大方廣佛華嚴經疏 27.4

27.4

第二「復作是念如過去」下等佛離相迴向者，即向實際。統於前二，說有前後、行在一心。文中二：初等過去、後「佛子」下等於現未。前中二：先舉所等、後「如彼」下顯於能等。前中三：初標隨相，即有離相，故末句云而無所著；次「所謂」下別顯離相之相；三「如是深入」下結其無礙。二中，先離妄契止，初蘊、次處。不住世法，即十八界，有根境識是世間故。不依不著，即是出世。次「知一切」下釋前不著。所以不著者，由見實成觀故。初句是喻，「無所從」下文含法、喻。但觀所喻，能喻可知，皆由從緣無性故無來等五句展轉相釋故。上文云「一切法無來，是故無有生」等。「遠離」已下結其成觀。心無分別故寂然不動。外緣不轉，不失於照、不壞於止，故與實際相應。實際謂何？即是無相。何名無相？體離十相，唯是一相。一相謂何？即是無相。又無相約理，本自無故。離相約智，離取相故。唯是一相，心境冥故。三結無礙者，既稱法性修隨相故，一攝一切，名普門善。悉見諸佛，略辨成益。二顯能等中二：先牒所等，總顯能等；二「解如是」下別顯等相。初二句願等佛解證；次二句「依之修行不違」已下顯修行相。至究竟地，即是修果。第二等現未中分三：初牒所等，即舉過去例於現未；次「我今」下總顯能等；三「第一」下別明等相通能所等。前過去章中已廣顯離相，今此文內直歎殊勝，義存影略，不欲繁文。有十九句，晉經具二十句，謂「廣大」下有明淨迴向；今譯謂同清淨，故缺此一。於中，初九形對辨勝。初總明首出故名第一、二越凡小故、三超因位故、四獨出故、五無加過故、六無與齊故、七唯至極無二者可齊等故、八無匹故、九無敵故。後十約自體顯勝，一尊，可貴重故；二妙者，言思不及故；三稱理無差故；四不餘趣向故；五攝德故；六周法界故，舊云大願；七離無記故；八離垢染故；九自無惡行故；十不隨惡緣故。上來正顯迴向竟。

Second, under "Further making this thought: 'Just as the past...'", the dedication equaling the Buddhas and detached from marks is directing toward the limit of reality. Subsuming the previous two, the explanation has a sequence, but the practice lies in the one mind. In the text there are two parts: first, equaling the past; second, under "Sons of the Buddha...", equaling the present and future. In the former there are two: first, adducing what is equaled; second, under "Just as they...", revealing what can equal. In the former there are three: first, marking conforming to marks, which includes detachment from marks, so the final phrase says "and without attachment"; next, under "namely...", separately revealing the marks of detachment from marks; third, under "thus deeply entering...", concluding its non-obstruction. In the second, first one departs from delusion and tallies with calming: first the aggregates, next the bases. "Not abiding in worldly dharmas" refers to the eighteen realms, because having faculties, objects, and consciousnesses is worldly. Neither relying on nor attaching to them is precisely the supramundane. Next, under "knowing all...", it explains the previous non-attachment. The reason for not attaching is that contemplation is accomplished through seeing the true. The first phrase is a simile; the text from "coming from nowhere..." onward contains both dharma and simile. Simply observing what is illustrated, the illustrative simile can be known; all are because of lacking self-nature through conditions, and thus the five phrases such as "having no coming" mutually explain one another in succession. An earlier text states: "All dharmas have no coming, and therefore have no arising," etc. From "distantly leaving..." onward, it concludes its accomplishment of contemplation. Because the mind has no conceptual differentiation, it is quiescent and unmoving. External conditions do not stir; it neither loses illumination nor disrupts calming, and is therefore congruent with the limit of reality. What is the limit of reality? It is precisely signlessness. What is signlessness? In essence it is detached from the ten signs, being only the single sign. What is the single sign? It is precisely signlessness. Furthermore, signlessness is in terms of noumenon, being originally non-existent. Detachment from signs is in terms of wisdom, detaching from seizing upon signs. Being only the single sign is because mind and object are merged. Third, concluding non-obstruction: since one cultivates conforming to marks in accord with dharmatā, the one subsumes all, which is called the good of the universal gate. Seeing all Buddhas briefly describes the achieved benefit. In the second part, revealing what can equal, there are two: first, reiterating what is equaled and generally revealing what can equal; second, under "understanding such...", separately revealing the marks of equality. The first two phrases vow to equal the Buddhas' understanding and realization; the next two phrases, from "cultivating in accordance with it without violation..." onward, reveal the marks of cultivation. Reaching the ultimate stage is the fruit of cultivation. Second, in equaling the present and future, there are three parts: first, reiterating what is equaled, namely citing the past as a precedent for the present and future; next, under "I now...", generally revealing what can equal; third, under "the foremost...", separately explaining the marks of equality running through both what can equal and what is equaled. In the previous chapter on the past, detachment from marks was already extensively revealed; now in this text, it directly praises the supreme excellence, the meaning being kept implicit and concise, without wishing to multiply text. There are nineteen phrases; the Jin translation has a full twenty phrases, namely having "bright and pure dedication" under "vast"; the present translation considered it identical to "pure," and so lacks this one. Therein, the first nine determine superiority by comparative contrast: 1. generally explaining standing out as preeminent, hence called "the foremost"; 2. surpassing ordinary beings and Hinayāna; 3. transcending the causal stages; 4. standing out uniquely; 5. having nothing superior or surpassing it; 6. having nothing equal to it; 7. being only the utmost extreme where no second can equal it; 8. having no peer; 9. having no rival. The latter ten reveal superiority in terms of its own essence: 1. venerable, because it should be valued and honored; 2. wondrous, because words and thoughts cannot reach it; 3. matching the noumenon without error; 4. not directing toward other destinies; 5. subsuming virtues; 6. pervading the dharmadhātu (formerly called the great vow); 7. leaving behind the indeterminate; 8. leaving behind defilement; 9. naturally lacking evil actions; 10. not following evil conditions. The above directly revealing the dedication is completed.