華嚴經 品二十五 十迴向品 · 第一救護一切眾生離眾生相迴向Avataṃsaka Sūtra · The Ten Dedications · The First, the Dedication of Rescuing and Guarding All Sentient Beings While Free of the Mark of Sentient Beings
十個迴向裡，只有第一個的名字長得像一句話。
因為這一位要同時做兩件相反的事：真把眾生救起來，同時心裡連一個「眾生」的相也不許有。前半少了，迴向是空談；後半少了，迴向變成新的繫縛。澄觀說得直白——大悲廣濟叫救護，大智無著才叫離相。
功德往哪裡放，這一段給了一句近乎定義的話：「若有善根，不欲饒益一切眾生，不名迴向；隨一善根，普以眾生而為所緣，乃名迴向。」判準不在善根多大，在所緣普不普。經說『善根雖少，普攝眾生』：少也是迴向。
代苦那一段話說得最重：「我寧獨受如是眾苦，不令眾生墮於地獄。」以身為質，是抵押，不是形容。
而末後二十一句一句一句以「迴向」收尾，把相拆到只剩如如。拆完了，度眾生仍然「常無休息」。
且入此迴向。
Of the ten dedications, only the first has a name as long as a sentence.
It is because this station has to do two contrary things at once: really to lift sentient beings out, and at the same time not to allow even one mark of ‘a sentient being’ to stand in the mind. Without the first half, the dedication is empty talk; without the second, the dedication becomes a fresh bondage. Chengguan says it plainly — great compassion widely relieving is what is called rescuing and guarding; only great wisdom without attachment is what is called being free of the mark.
Where merit is to be put — of this the passage gives something close to a definition: “If there are roots of goodness but one does not wish to benefit all sentient beings, that is not called dedication; take any single root of goodness whatever, and only when it universally takes sentient beings as its object is it called dedication.” The measure is not how large the roots of goodness are, but how universal the object is. The scripture says, ‘though the roots of goodness be few, they universally gather in sentient beings’: few is dedication too.
