are listed: the first wraps up what pertains to the preceding one hundred gates, while the remaining nine successively wrap up the subsequent nine hundred—meaning that just as the roots of good gathered by the unbound and unattached mind accomplish this hundred-gate dedication, the roots of good gathered by the unbound and unattached liberated body are likewise dedicated. The rest are all analogous to this. Among the ten, the first three are the three karmas; the next two are karma and retribution; the next two are defiled and pure lands, where the defilement of the world is the locus of transformation; the next two are faculties and medicine, where sentient beings are those to be transformed and the Dharma is the medicine of Dharma; the last one is correct gnosis. These ten all consist of generating roots of good with unhindered mastery and dedicating them to fully embody the virtues of Samantabhadra; thus all are called 'unbound and unattached liberation.' The first establishes roots of good thus dedicated, while the rest are omitted to let them serve by analogy as possessing them fully, which should be understood. The grand dedication in both detailed and abridged forms, totaling one thousand gates, is concluded above.