大方廣佛華嚴經疏 30.19

30.19

Ninth, the unattached and unbound liberation dedication. In the prose, it also first clarifies the practice of the station, and afterward shows the fruit of the station. In the former part there are also three; now first is stating the name and raising the inquiry. That is, noumenon and wisdom are without dependence, not bound by the delusion of attachment to marks of subject and object; by this it is named liberation—this explains it in terms of the essence of practice. Hence the Benye [jing] says: 'Because all phenomena are non-dual, prajñā is unarisen, the two truths are equal, and the three times are of a single combined mark.' Furthermore, liberation also means mastery in function, like being inconceivable, etc.—this is in terms of the function of practice, because gathering kuśala-mūla is entirely dedicated to the boundless, sovereign virtues and functions of Samantabhadra's three karmas. From what is there no binding attachment? It refers to the ten things such as mind: because one's own self has mental, physical, and vocal karmic fruits, as well as the Buddha activities performed; there are worlds and Buddha-lands, sentient beings, phenomena, wisdom, and so forth. By what is one not bound or attached? It is briefly as stated above. Specifically, there are ten items in five pairs: 1. By abandoning the ordinary, one is not bound to saṃsāra; by transcending the Small Vehicle, one is not attached to the two vehicles. 2. Abandoning apprehension by the six consciousnesses, one is not bound to external objects; abandoning clinging by the seventh [consciousness], one is not attached within. 3. Free from the binding of active manifestations, there is no attachment to seeds. 4. Not grasping at existence is not being bound; not clinging to emptiness is not being attached. 5. Free from the binding of the obstacle of afflictions, there is no attachment to the obstacle to wisdom—in all cases, binding is coarse and attachment is subtle. If considered in terms of a single matter: because of attachment there is binding, the meaning being as in the general section. Alternatively, binding and attachment share a single meaning: this takes its name in terms of the unobstructed great function, pervading both the dedicating subject and the dedicated object. In terms of being liberated from the obstacle of afflictions, being without binding and without attachment is precisely liberation. In terms of function being liberation, it is the liberation of having no binding attachment. With respect to the mind and so forth, it is also a mind free of binding attachment; that is, both the essence and function above lack an [inherent] nature.