The heaviest words are in the passage on undergoing suffering in their place: “I would rather undergo such manifold suffering alone than have sentient beings fall into the hells.” Making one's own body the pledge — a pledge is something pawned, not a figure of speech.
And at the end, twenty-one clauses close one after another with the word ‘dedicating’, taking the marks apart until only suchness is left. And when the taking apart is done, the liberating of sentient beings still goes on “without ever resting.”
Now enter this dedication.
〔T10 0124〕
「佛子！云何為菩薩摩訶薩救護一切眾生離眾生相迴向？
「佛子！此菩薩摩訶薩行檀波羅蜜，淨尸波羅蜜，修羼提波羅蜜，起精進波羅蜜，入禪波羅蜜，住般若波羅蜜，大慈、大悲、大喜、大捨，修如是等無量善根。修善根時，作是念言：『願此善根普能饒益一切眾生，皆使清淨，至於究竟，永離地獄、餓鬼、畜生、閻羅王等無量苦惱。』菩薩摩訶薩種善根時，以己善根如是迴向：『我當為一切眾生作舍，令免一切諸苦事故；為一切眾生作護，悉令解脫諸煩惱故；為一切眾生作歸，皆令得離諸怖畏故；為一切眾生作趣，令得至於一切智故；為一切眾生作安，令得究竟安隱處故；為一切眾生作明，令得智光滅癡暗故；為一切眾生作炬，破彼一切無明闇故；為一切眾生作燈，令住究竟清淨處故；為一切眾生作導師，引其令入真實法故；為一切眾生作大導師，與其無礙大智慧故。』佛子！菩薩摩訶薩以諸善根如是迴向，平等饒益一切眾生，究竟皆令得一切智。
〔T10 0125〕
「佛子！菩薩摩訶薩於非親友守護迴向，與其親友等無差別。何以故？菩薩摩訶薩入一切法平等性故，不於眾生而起一念非親友想。設有眾生於菩薩所起怨害心，菩薩亦以慈眼視之，終無恚怒。普為眾生作善知識，演說正法，令其修習。譬如大海，一切眾毒不能變壞。菩薩亦爾，一切愚蒙、無有智慧、不知恩德、瞋很頑毒、憍慢自大、其心盲瞽、不識善法……如是等類諸惡眾生，種種逼惱，無能動亂。譬如日天子出現世間，不以生盲不見故，隱而不現；又復不以乾闥婆城、阿脩羅手、閻浮提樹、崇巖、邃谷、塵霧、煙雲……如是等物之所覆障故，隱而不現；亦復不以時節變改故，隱而不現。菩薩摩訶薩亦復如是，有大福德，其心深廣，正念觀察，無有退屈；為欲究竟功德智慧，於上勝法心生志欲；法光普照，見一切義；於諸法門，智慧自在；常為利益一切眾生而修善法，曾不誤起捨眾生心；不以眾生其性弊惡、邪見、瞋濁、難可調伏，便即棄捨，不修迴向；但以菩薩大願甲冑而自莊嚴，救護眾生，恒無退轉；不以眾生不知報恩，退菩薩行，捨菩提道；不以凡愚共同一處，捨離一切如實善根；不以眾生數起過惡，難可忍受，而於彼所生疲厭心。何以故？譬如日天子，不但為一事故出現世間。菩薩摩訶薩亦復如是，不但為一眾生故，修諸善根，迴向阿耨多羅三藐三菩提；普為救護一切眾生故而修善根，迴向阿耨多羅三藐三菩提。如是，不但為淨一佛剎故，不但為信一佛故，不但為見一佛故，不但為了一法故，起大智願，迴向阿耨多羅三藐三菩提；為普淨一切佛剎故，普信一切諸佛故，普承事供養一切諸佛故，普解一切佛法故，發起大願，修諸善根，迴向阿耨多羅三藐三菩提。
