華嚴經 品二十五 十迴向品 · 序·三昧·加·起·本分Avataṃsaka Sūtra · The Ten Dedications · Prologue: Samādhi, Sustaining, Rising, and the Main Portion

The gateway of the whole chapter, a mere eight hundred and twenty-six graphs, and yet the bones of the chapter are already set up. The bodhisattva Vajra Banner, sustained by the Buddha's spiritual power, enters the 「菩薩智光三昧」 tr. “samādhi of the bodhisattva's light of wisdom” ; in each of the ten directions, beyond worlds as many as the dust-motes of a hundred thousand buddha-lands, there are buddhas as many as the dust-motes of a hundred thousand buddha-lands sharing the one title Vajra Banner, who appear before him and praise him, bring forth five causes of the sustaining, follow with twenty-two clauses making clear what the sustaining is for, follow again with ten clauses of the sustaining by speech that exhort him to speak and ten clauses of the sustaining by mind that give him dharmas, and end with the sustaining by body, the stroking of the crown; Vajra Banner thereupon rises from concentration, addresses the bodhisattvas, marks out the great vow in general, raises the question himself and answers it himself, lists the names of the ten dedications, and closes by citing the buddhas of the three times as attestation. The crucial points of this passage are three: first, the sustaining of this assembly alone is furnished with five powers — Chengguan attaches to it 「十住無聽者，善根。十行缺說者，自力。此則具二」 tr. “The ten abodes had no hearers, their roots of goodness. The ten practices lacked the speaker, his own power. This one is furnished with both.” 〔T35n1735 0695b05〕 ; second, the sequence of the three sustainings by the three karmas is complete — the karma of speech increases his eloquence · the karma of mind increases his wisdom · the karma of body increases his awesome power 〔0695c11〕; third, the ten names listed in the main portion and the names in the raising clauses of the expounding portion differ in form at four places — the third stands as 「等一切諸佛迴向」 tr. “the dedication equal to all the buddhas” · the sixth as 「入一切平等善根迴向」 tr. “the dedication of entering all equal roots of goodness” · the ninth as 「無縛無著解脫迴向」 tr. “the dedication of liberation without bondage and without attachment” · the tenth as 「入法界無量迴向」 tr. “the measureless dedication of entering the Dharma realm” , all of them graph for graph after the base text and not made uniform. The scriptural text itself does not bring forth the names ‘the station of the ten dedications’, ‘the three worthy stages’, or ‘the ten portions of the text’; all of these are Chengguan's outline.

I. Doctrinal Outline and Placement

The four gates of the general explanation of the chapter (Chengguan) — the reason for its coming · the explanation of the name · the tenet and aim · the explanation of the text; the four gates run in order, verbatim, as follows.

The reason for its coming:

「初來意者，當會序分已彰，正宗宜顯故。又已總示所依佛智，次別顯能依行位，故次來也。」 tr. “As for the first, the reason for its coming: the prologue portion of this assembly having already been set forth, the proper doctrine ought now to be displayed. Moreover, the wisdom of the Buddha that is relied upon having already been shown in general, the practices and stations that rely upon it are next displayed in particular — therefore it comes next.” 〔T35n1735 0694c06〕

The explanation of the name:

「二釋名者，迴者轉也，向者趣也，轉自萬行趣向三處，故名迴向。迴向不同有其十種，然十之別名，本分當釋。」 tr. “Second, the explanation of the name: to dedicate is to turn, to direct is to tend toward; one turns one's own ten thousand practices and makes them tend toward three places, and therefore it is named dedication. Dedications are not of one kind but have ten sorts; the particular names of the ten, however, are to be explained in the main portion.” 〔T35n1735 0694c08〕

The tenet and aim:

「三宗趣者，以無邊行海順無盡大願為宗，成就普賢法界德用為趣。」 tr. “Third, the tenet and aim: it takes the boundless ocean of practices according with the inexhaustible great vow as its tenet, and the accomplishing of the virtue and function of Samantabhadra's Dharma realm as its aim.” 〔T35n1735 0695a12〕

The explanation of the text, in ten portions:

「四釋文者，文有十分，一三昧分、二加分、三起分、四本分、五說分、六瑞應分、七結通分、八證成分、九偈讚勸修分、十校量功德分。」 tr. “Fourth, the explanation of the text: the text has ten portions — first the samādhi portion, second the sustaining portion, third the rising portion, fourth the main portion, fifth the expounding portion, sixth the portion of auspicious responses, seventh the portion of the concluding extension, eighth the portion of attestation, ninth the portion of the verses of praise and exhortation to cultivate, tenth the portion of the comparative measure of merit.” 〔T35n1735 0695a13〕

The three places and the ten senses (Chengguan, within the gate of the explanation of the name) — what dedication is directed toward does not go beyond three places, and the three opened out become ten senses:

「隨境所向，義有眾多，以義通收不出三處，謂眾生、菩提及以實際，上二皆隨相，實際即離相。」 tr. “According to the object toward which it is directed the senses are many, but gathered together in sense they do not go beyond three places, namely sentient beings, awakening, and the true limit; the first two accord with characteristics, while the true limit is precisely free of characteristics.” 〔T35n1735 0694c10〕

The three opened into ten, each of the ten senses attached to scriptural text as its warrant (all that Chengguan adduces is text of the expounding portion of this chapter, and for this passage is an anticipation): first, turning from oneself and directing it toward others 〔0694c13〕 · second, turning from the few and directing it toward the many 〔0694c15〕 · third, turning from one's own causal practice and directing it toward the causal practice of others 〔0694c17〕 · fourth, turning from cause and directing it toward fruit (which is again two: directing it toward one's own fruit · directing it toward the fruit of others) 〔0694c21〕 · fifth, turning from the inferior and directing it toward the superior 〔0694c25〕 · sixth, turning from inference and directing it toward realization 〔0694c26〕 · seventh, turning from phenomena and directing it toward principle 〔0694c27〕 · eighth, turning from differentiated practice and directing it toward perfectly fused practice 〔0695a01〕 · ninth, turning from the worldly and directing it toward what goes beyond the world 〔0695a02〕 · tenth, turning from practice that accords with principle and phenomena and directing it toward the phenomena that principle brings about 〔0695a06〕. The ten senses gathered back into the three places:

「前十義中，初三皆迴向眾生、次三皆迴向菩提、次二迴向實際、後二義通於果及與實際。」 tr. “Among the ten senses above, the first three all dedicate toward sentient beings, the next three all dedicate toward awakening, the next two dedicate toward the true limit, and the last two senses run through both fruit and the true limit.” 〔T35n1735 0695a07〕

The six-fold explanation of the chapter title Chengguan attaches to the two designations, the general and the particular:

「若依總云十迴向，即帶數釋。若準梵本、晉經，皆云金剛幢菩薩十迴向品，則人法雙舉。或人之法、法之人，人有法，通二釋也。」 tr. “If one follows the general and says ‘the ten dedications,’ it is then an explanation that carries a number. If one takes the Sanskrit text and the Jin scripture, which both say ‘The Bodhisattva Vajra Banner's Ten Dedications,’ then person and dharma are raised together. Or it is the dharma of a person, the person of a dharma, or a person who has a dharma — it runs through the two explanations.” 〔T35n1735 0695a09〕

The outline of the four portions of this passage (Chengguan, portion by portion) —

