大方廣佛華嚴經疏 29.31

29.31

Third, concluding with the generated benefits, which has two parts: first, concluding the preceding to generate what follows; second, from 'all causing' onward, specifically revealing the aspects of the benefits. The text has thirteen phrases, revealing that two kinds of birth encompass all virtues. The first three phrases reveal sublime birth: two phrases are the causes, and one phrase is the fruit. 'Pure' is morality, receiving a human or heavenly body; 'free from stinginess' is giving, having a state of great wealth. The human or heavenly state of wealth is sublime birth, possessing great majesty and virtue. The latter ten phrases reveal birth of merit. Birth of merit is the path of definite excellence. If someone in human or heavenly realms possesses great wealth and status but lacks faith and understanding, it is not birth of merit. 1. Generating great faith and understanding differentiates from heterodox and Hinayāna paths. 2. Forever leaving the obstructions of the three poisons: cataracts are ignorance, turbidity is greed, and it also includes remaining obstructions, hence it uses the word 'all'. 3. From 'their mind' onward is the virtue of leaving poisons; the first phrase is general, and from 'straightforward' onward is specific: by leaving anger, it is straightforward and gentle; by leaving greed, it has no flattery or crookedness; by leaving the cataract of ignorance, it has no delusion or foolishness. 4. Cultivating true concentration and wisdom is the path of transcendence. 5. Generating compassion of identical essence is the impartial mind. 6. Entering uncorrupted causes is the pure white Dharma. 7. By leaving the former faults, not vexing sentient beings, one's own practice is without fault and can additionally be dedicated. 8. Benefiting both oneself and others. 9. Extirpating evil causes. 10. Cultivating root-virtues. Second, encouraging beings to dedicate, which has two parts: first, causing compassion and wisdom to be practiced together to accomplish dedication; second, from 'in order to cause' onward, clarifying the purpose of the dedication. Purpose applies to both the agent and the object: in terms of the agent, the bodhisattva teaches for this reason; in terms of the object, it teaches that they should act in this way. The text has six phrases. In the second, 'nature' is the meaning of essential nature, which is the rationale running through both phenomena and noumenon. Third, from 'further with...' onward, ultimate dedication. Heretofore, dedication has been made successively according to what is appropriate, either running through cause and fruit, or mundane and supramundane; now that the dedication is concluded, one only vows to attain the ultimate fruit. 'Peaceful' (kṣema) is because there are no obstructions or afflictions. 'Joyful' (sukha) is because it is purely tranquil extinction.