大方廣佛華嚴經疏 30.7

30.7

第二離相迴向，即向實際。此與前諸迴向小異，前多攝相歸性，少有依性起相；今此多顯性相無礙以為如相故。上諸標文皆躡前隨相之時；今不要對前以成無礙，故無時字。文分為二：初直明迴向、後「譬如」下對如廣辯。今初分二：初順如之行、二「於諸佛法」下順如之益。前中亦二：先約心明，則止觀雙運，不著有無；後「雖善」下別約行明，則權實雙行，不違性相。今初復二：一止寂妄取，不違體用；二「等觀」下觀達空有，信智雙圓。前中，初二句標。次「其心」下二句釋，上句無所取故，下句離能取故。「不捨」下明其不違，一不違因、二不違法、三不違果。所以不違者，不著無故。觀中，初觀真空，「善順」下觀其妙有。

Second is the dedication that is detached from marks, which is dedication toward the limit of reality. This is slightly different from the preceding dedications: the previous ones mostly gathered marks back into the nature, with few giving rise to marks based on the nature; this present one mostly reveals the non-obstruction of nature and marks, taking this as the mark of suchness. The introductory phrases above all picked up on the preceding time of following marks; here, it is not necessary to match the preceding to accomplish non-obstruction, so there is no word 'time.' The text is divided into two: first, directly clarifying the dedication; next, from 'for example' onward, extensively analyzing in comparison with suchness. The first part is divided into two: first, practice that conforms to suchness; second, from 'in all buddhadharmas' onward, the benefits of conforming to suchness. In the former part there are also two: first, clarifying in terms of the mind, wherein śamatha and vipaśyanā operate together, clinging neither to existence nor to non-existence; next, from 'although skillfully' onward, specifically clarifying in terms of practice, wherein the provisional and the real are practiced together, not contradicting nature and marks. In the first part there are again two: 1. stilling false graspings, not contradicting essence and function; 2. from 'viewing equally' onward, contemplating and penetrating emptiness and existence, faith and wisdom being mutually complete. In the first part, the first two clauses are the heading. Next, the two clauses from 'his mind' onward explain it: the upper clause is because there is nothing to be grasped; the lower clause is because one is free from the grasper. From 'not abandoning' onward clarifies that it does not contradict: 1. not contradicting the cause; 2. not contradicting the Dharma; 3. not contradicting the fruit. The reason it does not contradict is that one does not cling to non-existence. In the contemplation, it first contemplates true emptiness, and from 'skillfully conforming' onward contemplates its wondrous existence.