• The samādhi portion 〔T35n1735 0695a16〕: 「初中，金剛幢入者，是眾首故，表歸向高出等義故，不異名說。承佛神力，彰入定緣。」 tr. “In the first, that Vajra Banner is the one who enters is because he is the chief of the assembly, and because it betokens the senses of turning toward and going home, of standing out high, and the like; the name is spoken with no difference. ‘Sustained by the Buddha's spiritual power’ sets forth the condition of the entering into concentration.” 〔0695a16〕
• The sustaining portion 〔0695a24〕, opened into three: 「第二「入是」下加分，有三：一總顯能加、二辨加所為、三正顯加相。」 tr. “Second, the sustaining portion, from ‘having entered this’ onward, has three: first, the general display of what does the sustaining; second, the distinguishing of what the sustaining is for; third, the proper display of the aspect of the sustaining.” 〔0695a24〕
  • The general display of what does the sustaining, opened into two and then into five: 「今初，有二：一明佛現、二明讚善。今初，有五：一標所因，謂入是三昧已，故十住中云以三昧力；二「十方」下佛來近遠、三「有十」下佛數多少，上二顯位過行，故云十萬；四「皆同」下顯佛名同；五「而現」下正明佛至。」 tr. “Now the first has two: first, making clear that the buddhas appear; second, making clear the praising of his excellence. Now the first of these has five: first, marking out the cause, namely ‘having entered this samādhi’ — and therefore in the ten abodes it says ‘by the power of the samādhi’; second, from ‘the ten directions’ onward, the nearness or distance from which the buddhas come; third, from ‘there were’ onward, the number of the buddhas, these two displaying that the station surpasses the practices, and therefore it says a hundred thousand; fourth, from ‘all of one and the same’ onward, the display that the names of the buddhas are the same; fifth, from ‘and they appeared’ onward, the proper making clear that the buddhas arrive.” 〔0695a26〕
  • The praising of his excellence, opened into three: 「二「咸稱讚」下明佛讚善。於中，初標稱善、次別歎得定、後顯得定所因。」 tr. “Second, from ‘with one voice they praised him’ onward, making clear the buddhas' praising of his excellence. Within it: first the marking of the calling him excellent, next the particular extolling of his gaining the concentration, last the display of the cause of his gaining it.” 〔0695b02〕
  • The distinguishing of what the sustaining is for, in twenty-two clauses: 「第二「為令」下辨加所為，有二十二句，分二：前二十一別明所為、後一結為所屬。前中，初十標所成、後十一明所作。」 tr. “Second, from ‘in order that’ onward, the distinguishing of what the sustaining is for, which has twenty-two clauses, divided into two: the first twenty-one make clear in particular what it is for, and the last one concludes what they belong to. Within the former, the first ten mark out what is accomplished and the latter eleven make clear what is done.” 〔0695b12〕
  • The proper display of the aspect of the sustaining, by three karmas: 「第三「佛子」下正顯加相。於中三：初語業勸說以增辯、二意業冥加以益智、三身業摩頂以增威。」 tr. “Third, from ‘Son of the Buddha’ onward, the proper display of the aspect of the sustaining. Within it there are three: first, the karma of speech, exhorting him to speak so as to increase his eloquence; second, the karma of mind, sustaining him unseen so as to increase his wisdom; third, the karma of body, stroking the crown so as to increase his awesome power.” 〔0695c10〕
• The rising portion 〔0696a16〕: the commentary sets up no separate outline opening it out, but passes over it together at the end of the clause on the sustaining by body — 「「及爾時」下身加，并第三金剛幢下起分，並如前後說。」 tr. “From ‘and at that time’ onward is the sustaining by body, and along with it the third, the rising portion from ‘Vajra Banner’ onward: in every case as spoken of before and after.” 〔0696a16〕
• The main portion 〔0696a17〕, opened into two: 「第四「告諸菩薩」下本分中分二：先總顯體相；後「佛子菩薩摩訶薩迴向有幾」下別示名相。」 tr. “Fourth, within the main portion, from ‘said to the bodhisattvas’ onward, it divides into two: first, the general display of the substance and the characteristic; afterward, from ‘Son of the Buddha, how many kinds are there of the dedications of a bodhisattva-mahāsattva’ onward, the particular showing of the names and their characteristics.” 〔0696a18〕 The particular showing of the names and their characteristics is again opened into four: 「第二別示名相，文分四別：一舉名徵數；二「佛子」下標數顯勝，諸佛共說故；三「何等」下徵數列名；四「佛子是為」下結數引證。」 tr. “Second, the particular showing of the names and their characteristics: the text divides into four — first, raising the name and asking after the number; second, from ‘Son of the Buddha’ onward, marking out the number and displaying its excellence, since it is what the buddhas expound together; third, from ‘which are’ onward, asking after the number and listing the names; fourth, from ‘Son of the Buddha, these are’ onward, concluding the number and citing attestation.” 〔0696b15–b17〕 And he opens in advance the five gates of the meaning of the ten dedications: 「十迴向義，略以五門分別：一釋名、二義相、三體性、四定位、五行法差別。」 tr. “The meaning of the ten dedications is distinguished, in brief, by five gates: first the explanation of the name, second the characteristic of the meaning, third the substantial nature, fourth the determining of the station, fifth the differences in the practice of the dharma.” 〔0696b18〕

The explanation of the text in six portions in the Tanxuan ji (Fazang) —

「四釋文中有六分：一三昧分、二加分、三起分、四本分、五說分、六證成分。以隨行別頌，故無偈頌分，同下地品。」 tr. “Fourth, within the explanation of the text there are six portions: first the samādhi portion, second the sustaining portion, third the rising portion, fourth the main portion, fifth the expounding portion, sixth the portion of attestation. Because the verses are set apart according to the practices, there is no portion of verses, which is the same case as in the chapter of the grounds below.” 〔T35n1733 0242a04〕

II. Terminology

III. Similes and Rhetoric

This passage is a text of narration and of the marking out of names, and the scriptural text itself sets up no similes; the similes are all within the commentators' explanations of the text, and what they are is recorded as follows.

(1) The simile of the concentration of gaining brightness and of the concentration of the light of the Great Vehicle (Chengguan, on the three senses of light in his explanation of 「智光」 tr. “the light of wisdom”) —

• The basis of the simile: the concentrations of the stage of preparatory practice, such as the concentration of gaining brightness, and the concentration of the light of the Great Vehicle.
• The subject of the simile: the 「光」 tr. “light” of the samādhi of the light of wisdom.
• The sense displayed: 「光有三義：一是證智前相，如明得定等，此約寄位在賢終故；二光即根本智用，對治無明故，如大乘光明定等；三光即後得，了所緣故。」 tr. “Light has three senses: first, it is the aspect that comes before realizing wisdom, as with the concentration of gaining brightness and the rest, and this is with respect to the station lodged at the end of the worthy stages; second, light is the function of fundamental wisdom, because it counteracts ignorance, as with the concentration of the light of the Great Vehicle and the rest; third, light is subsequently attained wisdom, because it makes out what is taken as object.” 〔T35n1735 0695a20〕

(2) The simile of the lamp-light crystal pearl (Fazang, on the fourth sense in his explanation of 「明智」 tr. “bright wisdom”) —

• The basis of the simile: a lamp-light crystal pearl illumining ten buddha-worlds.
• The subject of the simile: the perfect wisdom of Samantabhadra in the concentration of sovereign wisdom.
• The sense displayed: 「四約自在智定，謂普賢圓智朗照法界故名明智，如錠光頗梨珠照十佛世界等。」 tr. “Fourth, with respect to the concentration of sovereign wisdom: the perfect wisdom of Samantabhadra shines bright upon the Dharma realm, and therefore it is named bright wisdom, like a lamp-light crystal pearl illumining ten buddha-worlds and the rest.” 〔T35n1733 0242a16〕 And he concludes 「此中智是體、明是用。」 tr. “In this, wisdom is the substance and brightness is the function.” 〔0242a17〕

(3) The simile of compounding the many kinds of incense (Li Tongxuan, explaining the meaning of dedication) —

• The basis of the simile: taking the many kinds of incense and compounding them into one pellet, each aiding the others so as to make a fragrance that perfumes everywhere.
• The subject of the simile: the Dharma-gate of the ten dedications.
• The sense displayed: 「明此十迴向法門如合和香法，以將諸眾香合為一丸，互相資益以成遍熏。」 tr. “It makes clear that this Dharma-gate of the ten dedications is like the method of compounding incense: it takes the many kinds of incense and compounds them into one pellet, each aiding the others so as to make a fragrance that perfumes everywhere.” 〔T36n1739 0856c23〕 The incenses compounded are, verbatim, 「戒定慧解脫解脫知見五分法身之香」 tr. “the incense of the fivefold dharma-body — precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation” and 「大慈大悲諸波羅蜜、四攝、四無量、涅槃生死諸塵勞門」 tr. “great kindness and great compassion, the perfections, the four means of gathering, the four measureless minds, and the gates of nirvāṇa, of birth-and-death, and of all the toils of the dusts”, which 「共成一箇法界之真香，皆從大願為首」 tr. “together make one true incense of the Dharma realm, all of them taking the great vow as their head” 〔0856c27〕.

(4) The simile of the blue lotus (Li Tongxuan, explaining the name of the good friend of this station) —

• The basis of the simile: the blue lotus is first in color and fragrance among the flowers of every color.
• The subject of the simile: the station of the ten dedications.
• The sense displayed: 「青蓮華者，明諸色華之中，此華色香第一，以表五位行門，此十迴向法門第一。」 tr. “As for the blue lotus: it makes clear that among the flowers of every color this flower is first in color and fragrance, so as to betoken that among the gates of practice of the five stations this Dharma-gate of the ten dedications is first.” 〔T36n1739 0857a02〕 And explaining the sense of being undefiled he says 「表此位行不染垢淨、生死涅槃也」 tr. “it betokens that the practice of this station is undefiled by the impure or the pure, by birth-and-death or by nirvāṇa” 〔0856c29〕.