「佛子！菩薩摩訶薩以諸佛法而為所緣，起廣大心、不退轉心，無量劫中修集希有難得心寶，與一切諸佛悉皆平等。菩薩如是觀諸善根，信心清淨，大悲堅固，以甚深心、歡喜心、清淨心，最勝心、柔軟心、慈悲心、憐愍心、攝護心、利益心、安樂心，普為眾生真實迴向，非但口言。佛子！菩薩摩訶薩以諸善根迴向之時，作是念言：『以我善根，願一切趣生、一切眾生，皆得清淨；功德圓滿，不可沮壞，無有窮盡；常得尊重，正念不忘；獲決定慧，具無量智；身、口、意業，一切功德，圓滿莊嚴。』又作是念：『以此善根，令一切眾生承事供養一切諸佛，無空過者；於諸佛所，淨信不壞；聽聞正法，斷諸疑惑，憶持不忘，如說修行；於如來所，起恭敬心，身業清淨，安住無量廣大善根；永離貧窮，七財滿足；於諸佛所，常隨修學，成就無量勝妙善根，平等悟解，住一切智，以無礙眼等視眾生；眾相嚴身，無有玷缺；言音淨妙，功德圓滿，諸根調伏，十力成就，善心滿足，無所依住。令一切眾生普得佛樂，得無量住，住佛所住。』
「佛子！菩薩摩訶薩見諸眾生，造作惡業，受諸重苦；以是障故，不見佛，不聞法，不識僧。便作是念：『我當於彼諸惡道中，代諸眾生受種種苦，令其解脫。』菩薩如是受苦毒時，轉更精勤，不捨、不避、不驚、不怖、不退、不怯，無有疲厭。何以故？如其所願，決欲荷負一切眾生，令解脫故。菩薩爾時作是念言：『一切眾生在生老病死諸苦難處，隨業流轉，邪見無智，喪諸善法，我應救之，令得出離。』又諸眾生愛網所纏，癡蓋所覆，染著諸有，隨逐不捨，入苦籠檻，作魔業行，福智都盡，常懷疑惑，不見安隱處，不知出離道，在於生死輪轉不息，諸苦淤泥恒所沒溺。菩薩見已，起大悲心、大饒益心，欲令眾生悉得解脫，以一切善根迴向，以廣大心迴向，如三世菩薩所修迴向，如大迴向經所說迴向，願諸眾生普得清淨，究竟成就一切種智。復作是念：『我所修行，欲令眾生皆悉得成無上智王，不為自身而求解脫，但為救濟一切眾生，令其咸得一切智心，度生死流，解脫眾苦。』復作是念：『我當普為一切眾生備受眾苦，令其得出無量生死眾苦大壑。我當普為一切眾生，於一切世界一切惡趣中，盡未來劫，受一切苦，然常為眾生勤修善根。何以故？我寧獨受如是眾苦，不令眾生墮於地獄。我當於彼地獄、畜生、閻羅王等險難之處，以身為質，救贖一切惡道眾生，令得解脫。』復作是念：『我願保護一切眾生終不棄捨，所言誠實，無有虛妄。何以故？我為救度一切眾生發菩提心，不為自身求無上道，亦不為求五欲境界及三有中種種樂故修菩提行。何以故？世間之樂無非是苦。眾魔境界，愚人所貪，諸佛所訶，一切苦患因之而起；地獄、餓鬼及以畜生、閻羅王處，忿恚鬪訟，更相毀辱。如是諸惡，皆因貪著五欲所致。耽著五欲，遠離諸佛，障礙生天，何況得於阿耨多羅三藐三菩提！』菩薩如是觀諸世間貪少欲味受無量苦，終不為彼五欲樂故，求無上菩提，修菩薩行；但為安樂一切眾生，發心修習，成滿大願，斷截眾生諸苦羂索，令得解脫。
〔T10 0126〕
「佛子！菩薩摩訶薩復作是念：『我當以善根如是迴向，令一切眾生得究竟樂、利益樂、不受樂、寂靜樂、無依樂、無動樂、無量樂、不捨不退樂、不滅樂、一切智樂。』復作是念：『我當與一切眾生作調御師，作主兵臣，執大智炬，示安隱道，令離險難，以善方便𢔌知實義；又於生死海，作一切智善巧船師，度諸眾生，使到彼岸。』佛子！菩薩摩訶薩以諸善根如是迴向，所謂：『隨宜救護一切眾生，令出生死，承事供養一切諸佛，得無障礙一切智智，捨離眾魔，遠惡知識，親近一切菩薩善友，滅諸過罪，成就淨業，具足菩薩廣大行願、無量善根。』
