大方廣佛華嚴經疏 30.7

30.7

Second is the dedication that is detached from marks, which is dedication toward the limit of reality. This is slightly different from the preceding dedications: the previous ones mostly gathered marks back into the nature, with few giving rise to marks based on the nature; this present one mostly reveals the non-obstruction of nature and marks, taking this as the mark of suchness. The introductory phrases above all picked up on the preceding time of following marks; here, it is not necessary to match the preceding to accomplish non-obstruction, so there is no word 'time.' The text is divided into two: first, directly clarifying the dedication; next, from 'for example' onward, extensively analyzing in comparison with suchness. The first part is divided into two: first, practice that conforms to suchness; second, from 'in all buddhadharmas' onward, the benefits of conforming to suchness. In the former part there are also two: first, clarifying in terms of the mind, wherein śamatha and vipaśyanā operate together, clinging neither to existence nor to non-existence; next, from 'although skillfully' onward, specifically clarifying in terms of practice, wherein the provisional and the real are practiced together, not contradicting nature and marks. In the first part there are again two: 1. stilling false graspings, not contradicting essence and function; 2. from 'viewing equally' onward, contemplating and penetrating emptiness and existence, faith and wisdom being mutually complete. In the first part, the first two clauses are the heading. Next, the two clauses from 'his mind' onward explain it: the upper clause is because there is nothing to be grasped; the lower clause is because one is free from the grasper. From 'not abandoning' onward clarifies that it does not contradict: 1. not contradicting the cause; 2. not contradicting the Dharma; 3. not contradicting the fruit. The reason it does not contradict is that one does not cling to non-existence. In the contemplation, it first contemplates true emptiness, and from 'skillfully conforming' onward contemplates its wondrous existence.