(5) Rhetoric · the parallelism of the twenty-two clauses ‘… because of that’ — from 「為令諸菩薩得清淨無畏故」 tr. “in order that the bodhisattvas may gain purity and be without fear” 〔T10n0279 0124b04〕 to 「護持一切如來種性故」 tr. “in order that they may guard and uphold the lineage-nature of all tathāgatas” 〔0124b13〕, twenty-one clauses run on, each closing with the graph meaning ‘because of that’, and at the end one clause, 「所謂：演說諸菩薩十迴向」 tr. “that is to say: expounding the ten dedications of the bodhisattvas” 〔0124b14〕, concludes what they belong to, making twenty-two clauses. Chengguan's outline of it, verbatim, is 「有二十二句，分二：前二十一別明所為、後一結為所屬」 tr. “there are twenty-two clauses, divided into two: the first twenty-one make clear in particular what it is for, and the last one concludes what they belong to” 〔T35n1735 0695b12〕.

(6) Rhetoric · the parallelism of the ten clauses that begin with 「與」 tr. “gave” — the section of the sustaining by mind runs from 「與金剛幢菩薩無量智慧」 tr. “gave the bodhisattva Vajra Banner measureless wisdom” 〔T10n0279 0124b19〕 to 「與一切處說一切法無斷辯」 tr. “gave him the eloquence that expounds all dharmas in all places without being cut off” 〔0124b24〕, ten clauses running on, each beginning with 「與」 tr. “gave”, each clause conferring a dharma without naming the one who receives it; and Chengguan's outline is 「前中十句，初總、餘別」 tr. “of the ten clauses in the former part, the first is the general and the rest are particular” 〔T35n1735 0696a02〕.

(7) Rhetoric · the gathering up into the three times of 「已說、當說、今說」 tr. “have spoken, will speak, now speak” 〔T10n0279 0124c09〕 — the last sentence of this passage concludes with the speaking of the buddhas of the three times, answering from afar to the earlier 「三世諸佛咸共演說」 tr. “the buddhas of the three times all together expound them” 〔0124c02〕, so that both head and tail of the passage take the buddhas of the three times as attestation.

IV. Collation with Parallel Translations

The Chinese witnesses collated for the principal sentences of this passage: Śikṣānanda, T279 (the base text · the eighty-fascicle Avataṃsaka, chapter 25) · Buddhabhadra, T278 (the Jin-dynasty translation in sixty fascicles · “The Bodhisattva Vajra Banner's Ten Dedications,” chapter 21). Both texts are recorded in full without adjudication. This chapter has no corresponding place in the forty-fascicle Avataṃsaka (T293 has only chapter 39).

Passage One · The Chapter Title

What the variance attaches to: the sixty-fascicle chapter title crowns it with the name of the one who expounds, 「金剛幢菩薩」 tr. “the bodhisattva Vajra Banner”, while the eighty-fascicle text says simply 「十迴向品」 tr. “The Ten Dedications”. Chengguan, in the gate of the explanation of the name, notes this variance, saying 「若準梵本、晉經，皆云金剛幢菩薩十迴向品，則人法雙舉」 tr. “if one takes the Sanskrit text and the Jin scripture, which both say ‘The Bodhisattva Vajra Banner's Ten Dedications,’ then person and dharma are raised together” 〔T35n1735 0695a10〕. The text Fazang commented on is precisely the one titled “The Bodhisattva Vajra Banner's Dedications,” chapter 21 〔T35n1733 0241c23〕.

Passage Two · The Opening Sentence of the Entering into Concentration, and the Name of the Samādhi

What the variance attaches to: (a) The name of the samādhi — the eighty-fascicle text has 「菩薩智光三昧」 tr. “the samādhi of the bodhisattva's light of wisdom” · the sixty-fascicle text has 「菩薩明智三昧」 tr. “the samādhi of the bodhisattva's bright wisdom”. (b) The wording of the entering into concentration — the eighty-fascicle text has ‘entered the … samādhi’ · the sixty-fascicle text adds the two graphs 「正受」 tr. “right reception”, and does likewise at the coming out of concentration. (c) In both texts the condition of the entering into concentration is alike 「承佛神力」 tr. “sustained by the Buddha's spiritual power”.

Passage Three · The Buddhas of the Ten Directions Appear Before Him

What the variance attaches to: (a) The number — the eighty-fascicle text has 「十萬」 tr. “a hundred thousand”, the sixty-fascicle text has 「百萬」 tr. “a million”, and the two differ at both places, the number of worlds passed beyond and the number of buddhas. (b) The wording of the seeing of the buddhas — the eighty-fascicle text has 「而現其前」 tr. “and they appeared before him” (the buddhas come to the person), the sixty-fascicle text has 「各見」 tr. “he saw in each” (the person sees the buddhas). (c) The words of address — the eighty-fascicle text has 「咸稱讚言」 tr. “with one voice they praised him, saying”, the sixty-fascicle text has 「告金剛幢菩薩言」 tr. “said to the bodhisattva Vajra Banner”.

Passage Four · The Praising, and the Five Powers That Cause the Sustaining

What the variance attaches to: (a) The form of address — the eighty-fascicle text has 「善男子」 tr. “good man” in both places, while the sixty-fascicle text has 「佛子」 tr. “son of the Buddha” in the first and 「善男子」 tr. “good man” in the second. (b) The name of the teaching lord — the eighty-fascicle text has 「毘盧遮那如來」 tr. “the Tathāgata Vairocana” · the sixty-fascicle text has 「盧舍那佛」 tr. “the Buddha Rocana”. (c) In the listing of the five powers, both texts are furnished with all five — the spiritual power of the companion buddhas · the former vow of the host buddha · the present awesome power of the host buddha · the purity of the speaker's wisdom · the roots of goodness of the hearers — only that the sixty-fascicle text breaks them clause by clause with 「故」 tr. “because of that”, while the eighty-fascicle text runs them together with 「亦是」 tr. “it is also” and 「及由」 tr. “and by reason of”. Chengguan's outline of the five causes runs, verbatim, 「一伴佛神力、二主佛宿願、三主佛現威、四說者智淨、五聽者善根」 tr. “first, the spiritual power of the companion buddhas; second, the former vow of the host buddha; third, the present awesome power of the host buddha; fourth, the purity of the speaker's wisdom; fifth, the roots of goodness of the hearers” 〔T35n1735 0695b03〕.

Passage Five · The Head and the Tail of What the Sustaining Is For (the twenty-two clauses)

What the variance attaches to: (a) The word that opens the string — the eighty-fascicle text has 「為令」 tr. “in order that”, the sixty-fascicle text has 「欲令」 tr. “wishing to cause”. (b) The second clause — the eighty-fascicle text has 「具無礙辯才故」 tr. “because they are furnished with eloquence that has no obstruction” · the sixty-fascicle text has 「得無礙不斷辯故」 tr. “because they gain eloquence unobstructed and unbroken”. (c) The one clause that concludes what they belong to — the eighty-fascicle text has 「所謂：演說諸菩薩十迴向」 tr. “that is to say: expounding the ten dedications of the bodhisattvas” 〔T10n0279 0124b14〕, while the sixty-fascicle text has no corresponding concluding clause at this place and goes straight on to 「善男子！汝當承佛神力，演說此法」 tr. “Good man! You should, sustained by the Buddha's spiritual power, expound this Dharma” 〔T09n0278 0488b09〕; the sixty-fascicle text separately brings forth, earlier among the clauses of what it is for, the clause 「具足演說十迴向故」 tr. “because they fully expound the ten dedications” 〔0488b05〕, differing in its place in the sequence. (d) The twentieth clause — the eighty-fascicle text has 「修一切佛平等善根故」 tr. “because they cultivate the equal roots of goodness of all buddhas” · the sixty-fascicle text has 「修一切佛同善根故」 tr. “because they cultivate the same roots of goodness as all buddhas”. (e) The twenty-first clause — the eighty-fascicle text has 「護持一切如來種性故」 tr. “because they guard and uphold the lineage-nature of all tathāgatas” · the sixty-fascicle text has 「護持一切如來性故」 tr. “because they guard and uphold the nature of all tathāgatas”.