「佛子！菩薩摩訶薩以諸善根正迴向已，作如是念：『不以四天下眾生多故，多日出現；但一日出，悉能普照一切眾生。又，諸眾生不以自身光明故，知有晝夜，遊行觀察，興造諸業；皆由日天子出，成辦斯事，然彼日輪但一無二。』菩薩摩訶薩亦復如是，修集善根迴向之時，作是念言：『彼諸眾生不能自救，何能救他？唯我一人，志獨無侶，修集善根如是迴向。所謂：為欲廣度一切眾生故，普照一切眾生故，示導一切眾生故，開悟一切眾生故，顧復一切眾生故，攝受一切眾生故，成就一切眾生故，令一切眾生歡喜故，令一切眾生悅樂故，令一切眾生斷疑故。』佛子！菩薩摩訶薩復作是念：『我應如日，普照一切，不求恩報。眾生有惡，悉能容受，終不以此而捨誓願；不以一眾生惡故，捨一切眾生。但勤修習善根迴向，普令眾生皆得安樂；善根雖少，普攝眾生，以歡喜心廣大迴向。若有善根，不欲饒益一切眾生，不名迴向；隨一善根，普以眾生而為所緣，乃名迴向。安置眾生於無所著法性迴向，見眾生自性不動不轉迴向，於迴向無所依、無所取迴向，不取善根相迴向，不分別業報體性迴向，不著五蘊相迴向，不壞五蘊相迴向，不取業迴向，不求報迴向，不染著因緣迴向，不分別因緣所起迴向，不著名稱迴向，不著處所迴向，不著虛妄法迴向，不著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒迴向，不著語言道迴向，觀一切法真實性迴向，觀一切眾生平等相迴向，以法界印印諸善根迴向，觀諸法離貪欲迴向。解一切法無，種植善根亦如是；觀諸法無二、無生、無滅，迴向亦如是。以如是等善根迴向，修行清淨對治之法，所有善根皆悉隨順出世間法。不作二相，非即業修習一切智，非離業迴向一切智，一切智非即是業，然不離業得一切智。以業如光影清淨故，報亦如光影清淨；報如光影清淨故，一切智智亦如光影清淨。離我、我所一切動亂思惟分別，如是了知，以諸善根方便迴向。』
「菩薩如是迴向之時，度脫眾生，常無休息，不住法相；雖知諸法無業無報，善能出生一切業報而無違諍，如是方便善修迴向。菩薩摩訶薩如是迴向時，離一切過，諸佛所讚。佛子！是為菩薩摩訶薩第一救護一切眾生離眾生相迴向。」
爾時，金剛幢菩薩，觀察十方一切眾會暨于法界，入深句義，以無量心修習勝行，大悲普覆一切眾生，不斷三世諸如來種，入一切佛功德法藏，出生一切諸佛法身，善能分別諸眾生心，知其所種善根成熟，住於法身而為示現清淨色身；承佛神力，即說頌言：
「不思議劫修行道，精進堅固心無礙，
為欲饒益群生類，常求諸佛功德法。
調御世間無等人，修治其意甚明潔，
發心普救諸含識，彼能善入迴向藏。
勇猛精進力具足，智慧聰達意清淨，
普救一切諸群生，其心堪忍不傾動。
心善安住無與等，意常清淨大歡悅，
如是為物勤修行，譬如大地普容受。
不為自身求快樂，但欲救護諸眾生，
如是發起大悲心，疾得入於無礙地。
十方一切諸世界，所有眾生皆攝受，
為救彼故善住心，如是修學諸迴向。
修行布施大欣悅，護持淨戒無所犯，
勇猛精進心不動，迴向如來一切智。
其心廣大無邊際，忍力安住不傾動，
禪定甚深恒照了，智慧微妙難思議。
十方一切世界中，具足修治清淨行，
如是功德皆迴向，為欲安樂諸含識。
大士勤修諸善業，無量無邊不可數，
如是悉以益眾生，令住難思無上智。
普為一切眾生故，不思議劫處地獄，
如是曾無厭退心，勇猛決定常迴向。
不求色聲香與味，亦不希求諸妙觸，
但為救度諸群生，常求無上最勝智。
智慧清淨如虛空，修習無邊大士行，
如佛所行諸行法，彼人如是常修學。
大士遊行諸世界，悉能安隱諸群生，
普使一切皆歡喜，修菩薩行無厭足。
除滅一切諸心毒，思惟修習最上智，
不為自己求安樂，但願眾生得離苦。
此人迴向得究竟，心常清淨離眾毒，
三世如來所付囑，住於無上大法城。
未曾染著於諸色，受想行識亦如是，
其心永出於三有，所有功德盡迴向。
佛所知見諸眾生，盡皆攝取無有餘，
誓願皆令得解脫，為彼修行大歡喜。
其心念念恒安住，智慧廣大無與等，
離癡正念常寂然，一切諸業皆清淨。
彼諸菩薩處於世，不著內外一切法，
如風無礙行於空，大士用心亦復然。
所有身業皆清淨，一切語言無過失，
心常歸向於如來，能令諸佛悉歡喜。
十方無量諸國土，所有佛處皆往詣，
於中覩見大悲尊，靡不恭敬而瞻奉。
心常清淨離諸失，普入世間無所畏，
已住如來無上道，復為三有大法池。
精勤觀察一切法，隨順思惟有非有，
如是趣於真實理，得入甚深無諍處。
以此修成堅固道，一切眾生莫能壞，
善能了達諸法性，普於三世無所著。
如是迴向到彼岸，普使群生離眾垢，
