大方廣佛華嚴經疏 30.29

30.29

Tenth, the dedication equal to the boundless dharmadhātu. In the prose, first is the practice of the station, and next is the fruit of the station. The first part also has three: first, repeating the name and raising the inquiry; next, explaining broadly according to the inquiry; finally, concluding the name according to the explanation. Now, the first: this means giving rise to great function in accord with the dharmadhātu. However, "equal to" has the meaning of "entering," and therefore in its own part it is called "entering the dharmadhātu." The boundless dharmadhātu is precisely that which is entered. What phenomena are capable of entering? In brief there are four: first, the practice that is dedicated, which is the practice of dharma-dāna, because it bestows in accord with the dharmadhātu; second, the essence of the practice performed, because it is vast and boundless; third, the wisdom capable of dedicating; fourth, the virtue to which it is dedicated. That is to say, with the great wisdom that accords with the dharmadhātu, one dedicates the kuśala-mūla that equal the dharmadhātu toward the great functioning that is identical with the dharmadhātu, accomplishing the essence of the practice of the dharmadhātu. This is the ultimate fulfillment of the station, and thus it takes the name of dharmadhātu, receiving its appellation according to the phenomena. To which dharmadhātu is it equal? This encompasses four meanings: first, equal to the dharmadhātu of noumenon, so the sūtra says: "Just as the dharmadhātu is of one single nature, just as the dharmadhātu is pure by its own nature, so too is the pariṇāmanā of kuśala-mūla"; such passages are not singular. Second, equal to the dharmadhātu of phenomena, as the sūtra says: "Wishing to see boundless Buddhas equal to the dharmadhātu, to tame boundless sentient beings equal to the dharmadhātu, or wishing to give rise to boundless practices equal to the dharmadhātu, or wishing to accomplish boundless virtues equal to the dharmadhātu, or wishing to attain boundless fruits equal to the dharmadhātu"; all these are phenomena that are identical with noumenon. Third, equal to the dharmadhātu of the non-obstruction between noumenon and phenomena, as the sūtra says: "May all sentient beings become dharmabhāṇakas who practice the signless path, and adorn themselves with all wondrous marks, so that marks and signlessness are unobstructed"; all belong to this category. Fourth, equal to the dharmadhātu of the non-obstruction among phenomena, so the sūtra says: "Manifesting all Buddha-lands in a single Buddha-land," and so on. However, these four phenomena are entirely equal to the four kinds of dharmadhātu, fused without duality; thus this which is capable of equaling is precisely that which is equaled, and it is not that there are two things to rely upon; hence above it is said that in entering, there is nothing entered. When the Benye jing merely says that the dharmadhātu has no entering that is equal, it refers precisely to this meaning. Its commentary says: "Awakening to the middle way of signlessness in the paramārtha-satya of all phenomena, because all phenomena shine with a single mark." The foremost middle way is precisely that which is entered; that they all shine with a single mark is precisely that which is capable of entering; these two are non-dual, which is precisely the dharmadhātu, and thus it cannot be designated solely by the dharmadhātu of phenomena. Saying "boundless" also has two meanings: first, having no measure or fraction, which is the dharmadhātu of noumenon; second, having no quantity or number, which is the dharmadhātu of phenomena. The preceding dedication explained giving rise to function based on the essence; this one explains the non-obstruction of essence and function, perfectly consummate and sovereign, taking dharma-dāna and all the associated sovereign, great, skillful virtues of Samantabhadra as the essence of its station.