大方廣佛華嚴經疏 30.19

30.19

第九無著無縛解脫迴向。長行中亦先明位行、後顯位果。前中亦三，今初牒名徵起。謂理智無依，不為能所見著相惑所縛，由此即名解脫，此約行體釋之。故《本業》云「以諸法無二、般若無生、二諦平等、三世一合相故。」又解脫者，亦作用自在，如不思議等，此約行用，由攝善根皆用迴向普賢三業無邊自在德用故。於何無縛著耶？謂心等十，以自身有心身口業果，及所作佛事，有世界佛剎，眾生法智等故。不為何等所縛著耶？略如上說。別有十事五對：一由離凡故不縛生死，以出小乘不著二乘。二離六識取不縛外境，離第七執不著於內。三離現行縛無種子著。四不取有縛、不執空著。五無惑障縛、無智障著，皆縛麁著細。若約一事，由著故縛，義如總中。或縛著一義，此約無礙大用受名，通能所迴向。約脫惑障無縛無著，即是解脫。約用解脫，乃無縛著之解脫。若望心等，亦是無縛著之心，即上體用並無其性。

Ninth, the unattached and unbound liberation dedication. In the prose, it also first clarifies the practice of the station, and afterward shows the fruit of the station. In the former part there are also three; now first is stating the name and raising the inquiry. That is, noumenon and wisdom are without dependence, not bound by the delusion of attachment to marks of subject and object; by this it is named liberation—this explains it in terms of the essence of practice. Hence the Benye [jing] says: 'Because all phenomena are non-dual, prajñā is unarisen, the two truths are equal, and the three times are of a single combined mark.' Furthermore, liberation also means mastery in function, like being inconceivable, etc.—this is in terms of the function of practice, because gathering kuśala-mūla is entirely dedicated to the boundless, sovereign virtues and functions of Samantabhadra's three karmas. From what is there no binding attachment? It refers to the ten things such as mind: because one's own self has mental, physical, and vocal karmic fruits, as well as the Buddha activities performed; there are worlds and Buddha-lands, sentient beings, phenomena, wisdom, and so forth. By what is one not bound or attached? It is briefly as stated above. Specifically, there are ten items in five pairs: 1. By abandoning the ordinary, one is not bound to saṃsāra; by transcending the Small Vehicle, one is not attached to the two vehicles. 2. Abandoning apprehension by the six consciousnesses, one is not bound to external objects; abandoning clinging by the seventh [consciousness], one is not attached within. 3. Free from the binding of active manifestations, there is no attachment to seeds. 4. Not grasping at existence is not being bound; not clinging to emptiness is not being attached. 5. Free from the binding of the obstacle of afflictions, there is no attachment to the obstacle to wisdom—in all cases, binding is coarse and attachment is subtle. If considered in terms of a single matter: because of attachment there is binding, the meaning being as in the general section. Alternatively, binding and attachment share a single meaning: this takes its name in terms of the unobstructed great function, pervading both the dedicating subject and the dedicated object. In terms of being liberated from the obstacle of afflictions, being without binding and without attachment is precisely liberation. In terms of function being liberation, it is the liberation of having no binding attachment. With respect to the mind and so forth, it is also a mind free of binding attachment; that is, both the essence and function above lack an [inherent] nature.