大方廣佛華嚴經疏 28.6

28.6

Second, in giving rise to practice relying on the body, there are three parts: 1. explaining dedication according with characteristics; 2. explaining dedication free from characteristics; 3. explaining the name of dedication. The first is dedication toward bodhi and toward sentient beings; the next is dedication toward the reality-limit; the final section applies to both. Furthermore, the first is broad and great dedication, the next is extremely profound dedication, and the last combines the profound and the broad. In the dedication according with characteristics, there are three parts: first, generally listing the dedication of roots of goodness; second, from 'Disciple of the Buddha, the bodhisattva mahāsattva, according to what is given' downward, extensively displaying the dedication of roots of goodness based on the list; third, from 'Disciple of the Buddha, the bodhisattva mahāsattva, according to all sentient beings' downward, generally concluding the many gates of dedication of roots of goodness. In the first of these, there are also three parts: 1. listing the items given; 2. from 'wherein' downward, distinguishing the fields of giving; 3. from 'Disciple of the Buddha' downward, revealing the mind on which the practice relies. In the first of these, the first clause is general, and from 'or giving' downward is specific. Within the specifics, if counted toward the dedication below, there should be sixty items; if counted directly from the text, there are eighty items in all. First, from food and drink to couches and seats makes ten items, taking couches and seats together as one, because the text below gives seats separately. Next, from houses to parasols makes twenty. From umbrellas to topknots makes thirty; taking the royal throne as grave, to clarify that the giving of external wealth is concluded, it concludes by saying 'up to the royal throne'; the text below itself has the royal throne, while in the subsequent dedications there are none after this. Next, from eyes to feet makes forty; from blood to intestines makes fifty; from thick skin to rescuing another's injured body makes sixty; from showing the appearance of a Buddha to cities makes seventy; from villages to the end makes eighty. Although in rescuing prison inmates there are four items such as wives and so forth, it is merely a single practice of rescuing prisoners. Within these, the first twenty-seven items are the giving of external wealth. Next, rescuing prison inmates combines internal and external, substituting one's own life for the prisoner's. The twenty-nine items below exclusively explain internal wealth. In the various gates below, they either combine internal and external or are solely external, which can be understood from the sense. Furthermore, the first twenty-seven givings to those without joy constitute practices of loving-kindness; rescuing prisoners, substituting life, and so forth are practices of great compassion; the rest may apply to both practices; if determined generally, all combine both practices. Again, substituting life and rescuing injured male forms is the giving of fearlessness. Ceasing killing has two aspects: with respect to what is killed, it is the giving of fearlessness; with respect to the killer, causing them to maintain the five precepts is the giving of Dharma. Proclaiming the appearance of a Buddha is the giving of Dharma; the giving of wealth is obvious. Furthermore, since these are all Dharma gates, they all share in the three forms of giving. In the second part, on the fields of giving, 'giving equally to all' means not discriminating between the worthy and the foolish, and so on. 'Causing all to be fully satisfied' is according to what they seek. Third, in revealing the mind capable of giving and dedicating: looking backward it is the mind capable of giving, hence it says 'when giving in this way, he generates a mind of good gathering'; looking forward it is the mind capable of dedication, hence it says 'he generates a mind of good gathering.' All are dedicated, so within the various gates of dedication below, all are pervaded by this mind. Within the text there are two parts: first, a general explanation; next, from 'that is to say' downward, a specific display. What is gathered therein comprises five, comprehensively gathering the aforementioned giver, recipient, and given objects. Saying 'good gathering' explains the meaning of 'following.' That is to say, when this bodhisattva practices giving and dedication, his mind does not dwell on or attach to the five aggregates of self and other, and he does not let it scatter; hence it is called 'good gathering.' In this way, it corresponds with the reality-limit, and he is then able to follow firm roots of goodness. That is, by abandoning attachment, he follows the goodness of giving; by having no divergent seeking, he follows the goodness of morality; by being patient with profound principle, he follows the goodness of patience; by being free from form and characteristics, he follows the goodness of vigor; by not scattering, he follows the goodness of concentration; by understanding non-arising, he follows the goodness of wisdom. In this way, through following the reality-limit in everything, he spontaneously follows all goodness that accords with nature.