永離一切諸所依，得入究竟無依處。
一切眾生語言道，隨其種類各差別，
菩薩悉能分別說，而心無著無所礙。
菩薩如是修迴向，功德方便不可說，
能令十方世界中，一切諸佛皆稱歎。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
徵問與所迴的善根：六度四無量
金剛幢菩薩自己發問，再自己回答：
「佛子！什麼叫作菩薩摩訶薩的『救護一切眾生離眾生相迴向』呢？
「佛子！這位菩薩摩訶薩行檀波羅蜜（布施度），淨尸波羅蜜（持戒度），修羼提波羅蜜（忍辱度），起精進波羅蜜，入禪波羅蜜（禪定度），住般若波羅蜜（智慧度），並且修大慈、大悲、大喜、大捨——修習像這樣的無量善根。
「修善根的時候，他這樣起念說：『願這些善根普遍能夠饒益一切眾生，使他們全都清淨，直到究竟為止，永遠脫離地獄、餓鬼、畜生、閻羅王等處無量的苦惱。』
十種「我當為一切眾生作」
「菩薩摩訶薩種下善根的時候，把自己的善根這樣迴向：
「『我要為一切眾生作房舍，使他們免除一切諸苦之事的緣故；為一切眾生作守護，全都使他們解脫諸煩惱的緣故；為一切眾生作歸依，都使他們得以離開種種怖畏的緣故；為一切眾生作趣向之處，使他們得以到達一切智的緣故；為一切眾生作安穩，使他們得到究竟安隱之處的緣故；為一切眾生作光明，使他們得到智慧之光而滅去愚癡的暗的緣故；為一切眾生作火炬，破除他們一切無明之闇的緣故；為一切眾生作明燈，使他們安住在究竟清淨之處的緣故；為一切眾生作導師，引導他們進入真實之法的緣故；為一切眾生作大導師，給予他們無所障礙的大智慧的緣故。』
「佛子！菩薩摩訶薩以種種善根這樣迴向，平等地饒益一切眾生，究竟都使他們得到一切智。
非親非友，一樣守護
「佛子！菩薩摩訶薩對於不是親人、不是朋友的眾生也一樣守護迴向，和對待親友完全沒有差別。為什麼呢？因為菩薩摩訶薩已經契入了一切法的平等性，所以不會對任何眾生起一念『這不是親、不是友』的想法。
「假使有眾生在菩薩這裡起了怨恨加害之心，菩薩仍然以慈愛之眼看他，始終沒有瞋怒；並且普遍為眾生作善知識，為他們演說正法，使他們修習。
大海不被眾毒變壞
「譬如大海，一切眾毒都不能使它變質敗壞。菩薩也是這樣：一切愚昧蒙昧的、沒有智慧的、不知恩德的、瞋恨很戾而頑劣毒惡的、憍慢自大的、心眼盲瞽（心目如盲）的、不認識善法的——像這樣種種的惡眾生，用種種方式逼迫惱亂他，都不能動搖擾亂他。
日天子不因障蔽而不出現
「譬如日天子（太陽之神）出現於世間，不會因為生來就盲的人看不見，就隱藏而不出現；又不會因為乾闥婆城（空中幻現的城）、阿脩羅的手、閻浮提的樹、高聳的巖、幽深的谷、塵霧、煙雲——像這樣種種東西的覆蓋障蔽，就隱藏而不出現；也不會因為時節的變化改換，就隱藏而不出現。
「菩薩摩訶薩也正是這樣：有大福德，他的心深廣，正念觀察，沒有退縮屈服；為了要究竟成就功德與智慧，對於上等殊勝之法心中生起志願樂欲；法的光明普遍照耀，見到一切義理；對於種種法門，智慧自在；常為了利益一切眾生而修善法，不曾錯起過一念捨棄眾生的心。
不因眾生難調就捨了迴向
「他不會因為眾生的性情弊惡、邪見、瞋恨污濁、難以調伏，就立刻棄捨他們、不再修迴向；只是以菩薩的大願作為甲冑而自我莊嚴，救護眾生，恆常沒有退轉。
「不會因為眾生不知報恩，就退失菩薩之行、捨棄菩提之道；不會因為和凡愚同處一地，就捨離一切如實的善根；不會因為眾生屢次生起過惡、難以忍受，就對他們生起疲厭之心。
日不但為一事而出現
「為什麼呢？譬如日天子，不只是為了一件事才出現於世間。菩薩摩訶薩也正是這樣：不只是為了一個眾生的緣故，才修諸善根、迴向阿耨多羅三藐三菩提（無上正等正覺）；而是普遍為了救護一切眾生的緣故，才修善根、迴向阿耨多羅三藐三菩提。
「像這樣：不只是為了清淨一個佛剎的緣故，不只是為了信一位佛的緣故，不只是為了見一位佛的緣故，不只是為了了達一法的緣故，才起大智之願、迴向阿耨多羅三藐三菩提；而是為了普遍清淨一切佛剎的緣故，普遍信一切諸佛的緣故，普遍承事供養一切諸佛的緣故，普遍了解一切佛法的緣故，才發起大願、修諸善根、迴向阿耨多羅三藐三菩提。
