大方廣佛華嚴經疏 30.20

30.20

第二廣釋中分三：一明所迴善根、二「佛子」下能迴向行、三「菩薩摩訶薩如是迴向時如三世」下明迴向成益。今初，先總標尊重，以一毫之善皆佛因故、無非佛所流故；次「所謂」下別顯；後「於如是」下總結，並可知。第二迴向行中二，先仍前進修擬將迴向、二「以諸」下正明行願。今初亦二，先總牒前、後「究竟」下別顯修相。文有十句，前五修前，即釋尊重等言，謂一欣樂故尊重、二信解故忍可、三自隨順、四令他順、五總顯無著以該上四。後五進修，一積集勝進、二志樂普賢無方德用、三上入佛境、四善根增勢、五知見逾明。第二正明願行中義有十門，文分為二：第一廣顯其相、二「佛子菩薩摩訶薩以彼善根如是迴向所謂心無縛」下總結多門。前中分二：先明眾生及菩提迴向、後「佛子菩薩摩訶薩以無著無縛解脫心迴向不分別」下實際迴向。前明廣大、後顯甚深，廣大迴向有六十門，甚深之內有二十門，并前尊重進修復二十門，總有百門，顯圓融無盡深廣無礙為大迴向。就廣大六十門廣顯普賢自在德用，大分為二：初之四門總顯、餘皆別明。今初，前三成三業，以下諸門不出三業故；後一精進，通策萬行故。於中無著無縛解脫心是能迴之心，成就普賢身業正是所向。他皆倣此，前諸善根即是所迴，故以諸善根之言下流八十門內。此一迴向不願成佛願成普賢者，以普賢通於位前及以位後，得道不捨因行，窮盡生界利樂有情，故願成普賢兼二迴向。下別顯中，一一門內皆攝法界自在德用，或理或行、或智或境、或自行或化生、或體或用、或因或果、或人或法，皆各總攝一切法故，不可相從別科，略分為二：初二十三門顯普賢自分究竟，即位中普賢；後三十四門顯普賢勝進究竟，即位後普賢。二分無礙是普賢德。前即因圓果滿、後即得道不捨因行，故二段中皆含因果。今初，分三：初四成普賢總持德、二有十二願成普賢自在力用、三有七願願成普賢行。然諸門德多約三業，今初總持亦具三業，初一語業總持、二身業見佛、三意業解了。後一三業用之時處，標名約時、辨用就處，文互顯耳。第二力用中復二：初九願一多攝入自在，文有三業化時處等可知；後三廣大自在可知。第三成普賢行中分二：初四願成神通；二有三願願成四辨，初一總具四辯；次二別顯法義，初法、後義，即顯果滿究竟。