Passage Six · The Sustaining by Speech

What the variance attaches to: (a) The vocative — the eighty-fascicle text has 「佛子」 tr. “son of the Buddha” · the sixty-fascicle text has 「善男子」 tr. “good man”. (b) The eighty-fascicle text has the one clause 「得佛護念故」 tr. “because you gain the guarding mindfulness of the Buddha”, which the sixty-fascicle text lacks; Chengguan takes precisely this clause as the general and determines it as the power of another and the power of the fruit 〔T35n1735 0695c14〕, so that the sixty-fascicle text, lacking it, has eight clauses and no general one. (c) The fifth clause — the eighty-fascicle text has 「入無障礙佛法故」 tr. “because you enter the Buddha-dharma that has no obstruction” · the sixty-fascicle text has 「入諸佛不滅度法故」 tr. “because you enter the dharma of all buddhas that does not pass into extinction”. (d) The seventh clause — the eighty-fascicle text has 「集無過失淨法故」 tr. “because you gather together the pure dharmas that are without fault” · the sixty-fascicle text has 「積集白淨離惡法故」 tr. “because you gather and accumulate the dharmas that are pure and white and free of evil”. (e) The last two clauses of the sixty-fascicle text both carry the graph 「住」 tr. “abide”, giving 「住廣智慧境界住故」 tr. “because you abide in abiding upon the realm of vast wisdom” and 「住無障礙法光明住故」 tr. “because you abide in abiding upon the light of the Dharma that has no obstruction”.

Passage Seven · The Ten Dharmas of the Sustaining by Mind

What the variance attaches to: (a) The number of clauses — the eighty-fascicle text has ten clauses, the sixty-fascicle text nine: the sixty-fascicle text joins the eighty-fascicle text's second, 「無留礙辯」 tr. “eloquence that neither lingers nor is obstructed”, and third, 「分別句義善方便」 tr. “the skillful means that distinguishes the phrases and their meaning”, into a single clause, 「與善方便分別句身無留礙辯」 tr. “gave him the skillful means that distinguishes the body of the phrases, an eloquence that neither lingers nor is obstructed”. (b) The fifth — the eighty-fascicle text has 「與如來平等身」 tr. “gave him the equal body of a tathāgata” · the sixty-fascicle text has 「與一切如來所共之身」 tr. “gave him the body shared in common by all tathāgatas”. (c) The sixth — the eighty-fascicle text has 「與無量差別淨音聲」 tr. “gave him pure sounds of voice differentiated without measure” · the sixty-fascicle text has 「與無量微妙音聲」 tr. “gave him measureless subtle and wondrous sounds of voice”. (d) The eighth — the eighty-fascicle text has 「與不可沮壞一切善根迴向智」 tr. “gave him the knowledge of the dedication of all roots of goodness that cannot be marred or destroyed” · the sixty-fascicle text has 「與等心迴向善根智慧」 tr. “gave him the knowledge of the roots of goodness dedicated with an equal mind”. (e) The question and its settling — the eighty-fascicle text has 「入此三昧善根力故」 tr. “because of the power of the roots of goodness by which he entered this samādhi” · the sixty-fascicle text has 「彼三昧善根力故」 tr. “because of the power of the roots of goodness of that samādhi”.

Passage Eight · The Stroking of the Crown, the Rising Portion, and the General Statement of the Great Vow

What the variance attaches to: (a) The wording of the stroking of the crown — the eighty-fascicle text has 「各以右手摩」 tr. “each with the right hand stroked” · the sixty-fascicle text has 「各申右手，摩」 tr. “each stretched forth the right hand, and stroked”. (b) The eighty-fascicle text has the clause 「大願充滿法界」 tr. “the great vow fills the Dharma realm”, while the sixty-fascicle text has no 「充滿法界」 tr. “fills the Dharma realm”; Chengguan takes precisely the text from 「充滿」 tr. “fills” onward as the outline segment displaying the characteristic of what is hard to conceive 〔T35n1735 0696a21〕. (c) The sixty-fascicle text has the additional clause 「菩薩摩訶薩立此願已」 tr. “a bodhisattva-mahāsattva, having set up this vow” 〔T09n0278 0488b23〕, making clear that the vow is set up first and the learning and cultivating come after. (d) The wording of the three times — the eighty-fascicle text has 「去、來、現在一切佛迴向」 tr. “the dedications of all the buddhas past, future, and present” · the sixty-fascicle text has 「三世諸佛迴向」 tr. “the dedications of the buddhas of the three times”.

Passage Nine · The Raising of the Question, and the Concluding of the Number with Attestation Cited

What the variance attaches to: (a) The raising clause — the eighty-fascicle text has 「迴向有幾種」 tr. “how many kinds are there of the dedications” (asking after the number), the sixty-fascicle text has 「何等為菩薩摩訶薩迴向」 tr. “what are the dedications of a bodhisattva-mahāsattva” (asking after the substance); and the eighty-fascicle text further adds a vocative 「佛子」 tr. “son of the Buddha” at the head of the clause that marks out the number. (b) The wording of the three times — the eighty-fascicle text has 「三世諸佛咸共演說」 tr. “the buddhas of the three times all together expound them” · the sixty-fascicle text has 「去、來、今佛，悉共演說」 tr. “the buddhas past, future, and present all together expound them”. (c) The closing sentence — the eighty-fascicle text opens it out into 「已說、當說、今說」 tr. “have spoken, will speak, now speak”, the three sayings of the three times, while the sixty-fascicle text, within the bounds of this passage, has 「三世諸佛所」 tr. “which the buddhas of the three times”, the sentence not being complete (the next line falls within the passage corresponding to v01).

Passage Ten · The Names of the Ten Dedications (the listing of names in the main portion)

What the variance attaches to: (a) The sixth — the eighty-fascicle text has 「入一切平等善根」 tr. “entering all equal roots of goodness” · the sixty-fascicle text has 「隨順平等善根」 tr. “according with equal roots of goodness”. (b) The seventh — the eighty-fascicle text has 「等隨順一切眾生」 tr. “according equally with all sentient beings” · the sixty-fascicle text has 「隨順等觀一切眾生」 tr. “according with and contemplating equally all sentient beings”. (c) The eighth — the eighty-fascicle text has 「真如相」 tr. “the mark of suchness” · the sixty-fascicle text has 「如相」 tr. “the mark of the such”. (d) The third and the tenth — the eighty-fascicle text has one graph more in each, 「等一切諸佛」 tr. “equal to all the buddhas” and 「入法界無量」 tr. “entering the Dharma realm without measure”, while the sixty-fascicle text has 「等一切佛」 tr. “equal to all buddhas” and 「法界無量」 tr. “the Dharma realm without measure”. (e) The first, the second, the fourth, the fifth, and the ninth are the same in both texts. Both texts are recorded together without adjudication.

(The variance in form between the names listed in the main portion and the names in the raising clauses of the expounding portion · within the base text itself) — the ten names listed in this passage do not agree at four places with the names in the raising clauses and closing clauses of each dedication in the expounding portion (v01–v10): the third stands in the main portion as 「等一切諸佛迴向」 tr. “the dedication equal to all the buddhas” while the raising clause of the expounding portion has 「等一切佛迴向」 tr. “the dedication equal to all buddhas”; the sixth stands in the main portion as 「入一切平等善根迴向」 tr. “the dedication of entering all equal roots of goodness” while the expounding portion has 「隨順堅固一切善根迴向」 tr. “the dedication that accords with and makes firm all roots of goodness”; the ninth stands in the main portion as 「無縛無著解脫迴向」 tr. “the dedication of liberation without bondage and without attachment” while the expounding portion has 「無著無縛解脫迴向」 tr. “the dedication of liberation without attachment and without bondage” (the two graphs for bondage and attachment being exchanged); and the tenth stands in the main portion as 「入法界無量迴向」 tr. “the measureless dedication of entering the Dharma realm” while the expounding portion has 「等法界無量迴向」 tr. “the measureless dedication equal to the Dharma realm”. All are given graph for graph after the base text, not made uniform, and no emendation is supplied on the text's behalf.

V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)

(1) The three places of dedication · the three opened into ten — the scriptural text of this passage itself brings forth only the name 「迴向」 tr. “dedication” and the items of the ten dedications, and does not bring forth the names 「三處」 tr. “the three places” or 「十義」 tr. “the ten senses”; the establishing of the three places (sentient beings · awakening · the true limit) and of the ten senses (turning from oneself and directing it toward others, and the rest) comes from Chengguan's gate of the explanation of the name 〔T35n1735 0694c10〕〔0694c13〕, and he gathers them back saying 「初三皆迴向眾生、次三皆迴向菩提、次二迴向實際、後二義通於果及與實際」 tr. “the first three all dedicate toward sentient beings, the next three all dedicate toward awakening, the next two dedicate toward the true limit, and the last two senses run through both fruit and the true limit” 〔0695a07〕. Therefore whatever says that dedication in this chapter does not go beyond three places is attached to Chengguan's explanation, and is not the direct word of the scripture.