以諸佛法為所緣：十種心的真實迴向
「佛子！菩薩摩訶薩以諸佛之法作為所緣，起廣大心、不退轉心，在無量劫中修集稀有難得的心寶，和一切諸佛完全平等。
「菩薩這樣觀察種種善根：信心清淨，大悲堅固，以甚深心、歡喜心、清淨心，最勝心、柔軟心、慈悲心、憐愍心、攝護心、利益心、安樂心，普遍為眾生作真實的迴向——不只是嘴上說說。
願一切眾生：功德圓滿
「佛子！菩薩摩訶薩以種種善根迴向的時候，這樣起念說：
「『以我的善根，願一切趣中所生的、一切眾生，都得到清淨；功德圓滿，不可毀壞，沒有窮盡；常得他人尊重，正念不忘；獲得決定的智慧，具足無量的智；身業、口業、意業，一切功德，圓滿莊嚴。』
願一切眾生：承事諸佛，住佛所住
「又這樣起念：『以這些善根，使一切眾生承事供養一切諸佛，沒有空過的；在諸佛之處，清淨的信心不壞；聽聞正法，斷除種種疑惑，憶持不忘，如所說的去修行；
「『在如來之處，起恭敬之心，身業清淨，安住在無量廣大的善根中；永遠離開貧窮，七財（信·戒·慚·愧·聞·施·慧七種聖財）滿足；在諸佛之處，常隨佛修學，成就無量勝妙的善根，平等地悟解，安住一切智，用無所障礙的眼平等看待眾生；
「『種種相好莊嚴其身，沒有玷污缺損；言音清淨微妙，功德圓滿，諸根調伏，十力成就，善心滿足，無所依住。使一切眾生普遍得到佛的安樂，得到無量的安住，安住於佛所安住之處。』
見眾生造惡受苦：我當代受
「佛子！菩薩摩訶薩見到諸眾生造作惡業、承受種種重苦，因為這重障的緣故，見不到佛，聽不到法，也不認識僧。他便這樣起念：『我要在那些惡道之中，代替諸眾生承受種種苦，使他們得到解脫。』
「菩薩這樣承受苦毒的時候，反而更加精勤：不捨離、不迴避、不驚動、不恐怖、不退卻、不怯弱，沒有疲厭。為什麼呢？因為就像他所發的願一樣，他決定要荷負一切眾生，使他們得解脫的緣故。
隨業流轉·愛網所纏：起大悲而迴向
「菩薩那時這樣起念說：『一切眾生在生、老、病、死種種苦難之處，隨著業力流轉，邪見而無智，喪失了種種善法——我應當救他們，使他們得以出離。』
「又，那些眾生被愛的網所纏縛，被愚癡的蓋所覆蔽，染著於三有（欲有·色有·無色有），隨逐不捨，進入苦的籠檻，作種種魔的業行，福與智全都盡了，常懷疑惑，見不到安隱之處，不知道出離之道，在生死中輪轉不停，恆常沉溺在諸苦的淤泥裡。
「菩薩見了之後，起大悲之心、大饒益之心，想要使眾生全都得解脫，就以一切善根迴向，以廣大之心迴向，像三世菩薩所修的迴向那樣，像《大迴向經》所說的迴向那樣，願諸眾生普遍得到清淨，究竟成就一切種智。
我寧獨受眾苦：以身為質
「他又這樣起念：『我所修的行，是要使眾生都得以成就無上的智王；不是為自身而求解脫，只是為了救濟一切眾生，使他們全都得到一切智之心，度過生死之流，解脫種種苦。』
「又這樣起念：『我要普遍為一切眾生備受眾苦，使他們得以出離無量生死眾苦的大壑。我要普遍為一切眾生，在一切世界、一切惡趣之中，盡未來劫，承受一切苦，而仍然常為眾生勤修善根。為什麼呢？我寧可獨自承受這樣的眾苦，也不要眾生墮入地獄。我要在那些地獄、畜生、閻羅王等險難之處，以自身作為抵押，救贖一切惡道的眾生，使他們得到解脫。』
不為自身求道：五欲之過
「又這樣起念：『我發願保護一切眾生，終究不棄捨，所說的話真實，沒有虛妄。為什麼呢？我是為了救度一切眾生才發菩提心，不是為自身求無上之道，也不是為了求五欲的境界以及三有中的種種樂，才修菩提之行。
「『為什麼呢？世間的樂沒有一樣不是苦。那是眾魔的境界，是愚人所貪的，是諸佛所訶責的，一切苦患都因它而起；地獄、餓鬼以及畜生、閻羅王處，忿怒瞋恚、鬪爭訟諍、互相毀辱——像這樣的種種惡，都因為貪著五欲所導致。耽著五欲，就遠離諸佛，障礙生天，何況是得到阿耨多羅三藐三菩提！』
