大方廣佛華嚴經疏 30.20

30.20

Part two, the detailed explanation, divides into three: first, clarifying the roots of goodness to be dedicated (pariṇāmanā); second, from "Disciples of the Buddha" below, the dedicating practice; third, from "When the bodhisattva-mahāsattva dedicates in this way, just as the [buddhas of the] three periods of time" below, clarifying the benefits realized through dedication. As for the first, it begins by generally indicating veneration, because even a single hair-tip of good is a cause of Buddhahood and there is none that does not flow forth from the Buddha; next, from "namely" below, it shows this specifically; thereafter, from "toward such" below, it generally concludes—all of which can be understood. In the second part, the dedicating practice, there are two sections: first, continuing the previous [cultivation] to advance in practice and prepare to dedicate; second, from "with all [roots of goodness]" below, directly clarifying the vows and practices. As for the first, there are also two parts: first, summarizing what precedes; thereafter, from "ultimately" below, specifically revealing the aspects of cultivation. The text has ten phrases. The first five cultivate what precedes, that is, explaining words such as "veneration": first, venerating through joy; second, assenting through faith and understanding; third, personally complying; fourth, causing others to comply; fifth, generally displaying non-attachment so as to encompass the above four. The latter five are progressive cultivation: first, accumulating superior progress; second, aspiring to Samantabhadra's directional-less virtuous functions; third, ascending into the realm of the Buddha; fourth, the roots of goodness gaining momentum; fifth, knowledge and vision becoming ever clearer. In the second part, directly clarifying vows and practices, there are ten doctrinal gates, and the text divides into two: first, extensively displaying their aspects; second, from "Disciples of the Buddha, when the bodhisattva-mahāsattva dedicates those roots of goodness in this way, namely with a mind unbound" below, generally concluding the many gates. The former divides into two: first, clarifying the dedication toward sentient beings and toward bodhi; thereafter, from "Disciples of the Buddha, the bodhisattva-mahāsattva, with an unattached, unbound, liberated mind, dedicates without conceptual discrimination" below, dedication toward the ultimate limit (bhūta-koṭi). The former clarifies the vast, and the latter reveals the profound. Within the vast dedication there are sixty gates, and within the profound there are twenty gates; combining these with the preceding twenty gates of veneration and progressive cultivation, there are a hundred gates in total, revealing that the unimpeded, profound, and vast [nature] of perfect interpenetration is the great dedication. With respect to the sixty gates of the vast [dedication] that extensively display Samantabhadra's sovereign virtuous functions, they broadly divide into two: the initial four gates show it generally, while the rest clarify it specifically. Now, regarding the first: the first three accomplish the three karmas, because the subsequent gates do not go beyond the three karmas; the last one is vigor, because it generally spurs on all the myriad practices. Therein, the unattached, unbound, liberated mind is the dedicating mind, and accomplishing the physical karma of Samantabhadra is precisely what is dedicated toward. The others are all modeled on this. The aforementioned roots of goodness are precisely what is dedicated; therefore, the words "with all roots of goodness" flow downward through the eighty gates. The reason this single dedication does not vow to attain Buddhahood but vows to become Samantabhadra is that Samantabhadra extends both prior to the stages and after the stages; upon attaining the Way, one does not abandon causal practices, exhausting the realm of sentient beings to benefit and gladden sentient beings; thus one vows to become Samantabhadra, combining both dedications. In the specific explanations below, each and every gate subsumes the sovereign virtuous functions of the dharmadhātu—whether noumenon or practice, wisdom or object, personal practice or transforming sentient beings, essence or function, cause or fruit, person or Dharma—each universally subsuming all dharmas; hence they cannot be subordinated into distinct divisions. They are briefly divided into two: the first twenty-three gates reveal Samantabhadra's own-share culmination, namely the Samantabhadra within the stages; the latter thirty-four gates reveal Samantabhadra's superior-progress culmination, namely the Samantabhadra after the stages. The non-obstruction of the two shares is the virtue of Samantabhadra. The former is the perfection of the cause and fulfillment of the fruit; the latter is attaining the Way without abandoning causal practice; hence both sections contain cause and fruit. In the first section, there are three parts: the first four accomplish Samantabhadra's virtue of dhāraṇī; second, twelve vows accomplish Samantabhadra's sovereign powers and functions; third, seven vows vow to accomplish Samantabhadra's practices. However, the virtues of the various gates mostly relate to the three karmas. Here, the initial dhāraṇī also possesses the three karmas: the first is verbal karma dhāraṇī; the second is physical karma seeing the Buddha; the third is mental karma understanding thoroughly. The last one is the time and place of the function of the three karmas; designating the name pertains to time, while distinguishing the function concerns place—the text mutually reveals them. In the second, powers and functions, there are again two: the first nine vows concern the sovereignty of the mutual subsumption and entrance of the one and the many, whose text includes the time, place, and so forth of transforming through the three karmas, which can be understood; the latter three are vast sovereignty, which can be understood. In the third, accomplishing Samantabhadra's practices, there are two parts: the first four vows vow to accomplish spiritual penetrations; second, three vows vow to accomplish the four unimpeded knowledges: the first generally possesses the four unimpeded knowledges; the next two specifically reveal Dharma and meaning—first Dharma, then meaning—which reveals the fulfillment and culmination of the fruit.