(2) The five powers, in which cause, fruit, host, and companion are all furnished — the causes of the sustaining in this assembly are furnished alone with five powers, and Chengguan attaches the reason for this, saying: 「所以要此五力者，因果主伴皆具足故。」 tr. “The reason these five powers are required is that cause, fruit, host, and companion are all furnished.” 〔T35n1735 0695b08〕 And clause by clause he brings forth the grounds: 「謂法因久遠，願遂將化，故主伴加威。非器不傳，明因主自力。非感不應，顯因伴善根。」 tr. “That is: the cause of the Dharma is long-standing, and the vow is about to be fulfilled in converting beings, and therefore host and companions sustain with awesome power. What is not a vessel is not transmitted to — this makes clear the host within the cause, his own power. Where there is no stimulus there is no response — this displays the companions within the cause, their roots of goodness.” 〔0695b09〕 The Yanyi chao further matches the four positions of cause, fruit, host, and companion to them: 「因主即金剛幢力，因伴即聽者善根。果主即遮那二力，果伴即十方佛加。」 tr. “The host within the cause is the power of Vajra Banner; the companions within the cause are the roots of goodness of the hearers. The host within the fruit is the twofold power of Vairocana; the companions within the fruit are the sustaining by the buddhas of the ten directions.” 〔T36n1736 0365c25〕

(3) The shadowing and mutual displaying of the aspects of the sustaining in three assemblies — Chengguan compares the causes of the sustaining in the three assemblies of the ten abodes · the ten practices · the ten dedications: 「十住無聽者，善根。十行缺說者，自力。此則具二，理應遍具而影略者，表住初自悟，行則捨己利他，今則悲兼自他，俱無障礙故也。」 tr. “The ten abodes had no hearers, their roots of goodness. The ten practices lacked the speaker, his own power. This one is furnished with both. That in principle all ought to be furnished and yet they are shadowed and abridged betokens that in the abodes one first awakens by oneself, that in the practices one relinquishes oneself and benefits others, and that now compassion embraces both self and others, so that in neither is there obstruction.” 〔T35n1735 0695b05〕

(4) The three karmas and the three sustainings — the karma of speech increases his eloquence · the karma of mind increases his wisdom · the karma of body increases his awesome power 〔T35n1735 0695c11〕; the sustaining by speech comes first because it follows upon the convenience of speaking 〔0695c12〕, and the sustaining by mind further sets up 「何以故」 tr. “why is this” so as to explain the sustaining that falls upon one in particular 〔0696a01〕. Chengguan also attaches the increase in the number of clauses of the sustaining by speech in this assembly to the station: 「又前加所為中，住行但有十句，正口加中唯有一句。今並過前者，表位增故、隣於地故，多同地經。」 tr. “Moreover, in the earlier passages on what the sustaining was for, the abodes and the practices had only ten clauses, and in the sustaining by speech proper there was only one clause. That both here exceed what went before betokens that the station increases and that it is near neighbor to the grounds, and it mostly agrees with the scripture of the grounds.” 〔0695c27〕

(5) The interfusing gathering of the six characteristics · the station of Samantabhadra in the perfect teaching — as to the identity of what the sustaining is for with what the expounding is for, Chengguan attaches the six characteristics: 「謂若說十向，前益皆成，故加所為即說所為。六相融攝，如理應思。」 tr. “That is: if the ten dedications are spoken, all the benefits above are accomplished, and therefore what the sustaining is for is exactly what the expounding is for. The six characteristics interfuse and gather one another in; one should ponder it according to principle.” 〔T35n1735 0695c07〕 And under the three exhaustive completions of the sustaining by speech he attaches the perfect teaching: 「此是地前。有三盡者，一圓教普賢位融攝故。二約金剛幢內德位已極故。」 tr. “This is before the grounds. That there are three exhaustive completions is, first, because the station of Samantabhadra in the perfect teaching interfuses and gathers all in; second, because with respect to Vajra Banner's inner virtue the station is already at its utmost.” 〔0695c25〕

(6) The three layers of the substantial nature of dedication — under the main portion Chengguan opens three kinds of substance: 「有三種體：一所依體，即智光三昧；二約剋性，即上大願；三約總含，通有六法：一定、二智、三願、四悲、五所依法界、六通慧作用。」 tr. “There are three kinds of substance: first, the substance relied upon, which is the samādhi of the light of wisdom; second, with respect to determining its very nature, which is the great vow above; third, with respect to what it contains in general, which runs through six dharmas: first concentration, second wisdom, third vow, fourth compassion, fifth the Dharma realm relied upon, sixth the working of penetrating wisdom.” 〔T35n1735 0696b04〕 And he concludes 「即不思議解脫以為體性，而圓融無礙為迴向體」 tr. “it takes inconceivable liberation as its substantial nature, and perfect fusion without obstruction is the substance of dedication” 〔0696b06〕.

(7) The ten characteristics of the inconceivability of the great vow — the general display of the substance and the characteristic in the main portion of the scriptural text is only three sentences, and upon these Chengguan separately brings forth ten characteristics: 「別示其相，略申十種：一體深、二用廣、如上已辨；三攝德無盡、四出生眾行、五餘不能壞，此三充滿法界中攝；六都不自為、七忍苦無倦、八背恩不轉、九逆順多端、十盡窮來際，此五普能救護中攝。」 tr. “Showing its characteristic in particular, ten kinds are set forth in brief: first, the substance is deep; second, the function is wide — these have been distinguished above; third, it gathers virtue inexhaustibly; fourth, it gives birth to the many practices; fifth, nothing else can destroy it — these three are gathered under ‘fills the Dharma realm’; sixth, it does nothing at all for itself; seventh, it bears suffering without weariness; eighth, it does not turn back when kindness is met with ingratitude; ninth, it meets what goes against and what goes with it in many ways; tenth, it goes to the very end of the ages to come — these five are gathered under ‘universally able to rescue and guard’.” 〔T35n1735 0696a27〕 These ten characteristics are what the commentator opened out, and are not listed by the scripture itself.

(8) Where the weight falls as between dedication and rescuing and guarding — Chengguan distinguishes why this station lacks the cause of the impermanent and beloved fruit: 「而住行中有無常愛果因，今此缺者，大悲既增惟願救護，不欲自求菩提果故。」 tr. “Whereas in the abodes and the practices there is the cause of the impermanent and beloved fruit, that it is lacking here is because, compassion having increased, there is only the vow to rescue and guard, and one does not wish to seek the fruit of awakening for oneself.” 〔T35n1735 0696b13〕

VI. Divergent Interpretations of the Commentators (the ancients · with their tenets marked)

Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (following the eighty-fascicle text phrase by phrase · the principal commentary)