「菩薩這樣觀察世間貪著少許的欲味卻受無量的苦，終究不為了那五欲之樂而求無上菩提、修菩薩行；只是為了安樂一切眾生，發心修習，成滿大願，斬斷眾生種種苦的羂索（套繩），使他們得到解脫。
十種樂
「佛子！菩薩摩訶薩又這樣起念：『我要以善根這樣迴向，使一切眾生得到究竟樂、利益樂、不受樂（不受諸受之樂）、寂靜樂、無依樂、無動樂、無量樂、不捨不退樂、不滅樂、一切智樂。』
調御師·主兵臣·船師
「又這樣起念：『我要給一切眾生作調御師，作主兵之臣，手執大智慧的火炬，指示安隱之道，使他們離開險難，以善巧方便使他們得知真實之義；又在生死的大海裡，作一切智的善巧船師，度諸眾生，使他們到達彼岸。』
隨宜救護：迴向所成的七事
「佛子！菩薩摩訶薩以種種善根這樣迴向，就是說：『隨其所宜救護一切眾生，使他們出離生死；承事供養一切諸佛，得到無所障礙的一切智智；捨離眾魔，遠離惡知識；親近一切菩薩善友；滅除諸般過罪，成就清淨之業；具足菩薩廣大的行願、無量的善根。』
但一日出，悉能普照：唯我一人
「佛子！菩薩摩訶薩把種種善根正確地迴向之後，這樣起念：『不會因為四天下的眾生眾多，就有多個太陽出現；只要一個太陽出來，就能普照一切眾生。又，諸眾生並不是靠自身的光明才知道有晝夜、才能遊行觀察、興辦種種事業；這都是由於日天子出現，才成辦這些事，然而那日輪只有一個，並無第二個。』
「菩薩摩訶薩也正是這樣：修集善根而迴向的時候，這樣起念說：『那些眾生連自己都救不了，哪裡能救別人？唯有我一人，志向孤獨而無同伴，修集善根而這樣迴向。
「『就是說：為了要廣度一切眾生的緣故，普照一切眾生的緣故，示導一切眾生的緣故，開悟一切眾生的緣故，顧念養護一切眾生的緣故，攝受一切眾生的緣故，成就一切眾生的緣故，使一切眾生歡喜的緣故，使一切眾生悅樂的緣故，使一切眾生斷疑的緣故。』
我應如日，不求恩報：什麼才叫迴向
「佛子！菩薩摩訶薩又這樣起念：『我應當像太陽一樣，普照一切，不求恩報。眾生有惡，我都能容受，終究不因為這樣就捨棄誓願；不因為一個眾生的惡，就捨棄一切眾生。
「『只是勤修習善根而迴向，普遍使眾生都得到安樂；善根雖然少，卻普遍攝取眾生，以歡喜之心廣大地迴向。
「『如果有善根卻不想饒益一切眾生，就不叫作迴向；隨便哪一種善根，只要普遍以眾生作為所緣，才叫作迴向。
二十一種離相的迴向（澄觀科）
「『——把眾生安置在無所著的法性上而迴向，見眾生的自性不動不轉而迴向，對於迴向這件事無所依、無所取而迴向，不取善根之相而迴向，不分別業報的體性而迴向，不執著五蘊之相而迴向，不破壞五蘊之相而迴向，不取業而迴向，不求報而迴向，不染著因緣而迴向，不分別因緣所生起的而迴向，不執著名稱而迴向，不執著處所而迴向，不執著虛妄之法而迴向，不執著眾生相、世界相、心意相而迴向，不起心顛倒、想顛倒、見顛倒而迴向，不執著語言之道而迴向，觀一切法的真實性而迴向，觀一切眾生的平等相而迴向，以法界之印印可諸善根而迴向，觀諸法遠離貪欲而迴向。
解一切法無·業如光影
「『了解一切法是「無」，那麼所種植的善根也是這樣；觀諸法無二、無生、無滅，迴向也是這樣。
「『以像這樣的種種善根迴向，修行清淨的對治之法，所有的善根都隨順出世間之法。
「『不作二相：不是就著業去修習一切智，也不是離開業去迴向一切智；一切智並不就是業，然而不離開業而得到一切智。因為業如光影般清淨的緣故，報也如光影般清淨；因為報如光影般清淨的緣故，一切智智也如光影般清淨。
「『遠離「我」與「我所」的一切動亂思惟分別——這樣了知之後，以種種善根方便迴向。』
結：度脫眾生常無休息
「菩薩這樣迴向的時候，度脫眾生常無休息，卻不住在法相上；雖然知道諸法無業無報，卻善能出生一切業報而沒有違背爭執——像這樣以方便善巧修習迴向。
「菩薩摩訶薩這樣迴向的時候，遠離一切過失，為諸佛所稱讚。
「佛子！這就是菩薩摩訶薩的第一『救護一切眾生離眾生相迴向』。」
重頌的儀式
