大方廣佛華嚴經疏 29.30

29.30

Second, within dedicating the above practice of giving and wishing to cause sentient beings to be fully endowed with wealth and Dharma, the text is divided into three: first, dedication through compassion; second, from 'further encouraging sentient beings' onward, encouraging beings to dedicate; third, from 'further, with all virtues, dedicating like this' onward, ultimate dedication. First, this has three parts: first, directly explaining dedication; second, from 'Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he gives rise to a mind of joy' onward, explaining the purpose of the dedication; third, from 'Sons of the Buddha! When the bodhisattva-mahāsattva has such compassionate pity' onward, concluding with its generated benefits. In the first, it first states generally, and then from 'namely' onward, specifically reveals ten vows. The first is abundance of wealth, due to material giving; the rest are all endowed with Dharma, because they accumulate root-virtues; the meaning of the text is shown in general. Second, within the purpose of the dedication, there are two parts: first, taking up the preceding to introduce what follows; and second, from 'in order to cause' onward, specifically revealing according to meaning. In total there are one hundred and ten phrases, and the text is divided into two: the first seventy-two phrases cause them to achieve graded cultivation from cause to fruit; the latter thirty-eight phrases cause them to achieve the perfect interpenetration of complete causes and fulfilled fruit. The non-obstruction of these two is the meaning of the dedication. This is also the preceding inherent aspect and the subsequent advancing aspect. In the first part, there are six: first, twenty-one phrases to cause them to cultivate good and advance to the practice of the station of the foremost sage (Bhadramukha), yet it explains giving practice exclusively. At the end it says, 'incorporating the Tathāgata's wisdom in giving practice'—this illumines the emptiness of the three wheels, departs from all discrimination, and is identical with bodhi. Second, from 'in order to cause all root-virtues' onward, ten phrases accomplish cultivation within the station of gotra. Third, there are ten phrases to cause cultivation within the station of resolute practice. The tenth says 'immeasurable', which refers to the four immeasurables. Fourth, from 'accomplishing a pure and impartial mind of giving' onward, it causes them to cultivate the ten pāramitās within the station of the ten stages. The seventh says 'fulfilling the boundless, pure dharmadhātu'; this connects phenomena and noumenon, hence it says boundless, which is the upaya-pāramitā. The eighth is accomplishing supernatural powers, which is great vows. The ninth is abiding in impartiality, which can then be called power. The tenth is entering the realm of the Buddha, which is called the perfection of wisdom. Fifth, there are ten phrases to cause cultivation within the station of equal enlightenment (samyak-saṃbodhi), hence all have the word 'universal'. Sixth, from 'endowed with all marks and signs' onward, there are eleven phrases to cause practice within the station of Buddhahood. As for 'sixty kinds of voices', the tenth dedication has this but not fully, which will be understood when reaching that text. The second fascicle of the *Guhyakādhipatisūtra* explains it in detail, and the *Alaṃkāraśāstra* also cites this sūtra; as for saying 'adorned with hundreds of thousands of Dharmas', the 'Inconceivable Dharma Chapter' states: 'The Tathāgata is endowed with sixty kinds of voices, each voice has five hundred divisions, and each division has immeasurable hundreds of thousands of pure sounds as adornments.' This is the matter referred to. Furthermore, elsewhere it explains sixty-four sounds, because sounds have eight declensions (cases), meaning the essence (nominative), karma (accusative), instrument (instrumental), purpose (dative), origin (ablative), belonging (genitive), location (locative), and calling (vocative). These eight declensional sounds each possess eight virtues, namely: harmonised sound, gentle sound, clear sound, easily understood sound, non-erroneous sound, non-effeminate/non-weak sound, vast sound, and deep-resonant sound; eight times eight makes sixty-four kinds. The fourth says 'inexhaustible Dharma illumination': the eighth bhūmi says 'the Tathāgata's Dharma illumination has immeasurable turnings', and so forth. The tenth says 'one adornment', because there are no dual marks, and because with one adornment all is adorned. 'Immeasurable adornments' is because of numerous distinctions. 'Great adornment' is because it accords with the dharmadhātu; both dependent and proper [retributions] are endowed with this adornment. Second, from 'all able to go to' onward, thirty-eight phrases explain the perfect interpenetration of practice with causes complete and fruit fulfilled, showing that each stage contains the meaning of Buddha. If one were to assign what follows to the preceding Buddha fruit, it would cause the fruit to contain the practice of bodhisattvas and meeting spiritual friends, which would contradict correct principle. The text is divided into four: first, ten phrases cause sentient beings to have causal practice fulfilled in the station of gotra. The fourth says 'practicing unmoving karma, one attains unobstructed fruit': being unmoved by praise and blame, contact with objects is unobstructed. Some say: its causes are four: 1. giving Dharma in accordance with faculties; 2. unobstructed vows; 3. taking birth for the sake of beings out of compassion that forgets oneself; 4. cultivating practice of the melting and interpenetration of dharmatā, causing the three karmas to be completely effortless, universally responding throughout the realm of sentient beings simultaneously without obstruction. Second, from 'thoroughly comprehending the true Dharma' onward, ten phrases cause causes to be complete and fruit fulfilled within the station of resolute practice. The second says 'great power field', meaning planting a small root-virtue within it can destroy great defilements. The third says 'foremost in firmness', because great vows of compassion and wisdom cannot be destroyed. Third, from 'all able to be endowed with the pure mind of all bodhisattvas' onward, eight phrases cause causal practice to be fulfilled within the station of the ten stages. The Jin translation's first name is 'straight mind and impartiality', which is first realizing tathatā. Here, in terms of leaving obstructions, it is called pure. The second says 'seeing spiritual friends gives rise to great joy', which directly accords with the first bhūmi's seeing many Buddhas, hence it says 'all serving them'. Fourth, from 'causing them to attain all-knowledge and accomplish equal, correct enlightenment' onward, ten phrases cause the Buddha fruit to be fulfilled. The eighth says 'neither one nor different' and so forth; this is the supernatural power of lack of intrinsic nature and non-action among the ten supernatural powers: because comprehending all conditioned and unconditioned dharmas as neither one nor different, one is sovereign in transformation toward all defiled, pure, self, and other realms; being mutually identical and mutually acting, yet non-identical and non-different, their karmic functions are unobstructed. Furthermore, 'neither one nor different' should form four propositions, as explained in the 'Ten Patiences Chapter'. However, all the meanings above each have their rationale in relation to each station; fearing overly complex text, I have only presented the general outline. Moreover, graded arrangement and perfect interpenetration are unobstructed; one must not cling stubbornly [to one view].