• The four gates of the general explanation of the chapter — the reason for its coming 〔0694c06〕 · the explanation of the name 〔0694c08〕 · the tenet and aim 〔0695a12〕 · the explanation of the text in ten portions 〔0695a13〕.
• In the explanation of the name he opens the three places and the ten senses, adducing for each of the ten senses text from the expounding portion of this chapter as warrant; for the first sense he adduces text of the first dedication, 「若有善根、不欲饒益一切眾生、不名迴向。」 tr. “If one has roots of goodness and does not wish to benefit all sentient beings, it is not called dedication.” 〔0694c13〕 For the seventh sense he adduces text of the indestructible dedication, 「與諸法性相應，迴向入無作法，成所作迴向。」 tr. “Corresponding with the nature of all dharmas, one dedicates and enters the dharma of no doing, and accomplishes the dedication of what is done.” 〔0694c27〕, and further adduces text of the sixth dedication, 「永離依處，到於彼岸，故名迴向。永絕所作，至於彼岸，故名迴向。」 tr. “Forever leaving the place of dependence and reaching the far shore, it is therefore named dedication. Forever cutting off what is done and arriving at the far shore, it is therefore named dedication.” 〔0694c29〕
• Under the fourth sense, 「四迴因向果」 tr. “fourth, turning from cause and directing it toward fruit”, he adduces the treatises of the lineage — 「深密、瑜伽梁攝論等大同此說。」 tr. “The Jie shenmi jing, the Yogācārabhūmi, the Liang She lun, and the rest are largely in agreement with this account.” 〔0694c22〕 The Yanyi chao opens them out treatise by treatise 〔T36n1736 0365b22〕.
• His explanation of the samādhi of the light of wisdom — wisdom is the substance · light has three senses · the two wisdoms without obstruction shine bright upon the Dharma realm; and he notes himself with respect to what this is spoken of: 「此約剛幢自體釋也。」 tr. “This is explained with respect to Vajra Banner's own substance.” 〔T35n1735 0695a24〕
• The layer-by-layer folding back of the twenty-two clauses — from 「初十標所成、後十一明所作」 tr. “the first ten mark out what is accomplished, the latter eleven make clear what is done” 〔0695b14〕 he analyses layer by layer down to 「前中，無畏則於緣無懼，辯才常說不斷」 tr. “within the former, fearlessness is having no fear before conditions, and eloquence is constant speaking without a break” 〔0695b27〕, and notes his own method, saying 「上來從後襵疊已釋所成」 tr. “what has gone above has explained what is accomplished by folding back from the end” 〔0695b28〕.
• The likeness and difference between the outline of the ten dedications and that of the ten grounds — 「然約行布，地約說地，此為迴向，故與下不同。況彼義皆次第，今復反此。」 tr. “However, with respect to the graded arrangement, the grounds are with respect to the speaking of the grounds, while this is for dedication, and therefore it differs from what is below. Moreover the meanings there are all in sequence, whereas here it is the reverse of that.” 〔0695c08〕
• The comparison of the ten clauses of the sustaining by mind with the scripture of the grounds — 「然此十句大同地經，唯五六前却，餘如彼次。」 tr. “However, these ten clauses are largely the same as in the scripture of the grounds, only that the fifth and the sixth are set before and behind one another, the rest being in the sequence there.” 〔0696a02〕; the matching of the nine eloquences runs from 「一不著辯才」 tr. “first, the eloquence of non-attachment” 〔0696a03〕 to 「九即同化辯才」 tr. “ninth is the eloquence of converting alike” 〔0696a14〕, and at the seventh he further notes that it may be moved: 「或六七前却，思之。」 tr. “Or the sixth and the seventh may be set before and behind one another; ponder it.” 〔0696a12〕
• The main portion, taken straight by the scriptural text, divides into three — 「初句總標願體難思」 tr. “the first sentence marks out in general that the substance of the vow is hard to conceive” 〔0696a20〕 · 「二「充滿」下顯難思相」 tr. “second, from ‘fills’ onward, it displays the characteristic of what is hard to conceive” 〔0696a21〕 · 「三「所謂」下釋成難思，以行同佛故」 tr. “third, from ‘that is to say’ onward, it explains how it comes to be hard to conceive, because the practice is the same as a buddha's” 〔0696a26〕; while if the manner of the treatise be taken, then 「亦初句是總、下三句別」 tr. “here too the first sentence is the general and the three sentences below are particular” 〔0696b08〕, matched to the excellent vow · the great vow · the vow that is not timid 〔0696b08〕.
• The two senses of the common characteristic of the particular names of the ten dedications — 「一迴向二字皆是能迴之願，救護等名皆是所迴之行，故皆依主受名。二救護等名皆迴向之別相，迴向二字皆別相之通名。」 tr. “First, the two graphs of dedication are in every case the vow that does the dedicating, and names such as rescuing and guarding are in every case the practice that is dedicated, and therefore all receive their name by dependence upon what governs them. Second, names such as rescuing and guarding are in every case the particular characteristic of dedication, and the two graphs of dedication are the common name of those particular characteristics.” 〔0696b21〕 And he concludes 「隨其義便，不可局定。」 tr. “Follow whichever sense is convenient; it cannot be fixed and confined.” 〔0696b25〕

Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle Avataṃsaka · the deep source of determinations and explanations)

• The four explanations of the name — 「德成無壞，喻號金剛。獨出世間，舉幢以表。此中即以金剛為幢。」 tr. “Virtue accomplished and indestructible is likened to and titled vajra. Standing out alone beyond the world, a banner is raised to betoken it. In this, vajra is itself taken as the banner.” 〔0241c24〕 · 「迴已善根向於三處，此是行德法，謂剛幢之迴向，依主釋亦通有財。」 tr. “Turning one's own roots of goodness and directing them toward three places — this is the dharma of the virtue of practice, that is, the dedication of Vajra Banner: an explanation by dependence upon what governs, which also runs through the possessive explanation.” 〔0241c26〕 · 「又通持業，以人法相即故。」 tr. “It also runs through the explanation by holding the function, because person and dharma are identical with one another.” 〔0241c28〕 · 「但以寄人顯法，故雙舉耳，此即從德標名、依人顯法故也。」 tr. “It is only that the dharma is displayed by lodging it in a person, and therefore both are raised together; this is to mark out the name from the virtue and to display the dharma by dependence on the person.” 〔0241c28〕
• The reason for its coming — 「序分既彰，正宗宜顯，故次來也。」 tr. “The prologue portion having been set forth, the proper doctrine ought to be displayed, and therefore it comes next.” 〔0242a01〕
• The tenet and aim, two things established — 「十種大行迴向三處，為此品宗。」 tr. “Ten kinds of great practice dedicated toward three places are the tenet of this chapter.” 〔0242a02〕 · 「又以無邊行海隨順無涯大願，成就普賢法界德用」 tr. “And further, the boundless ocean of practices according with the shoreless great vow, accomplishing the virtue and function of Samantabhadra's Dharma realm” 〔0242a03〕
• The explanation of the text in six portions 〔0242a05〕; the six senses of the entering into concentration are 「同前」 tr. “the same as before” 〔0242a07〕.
• The four senses of bright wisdom — the concentration of preparatory practice · the concentration of fundamental wisdom · the concentration of subsequently attained wisdom · the concentration of sovereign wisdom 〔0242a11〕 — with the Dilun adduced as warrant: 「地論釋光明者，對治無明故。」 tr. “The Dilun explains brightness as counteracting ignorance.” 〔0242a14〕 And he determines it with respect to the three vehicles and the perfect teaching: 「又若三乘寄位言，此中唯初定。若約剛幢自德論，具本後二智定。若約圓教顯，唯約後一門。」 tr. “Moreover, if it be spoken of with respect to the station lodged in the three vehicles, then here it is only the first concentration. If it be discussed with respect to Vajra Banner's own virtue, it is furnished with the concentrations of both wisdoms, the fundamental and the subsequent. If it be set forth with respect to the perfect teaching, it is only with respect to the last one gate.” 〔0242a18〕
• The five divisions of the sustaining portion — 「初中總顯能加、二辨加所為、三正顯加相。前中亦五：一明諸佛現身…二同名者，四意同前。三告歎得定。四「善男子」下明得定所依…五「又盧舍那」下彼佛自釋作加所由，有四句」 tr. “In the first, the general display of what does the sustaining; second, the distinguishing of what the sustaining is for; third, the proper display of the aspect of the sustaining. Within the former there are likewise five: first, making clear that the buddhas manifest their bodies … second, that they share the name, of which the four senses are the same as before; third, the addressing and extolling of his gaining the concentration; fourth, from ‘good man’ onward, making clear what the gaining of the concentration rests upon … fifth, from ‘and further, Rocana’ onward, that buddha's own explanation of the reason for doing the sustaining, which has four clauses” 〔0242a21〕; the four clauses run, verbatim, 「一由舍那宿願力故令我作加、二由舍那現在神力相感同加、三由剛幢智淨上感是故作加、四由諸菩薩善根機熟應聞此法感諸佛加」 tr. “first, because of the power of Rocana's former vow he causes us to do the sustaining; second, because of Rocana's present spiritual power there is mutual stimulus and joint sustaining; third, because Vajra Banner's wisdom is pure and stimulates from below, therefore the sustaining is done; fourth, because the roots of goodness of the bodhisattvas are ripe in faculty and they ought to hear this Dharma, they stimulate the buddhas to sustain” 〔0242a28〕.
• The comparison of the causes of the sustaining in three assemblies — 「又前十住中但有自善根力，無諸菩薩力；十行中有諸菩薩力，無自善力；此中具者」 tr. “Moreover, in the earlier ten abodes there was only the power of one's own roots of goodness and not the power of the bodhisattvas; in the ten practices there was the power of the bodhisattvas and not the power of one's own goodness; here both are furnished” 〔0242b02〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track, by symbolic reading)