Part two, the detailed explanation, divides into three: first, clarifying the roots of goodness to be dedicated (pariṇāmanā); second, from "Disciples of the Buddha" below, the dedicating practice; third, from "When the bodhisattva-mahāsattva dedicates in this way, just as the [buddhas of the] three periods of time" below, clarifying the benefits realized through dedication. As for the first, it begins by generally indicating veneration, because even a single hair-tip of good is a cause of Buddhahood and there is none that does not flow forth from the Buddha; next, from "namely" below, it shows this specifically; thereafter, from "toward such" below, it generally concludes—all of which can be understood. In the second part, the dedicating practice, there are two sections: first, continuing the previous [cultivation] to advance in practice and prepare to dedicate; second, from "with all [roots of goodness]" below, directly clarifying the vows and practices. As for the first, there are also two parts: first, summarizing what precedes; thereafter, from "ultimately" below, specifically revealing the aspects of cultivation. The text has ten phrases. The first five cultivate what precedes, that is, explaining words such as "veneration": first, venerating through joy; second, assenting through faith and understanding; third, personally complying; fourth, causing others to comply; fifth, generally displaying non-attachment so as to encompass the above four. The latter five are progressive cultivation: first, accumulating superior progress; second, aspiring to Samantabhadra's directional-less virtuous functions; third, ascending into the realm of the Buddha; fourth, the roots of goodness gaining momentum; fifth, knowledge and vision becoming ever clearer. In the second part, directly clarifying vows and practices, there are ten doctrinal gates, and the text divides into two: first, extensively displaying their aspects; second, from "Disciples of the Buddha, when the bodhisattva-mahāsattva dedicates those roots of goodness in this way, namely with a mind unbound" below, generally concluding the many gates. The former divides into two: first, clarifying the dedication toward sentient beings and toward bodhi; thereafter, from "Disciples of the Buddha, the bodhisattva-mahāsattva, with an unattached, unbound, liberated mind, dedicates without conceptual discrimination" below, dedication toward the ultimate limit (bhūta-koṭi). The former clarifies the vast, and the latter reveals the profound. Within the vast dedication there are sixty gates, and within the profound there are twenty gates; combining these with the preceding twenty gates of veneration and progressive cultivation, there are a hundred gates in total, revealing that the unimpeded, profound, and vast [nature] of perfect interpenetration is the great dedication. With respect to the sixty gates of the vast [dedication] that extensively display Samantabhadra's sovereign virtuous functions, they broadly divide into two: the initial four gates show it generally, while the rest clarify it specifically. Now, regarding the first: the first three accomplish the three karmas, because the subsequent gates do not go beyond the three karmas; the last one is vigor, because it generally spurs on all the myriad practices. Therein, the unattached, unbound, liberated mind is the dedicating mind, and accomplishing the physical karma of Samantabhadra is precisely what is dedicated toward. The others are all modeled on this. The aforementioned roots of goodness are precisely what is dedicated; therefore, the words "with all roots of goodness" flow downward through the eighty gates. The reason this single dedication does not vow to attain Buddhahood but vows to become Samantabhadra is that Samantabhadra extends both prior to the stages and after the stages; upon attaining the Way, one does not abandon causal practices, exhausting the realm of sentient beings to benefit and gladden sentient beings; thus one vows to become Samantabhadra, combining both dedications. In the specific explanations below, each and every gate subsumes the sovereign virtuous functions of the dharmadhātu—whether noumenon or practice, wisdom or object, personal practice or transforming sentient beings, essence or function, cause or fruit, person or Dharma—each universally subsuming all dharmas; hence they cannot be subordinated into distinct divisions. They are briefly divided into two: the first twenty-three gates reveal Samantabhadra's own-share culmination, namely the Samantabhadra within the stages; the latter thirty-four gates reveal Samantabhadra's superior-progress culmination, namely the Samantabhadra after the stages. The non-obstruction of the two shares is the virtue of Samantabhadra. The former is the perfection of the cause and fulfillment of the fruit; the latter is attaining the Way without abandoning causal practice; hence both sections contain cause and fruit. In the first section, there are three parts: the first four accomplish Samantabhadra's virtue of dhāraṇī; second, twelve vows accomplish Samantabhadra's sovereign powers and functions; third, seven vows vow to accomplish Samantabhadra's practices. However, the virtues of the various gates mostly relate to the three karmas. Here, the initial dhāraṇī also possesses the three karmas: the first is verbal karma dhāraṇī; the second is physical karma seeing the Buddha; the third is mental karma understanding thoroughly. The last one is the time and place of the function of the three karmas; designating the name pertains to time, while distinguishing the function concerns place—the text mutually reveals them. In the second, powers and functions, there are again two: the first nine vows concern the sovereignty of the mutual subsumption and entrance of the one and the many, whose text includes the time, place, and so forth of transforming through the three karmas, which can be understood; the latter three are vast sovereignty, which can be understood. In the third, accomplishing Samantabhadra's practices, there are two parts: the first four vows vow to accomplish spiritual penetrations; second, three vows vow to accomplish the four unimpeded knowledges: the first generally possesses the four unimpeded knowledges; the next two specifically reveal Dharma and meaning—first Dharma, then meaning—which reveals the fulfillment and culmination of the fruit.