大方廣佛華嚴經疏 27.4

27.4

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.