• He explains the chapter by three gates, setting up the sense of the chapter's name straight by question and answer — 「此品何故名為十迴向？答曰：以十住初生諸佛智慧家，雖有第七方便波羅蜜成大悲行，然為創始應真修理智出世心多、行悲行劣故。」 tr. “Why is this chapter named the ten dedications? Answer: because in the ten abodes one is first born into the house of the wisdom of the buddhas, and though there is the seventh perfection, skillful means, accomplishing the practice of great compassion, yet, this being a beginning that answers to the true, the mind that cultivates principle and wisdom and goes forth from the world is much, while the practice of compassion is slight.” 〔0856c07〕
• The meaning of dedication — 「以將十住初心所得諸佛之智慧，十行之中出世之行門處俗利生，故名迴向。迴真入俗利生，故名迴向。」 tr. “Taking the wisdom of the buddhas gained by the first mind of the ten abodes, and the gate of practice going forth from the world within the ten practices, one dwells among the common and benefits the living, and therefore it is named dedication. Turning from the true and entering the common so as to benefit the living, it is therefore named dedication.” 〔0856c19〕
• The symbolic reading of this station — the elder who sells incense, named Blue Lotus 〔0856c22〕; the simile of compounding the many kinds of incense 〔0856c23〕; the simile of the blue lotus 〔0857a02〕.
• This station running through what comes before and what comes after — 「為此十迴向法門，以大願力會融悲智、生死涅槃成一法界之真自在法故，能資前位佛果，使具普賢行門圓滿故。亦成後位十地、十一地行門，使慣習自在故。」 tr. “Because this Dharma-gate of the ten dedications, by the power of the great vow, gathers and fuses compassion and wisdom, birth-and-death and nirvāṇa, into the one truly sovereign dharma of the Dharma realm, it can support the fruit of buddhahood of the preceding station and make it furnished with the fullness of the gate of Samantabhadra's practice. It also brings about the gates of practice of the later stations, the ten grounds and the eleventh ground, making one accustomed to them and sovereign in them.” 〔0857a04〕 · 「明前後十住、十行、十地、十一地，總是此十迴向位中理智大願大智大悲所圓融故。」 tr. “It makes clear that the ten abodes and ten practices before and the ten grounds and the eleventh ground after are, in sum, what is perfectly fused by the principle and wisdom, the great vow, the great wisdom, and the great compassion within this station of the ten dedications.” 〔0857a07〕
• The symbolic reading of the place of the expounding — explaining that the Tuṣita Heaven is the most excellent within the three realms: 「又以表兜率天宮，於諸三界此天殊勝。何以故？為世間三世諸佛皆在此天，長菩提心滿化世間故。」 tr. “Moreover it betokens the palace of the Tuṣita Heaven, this heaven being the most excellent among the three realms. Why is this? Because the buddhas of the three times of the world all in this heaven nourish the mind of awakening and fulfill the converting of the world.” 〔0857a11〕 He further brings forth a comparison of the five heavens 〔0857a13〕, and attaches to it the being born together of those with the three merits: 「又此天要修三福德人之共生處故。何者為三？一修施、二持戒、三修定。」 tr. “Moreover this heaven is the place of common birth for those who must cultivate the three merits. Which are the three? First, cultivating giving; second, keeping the precepts; third, cultivating concentration.” 〔0857a17〕 And at the end he adduces a scripture as warrant: 「是故上生經云「樂欲長菩提心者，來生此天。」是故此天說此十迴向門，於此表法勝故。」 tr. “Therefore the Shangsheng jing says, ‘Those who delight and wish to nourish the mind of awakening come to be born in this heaven.’ Therefore in this heaven this gate of the ten dedications is spoken, since the symbolic reading here is the most excellent.” 〔0857a21〕

Recorded Without Adjudication

• The number of portions in the explanation of the text: Chengguan establishes ten portions (the samādhi · the sustaining · the rising · the main portion · the expounding · the auspicious responses · the concluding extension · the attestation · the verses of praise and exhortation to cultivate · the comparative measure of merit) 〔T35n1735 0695a13〕, while Fazang establishes six (the samādhi · the sustaining · the rising · the main portion · the expounding · the attestation) 〔T35n1733 0242a05〕, and himself brings forth the reason for it, 「以隨行別頌，故無偈頌分，同下地品」 tr. “because the verses are set apart according to the practices, there is no portion of verses, which is the same as in the chapter of the grounds below” 〔0242a06〕.
• The chapter title: the eighty-fascicle text has “The Ten Dedications” 〔T10n0279 0124a24〕, the sixty-fascicle text has “The Bodhisattva Vajra Banner's Ten Dedications” 〔T09n0278 0488a17〕; Chengguan notes that the Sanskrit text and the Jin scripture both raise person and dharma together 〔T35n1735 0695a10〕, while Fazang explains it straight by the displaying of the dharma through lodging it in a person 〔T35n1733 0241c28〕.
• The explanation of the name of the samādhi: Chengguan explains 「智光」 tr. “the light of wisdom” and establishes three senses of light 〔T35n1735 0695a20〕, Fazang explains 「明智」 tr. “bright wisdom” and establishes four senses 〔T35n1733 0242a11〕; Chengguan's three senses are with respect to the aspect preceding realizing wisdom · the function of fundamental wisdom · subsequently attained wisdom, while Fazang's four senses add the one gate of the concentration of sovereign wisdom.
• The number of the causes of the sustaining: Chengguan establishes five causes 〔T35n1735 0695b03〕, Fazang establishes four clauses at 「彼佛自釋作加所由」 tr. “that buddha's own explanation of the reason for doing the sustaining” 〔T35n1733 0242a27〕.
• The comparison of the causes of the sustaining in three assemblies: Chengguan says that the ten abodes lacked the hearers' roots of goodness and that the ten practices lacked the speaker's own power 〔T35n1735 0695b05〕, Fazang says that the ten abodes had only the power of one's own roots of goodness and not the power of the bodhisattvas and that the ten practices had the power of the bodhisattvas and not the power of one's own goodness 〔T35n1733 0242b02〕; what the two point to as lacking differs.
• Where the import of the chapter is attached: Chengguan attaches it to the boundless ocean of practices according with the inexhaustible great vow as its tenet 〔T35n1735 0695a12〕, Fazang establishes the same tenet and separately brings forth the one tenet 「十種大行迴向三處」 tr. “ten kinds of great practice dedicated toward three places” 〔T35n1733 0242a02〕, and Li Tongxuan attaches it to 「迴真入俗利生」 tr. “turning from the true and entering the common so as to benefit the living” 〔T36n1739 0856c21〕.
• The names of the ten dedications: the eighty-fascicle and the sixty-fascicle texts differ in form at five of the ten names (the third · the sixth · the seventh · the eighth · the tenth; see item IV, Passage Ten); and within the base text the names listed in the main portion and the names in the raising clauses of the expounding portion likewise fail to agree at four places (the third · the sixth · the ninth · the tenth).

All these divergences are the settled accounts of the ancients and the settled text of the translations, and are recorded together without adjudication.

