大方廣佛華嚴經疏 30.6

30.6

Second is the dedication upon encountering objects, largely identical to the formulation of vows in response to objects in the 'Pure Practice' chapter. Within this there are five parts: 1. listing the objects seen; 2. from 'seeing these things' onward, cultivating virtues upon viewing objects, meaning the increase of compassion and wisdom; 3. from 'by means of the Buddha's roots of goodness' onward, generally explaining dedication, which is also the virtue of dedication; 4. from 'the bodhisattva at that time' onward, specifically explaining dedication; 5. from 'sons of the Buddha' onward, dedication bringing about benefits. The first three may be known. In the fourth, the opening clause is a general heading, indicating that specific [vows] will be expounded. Above, in initiating practice, it stated that one makes expedient dedications by means of all roots of goodness, but it was not yet known what the marks of such dedication are; hence it says 'at that time one dedicates in this way.' Next, from 'namely' onward, it specifically reveals this, elaborating the words 'in this way.' That all thirty-one vows say 'causing them to attain what is lovable and delightful' is because, having seen lovable and delightful objects, one gives rise to lovable and delightful goodness, and thus vows to accomplish lovable and delightful virtues. In interpreting these vows, there are two overall meanings: first, horizontally confronting the objects above to generate vows of corresponding outflow; second, vertically correlating them with stages to reveal the comprehensive vows. By 'comprehensive,' it means that upon seeing any single object, one gives rise to many vows, because they encompass cause and effect. As for 'horizontally confronting': the first ten vows correspond to the lands above. 1. If seeing a land, one should vow that sentient beings see the land of dharmatā; 2. the requisites of offering for lands; 3. universally enjoying and applying transformed pure lands; the rest are all matters within lands, which can be understood by meaning. That ten vows are made in response to this single object is to use one to exemplify all—each should have many, but not wishing to multiply words, what follows gradually becomes succinct. Next, the three vows from 'attaining fearlessness' onward correspond to the parks and groves above: the grove of uncontaminated dharmas is because of having no fear, and dhāraṇīs and samādhis serve as park-gardens. The next single vow corresponds to the grasses and trees above: skillfully observing the five vehicles, because of the differential wisdom regarding the three kinds of grass and two kinds of trees. The next three correspond to flowers: dharmas such as spiritual powers blooming like flowers, and expounding amidst the assembly are all the blooming of flowers. The single type of fruit is kept to be clarified later. From 'generating great compassion' onward, one vow corresponds to one object: namely, great compassion perfuming the mind corresponds to the superior incense above; causing the faculties to be gladdened is like those superior garments. Being born into the Tathāgata's household and obtaining a portion of rare jewels, taking taming conduct as the wealth of the noble ones, and taking unobstructed eloquence as ornamental accoutrements. A delightful world is like a village; awakening to and entering multiple gates is equal to those cities; being unobstructed and without foundation is like those hamlets. Being ultimately non-dual is like a kingdom not having two kings. Only by realizing the limit of detachment from desire does one attain mastery; the dharma devoid of conceptual proliferation is freedom from clamor and disturbance. The final three clauses correspond to the previous fruits. Second, as for vertically correlating them with stages, the text is divided into two: the former reveals the perfection of the cause, and the latter three [reveal] the fulfillment of the fruit. In the former, there are three parts: first, the first seven [vows] cause those who have not yet entered the Dharma to enter it, which corresponds to before the stages. 1. Initially generating the mind and seeing the noumenon identically with the Buddha; 2. practicing dharma offerings—these two are the ten faiths. 3. Being born before all Buddhas; 4. the mind of understanding seeing the Dharma—these two are the ten abodes. 5. Practicing as expounded—this is the ten practices. 6. Sharing the view of good spiritual friends; 7. encountering objects without opposition—these two are the ten dedications. Second, the seventeen vows from 'realizing' onward cause those who have already entered the Dharma to enter the stages. The first three pertain to the first stage: 1. realizing the noumenon of suchness; 2. obtaining the light of teaching; 3. perfecting the practice of giving. The next one is the second stage: in practice, one does not worry about accidental transgressions, hence being fearless; gentle words predominate, hence being able to expound the Dharma. The next two are practices of the third stage: cultivating all dhyānas and seeking wide learning. Next there are three vows, corresponding successively to three stages: namely, Blazing Wisdom contemplating the aids to awakening, Difficult to Conquer possessing spiritual powers, and Manifestation possessing profound prajñā. Next, the two vows from 'expedient means' onward are practices of the seventh stage: expedient means being predominant, although one skillfully cultivates emptiness and signlessness, out of loving-kindness and compassion one does not abandon sentient beings, hence called 'equal great compassion.' The next two are practices of the eighth stage: namely, all Buddhas urging one to arouse the great mind of benefiting others, constantly rejoicing because it manifests without interruption, and truly being born into the family because of attaining the patience of non-arising. The next two are practices of the ninth stage: skillfully knowing the dense forests [of minds] and thus being able to tame them, and skillfully expounding the Dharma with the four unobstructed eloquences. The next two are practices of the tenth stage: attaining wisdom that enters kalpas, and entering atom-sized worlds to widely benefit and bring joy, being able to receive the great Dharma rain of the Tathāgatas. Third, there are four vows: those who have already entered the stages accomplish the station of Samantabhadra. 1. In all objects, attaining unobstructed sight, awakening to the source of dharmas as being without root; 2. attaining non-dual abiding, by severing the two obstacles; 3. abiding in the true limit of reality, being equal to the Tathāgatas; 4. attaining the patience of quiescence, being free from conceptual proliferation. In the second part, the three vows clarifying the fulfillment of the fruit are none other than the three virtues; also, the initial vajra-like wisdom serves as the ability to sever, and next, detachment from the two hindrances serves as what is severed—these two constitute the path of uninterruptedness; the latter one is the path of liberation, realizing and accomplishing the appearance [of the Tathāgata], with wisdom pervading the dharmadhātu. By applying the preceding two explanations, the textual meaning has grounds and the sequence is without error; this is the skillful discourse of Vajradhvaja, not the groundless invention of an expositor. In the fifth part, dedication bringing about benefits, it first clarifies the time of attainment; next, from 'attaining wisdom' onward, it specifically displays ten clauses, subsumed into five pairs. 1. Using cause to evoke conditions: because wisdom is inwardly luminous, one is outwardly embraced by friends. 2. Using conditions to evoke cause: outwardly receiving the illumination of wisdom, one inwardly extinguishes foolish darkness; this is the benefit of eliminating obstacles. 3. Due to diligent practice, entering the karmic activity of the three wisdoms; this clarifies the benefit of study. 4. Through the higher learning of realizing wisdom, one's own goodness universally suffuses; this is the benefit of realized entry. 5. Exhausting the source of wholesome blessings, entering the ocean of real wisdom; this is the benefit of perfecting the two adornments, which is the basis for directing toward the limit of reality, because wisdom penetrates it to the utmost.