VII. Cross-Reading and Lineage

• The Jie shenmi jing · the Yogācārabhūmi · the Liang She lun (adduced by Chengguan under 「四迴因向果」 tr. “fourth, turning from cause and directing it toward fruit” in the gate of the explanation of the name) — the text of the commentary is verbatim one sentence only: 「深密、瑜伽梁攝論等大同此說。」 tr. “The Jie shenmi jing, the Yogācārabhūmi, the Liang She lun, and the rest are largely in agreement with this account.” 〔T35n1735 0694c22〕 The Yanyi chao opens them out treatise by treatise: in fascicle four of the Jie shenmi jing, the bodhisattva Avalokiteśvara asks after the name of the perfections, and the Buddha answers with five causes and conditions, 「一無染著、二無顧戀、三無罪過、四無分別、五正迴向」 tr. “first, no defiled attachment; second, no fond regard; third, no fault or transgression; fourth, no discrimination; fifth, right dedication”, and explains right dedication saying 「謂以如是所集波羅蜜多迴求無上大菩提果」 tr. “that is, taking the perfections thus gathered and dedicating them in quest of the fruit of unsurpassed great awakening” 〔T36n1736 0365b26〕; fascicle thirty-seven of the Yogācārabhūmi, 「云何菩薩無倒迴向」 tr. “what is a bodhisattva's undistorted dedication”, with its three gates 「一方便善巧、二饒益於他、三去來今世一切攝取」 tr. “first, skillfulness in means; second, benefiting others; third, the taking in of everything in the ages past, future, and present” 〔0365b29〕; and fascicle ten of the Liang She lun, 「由般若迴向前六度，為得大菩提故，施等無盡故。般若能引方便。」 tr. “By wisdom one dedicates the six perfections that come before, in order to gain great awakening, and because giving and the rest are inexhaustible. Wisdom is able to draw forth skillful means.” 〔0365c04〕 And explaining the perfection of skillful means it says 「內欲為利益諸眾生故，所作善根功德悉皆迴向無上菩提。」 tr. “Inwardly wishing to benefit sentient beings, all the merit of the roots of goodness one has done is dedicated to unsurpassed awakening.” 〔0365c06〕 At the end it notes the two explanations of Asvabhāva and Vasubandhu, 「無性、世親皆同此說」 tr. “Asvabhāva and Vasubandhu are both in agreement with this account” 〔0365c08〕, and records the words of each 〔0365c09〕〔0365c10〕. The author of the Chao notes for himself why the commentary only points at it briefly: 「釋曰：以文易故，疏但略指。」 tr. “Explanation: because the text is easy, the commentary only points at it briefly.” 〔0365c12〕 All of the above is recorded following what Chengguan adduced, and the three treatises are not separately dug into.
• Cross-reading within the chapter — the ten names listed in the main portion of this passage are the outline of the ten sub-units of the expounding portion (v01–v10); at the end of the main portion Chengguan opens in advance 「十迴向義，略以五門分別」 tr. “the meaning of the ten dedications is distinguished, in brief, by five gates” 〔T35n1735 0696b18〕, and the explanation of the particular names is taken up at the first dedication of the expounding portion, 「第一救護等者」 tr. “the first, on rescuing and guarding, and the rest” 〔0696b26〕. The samādhi established in this passage is still what is relied upon at the last sub-unit (the portions of the auspicious responses · the concluding extension · the attestation · the verses of praise and exhortation to cultivate · the comparative measure of merit).
• Presentation and citation in the treatises of the Huayan school — the narrative text and the text listing the names of this passage (the four portions of the prologue: the samādhi, the sustaining, the rising, and the main portion) are not found presented and cited graph for graph in the treatises of the Huayan school: a scan of the Huayan yisheng jiaoyi fenqi zhang T45n1866 for 「十迴向」 tr. “the ten dedications” and 「金剛幢」 tr. “Vajra Banner” yields four places, all of them loose listings of stations such as the ten faiths and the ten understandings, and none belonging to this passage; the Shixuan men T45n1868 yields one place, 「至十住十行及十迴向地等」 tr. “on to the ten abodes, the ten practices, the ground of the ten dedications, and the rest” 〔T45n1868 0517c18〕, likewise a loose listing of stations; a scan of the Huayan jing zhigui T45n1871 for 「十迴向」 tr. “the ten dedications” returns no occurrence 〔not found〕; and what the Huayan jing neizhangmen deng za kongmu zhang T45n1870, fascicle four, chapter “Clarifying the Ten Dedications in the Fifth Assembly” 〔T45n1870 0548b06〕 lists is the table of the ten subsidiary chapters, belonging to the whole division of the ten dedications and not specially to this passage. The lack is recorded as it stands, and no text from elsewhere is used to fill it out.
• The Sūtra of the Original Acts That Are the Bodhisattva's Necklace, T24n1485 — a scan for 「十迴向」 tr. “the ten dedications” and 「金剛幢」 tr. “Vajra Banner” yields two places, both in passages of other chapters and not directly touching this passage; and a scan for ‘the original acts’ within Chengguan's commentary window on this passage 〔0694c06–0696b26〕 returns no occurrence 〔not found〕.
• Verbatim presentation and citation of this passage in the Cheng weishi lun · the She lun · the Yogācārabhūmi — 〔not found〕. This passage is a text of narration by the compilers of the scripture and of the marking out of names, and is not a passage of detailed doctrinal items; the firm link to the bridge of consciousness-only lies in chapter 26, “The Ten Grounds,” and not in this chapter.

VIII. Edition Location Register

• Śikṣānanda, T279 (the base text): “The Ten Dedications,” chapter 25, part one, begins at 〔T10n0279 0124a24〕; this section begins at 〔0124a25〕 and ends at 〔0124c10〕. The samādhi portion 0124a25 · the general display of what does the sustaining 0124a26–a29 · the five powers that cause the sustaining 0124b01–b03 · the twenty-two clauses distinguishing what the sustaining is for 0124b04–b14 · the sustaining by speech 0124b14–b19 · the ten dharmas of the sustaining by mind 0124b19–b24 · the question and its settling 0124b24–b25 · the sustaining by body, the stroking of the crown 0124b25–b26 · the rising portion 0124b26–b27 · the general display of the substance and the characteristic in the main portion 0124b27–b29 · the raising of the name with the asking after the number, and the marking out of the number displaying its excellence 0124b29–c02 · the asking after the number and the listing of the names 0124c02–c08 · the concluding of the number and the citing of attestation 0124c08–c10. The opening sentence of the next sub-unit, v01, stands on the same line as the closing sentence of this section 〔0124c11〕.
• Buddhabhadra, T278 (the Jin translation, the principal text collated against): “The Bodhisattva Vajra Banner's Ten Dedications,” chapter 21, part one, begins at 〔T09n0278 0488a17〕; the corresponding passage is 0488a19–0488c03. The samādhi portion 0488a19–a20 · the buddhas appearing before him 0488a20–a22 · the praising and the five powers 0488a23–a28 · the clauses of what it is for 0488a27–b09 · the sustaining by speech 0488b09–b14 · the sustaining by mind 0488b14–b19 · the question and its settling 0488b19–b20 · the stroking of the crown and the rising 0488b20–b22 · the general statement of the great vow 0488b22–b24 · the raising of the question 0488b24–b26 · the listing of the names 0488b26–c02 · the conclusion 0488c02–c03.
• Chengguan, Huayan jing shu T35n1735: the commentary on this chapter begins at 〔0694c06〕; the reason for its coming 0694c06–c07 · the explanation of the name 0694c08–0695a12 · the tenet and aim 0695a12–a14 · the explanation of the text in ten portions 0695a13–a16 · the samādhi portion 0695a16–a24 · the sustaining portion (the general display of what does the sustaining 0695a24–b12 · the distinguishing of what the sustaining is for 0695b12–c10 · the proper display of the aspect of the sustaining, by three karmas 0695c10–0696a16) · the rising portion 0696a16–a17 (attached at the end of the sustaining by body, with no separate outline opening it out) · the main portion (the general display of the substance and the characteristic 0696a17–b15 · the particular showing of the names and their characteristics, in four divisions 0696b15–b26) · the outline of the expounding portion begins at 「第一救護等者」 tr. “the first, on rescuing and guarding, and the rest” 0696b26 (the point where the outline of this section ends). The commentary window for chapter 25 is 0694c05 → 0735a05.
• Chengguan, Yanyi chao T36n1736: the subcommentary on this chapter begins at 〔0365b18〕; the part corresponding to the section on the explanation of the name 0365b18–0366a01 · the opening out of the Jie shenmi jing, the Yogācārabhūmi, and the Liang She lun 0365b22–c12 · the explanation of the sixth, turning from inference and directing it toward realization 0365c12–c16 · the matching of cause, fruit, host, and companion 0365c25–c29.
• Fazang, Tanxuan ji T35n1733: “The Bodhisattva Vajra Banner's Dedications,” chapter 21, begins at 〔0241c23〕; the explanation of the name 0241c24–c29 · the reason for its coming 0242a01 · the tenet and aim 0242a02–a04 · the explanation of the text in six portions 0242a04–a07 · the samādhi portion 0242a07–a21 · the sustaining portion 0242a21–0242b04 (this section is recorded up to this point).
• Li Tongxuan, Xin Huayan jing lun T36n1739: the passage 〔0856c05〕–〔0857a23〕 (explaining the title of the chapter · the meaning of dedication · the symbolic reading of the blue lotus · the excellence of the Tuṣita Heaven).
• The outlines of the classification of the teachings: the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Zhigui T45n1871 · the Kongmu zhang T45n1870 — the names are attached to the general table of contents, and there is no verbatim presentation and citation of this passage (see item VII, 〔not found〕).
• Variant readings: within the range of T279 covered by this unit, 〔0124a24〕–〔0124c10〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0124c06〕等【大】｜無此字【宮】 · 〔0124c06〕生【大】｜生善根【宮】.
• A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0124a24〕【CB】｜大方廣佛華嚴經【大】／無此字【明】 · 〔0124b10〕辦【CB】＊｜辨【大】＊／辦【宋】【元】【明】【宮】＊. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)