那時，金剛幢菩薩觀察十方一切法會大眾以及整個法界，深入句義，以無量之心修習勝行，大悲普遍覆護一切眾生，不斷絕三世諸如來的種性，契入一切佛的功德法藏，出生一切諸佛的法身，善能分別諸眾生的心，知道他們所種的善根已經成熟，安住在法身上而為眾生示現清淨的色身；承佛的神力，就說偈頌說：
重頌（一）：所迴的善根——四無量與六度
「在不可思議的劫數中修行道法，精進堅固而心無障礙，為了要饒益眾生之類，常求諸佛的功德之法。
「調御世間的無等之人，修治他的心意極其明潔，發心普遍救度一切含識（有情），這樣的人能夠善巧地契入迴向之藏。
「勇猛精進之力具足，智慧聰達而心意清淨，普遍救護一切眾生，他的心堪能安忍而不傾動。
「心善於安住而無可比等，意常清淨而大為歡悅，像這樣為了眾生勤加修行——譬如大地，普遍容受一切。
「不為自身求快樂，只想救護諸眾生，這樣發起大悲之心，很快就能進入無礙之地。
「十方一切諸世界，所有的眾生全都攝受，為了救他們的緣故而善安住其心，這樣修學種種迴向。
「修行布施而大為欣悅，護持淨戒而無所違犯，勇猛精進而心不動搖，迴向如來的一切智。
「他的心廣大而沒有邊際，忍力安住而不傾動，禪定甚深而恆常照了，智慧微妙而難以思議。
「在十方一切世界之中，具足修治清淨之行，像這樣的功德全都迴向，為了要安樂一切含識。
重頌（二）（澄觀科）：頌隨相迴向——利樂與代苦
「大士勤修種種善業，無量無邊不可計數，這樣全都拿來利益眾生，使他們安住在難以思議的無上智慧中。
「普遍為了一切眾生的緣故，在不可思議的劫中身處地獄，這樣不曾有過厭倦退悔之心，勇猛決定而常常迴向。
「不求色、聲、香與味，也不希求種種微妙的觸，只為了救度眾生，常求無上最殊勝的智慧。
「智慧清淨如同虛空，修習無邊的大士之行，像佛所行的種種行法，這個人就這樣常常修學。
「大士遊行諸世界，全都能使眾生安隱，普遍使一切都歡喜，修菩薩行而無有厭足。
「除滅一切心中的毒，思惟修習最上的智慧，不為自己求安樂，只願眾生得以離苦。
「這個人的迴向得到究竟，心常清淨而離開眾毒，為三世如來所付囑，安住在無上的大法之城。
重頌（三）（澄觀科）：頌離相迴向
「不曾染著於種種色，受、想、行、識也是這樣，他的心永遠出離三有，所有的功德全都迴向。
「佛所知所見的諸眾生，全都攝取而沒有遺餘，發誓願都使他們得解脫，為了他們修行而大歡喜。
「他的心念念恆常安住，智慧廣大而無可比等，離開愚癡、正念常寂然，一切諸業都清淨。
「那些菩薩處在世間，不執著內外一切法，如同風在虛空中行走而無障礙——大士的用心也正是這樣。
「所有的身業都清淨，一切的語言沒有過失，心常歸向於如來，能使諸佛都歡喜。
重頌（四）：頌迴向所成之益
「十方無量的諸國土，所有有佛之處都前往，在那裡覩見大悲之尊，無不恭敬而瞻仰奉事。
「心常清淨而離開種種過失，普遍進入世間而無所畏懼，已經安住在如來的無上之道，又為三有作大法之池。
「精勤觀察一切法，隨順思惟『有』與『非有』，這樣趣向真實之理，得以進入甚深的無諍之處。
「以此修成堅固之道，一切眾生都不能破壞，善能了達諸法之性，普遍於三世無所執著。
「這樣迴向而到達彼岸，普遍使眾生離開眾垢，永遠離開一切所依，得以進入究竟無依之處。
「一切眾生的語言之道，隨他們的種類各各差別，菩薩全都能分別而說，而心無所執著、無所障礙。
「菩薩這樣修迴向，功德方便不可言說，能使十方世界之中，一切諸佛都稱歎。」
The Question Raised and the Roots of Goodness Dedicated: The Six Perfections and the Four Immeasurables
The bodhisattva Vajra Banner himself raises the question, and himself answers it:
“Son of the Buddha! What is the bodhisattva-mahāsattva's ‘dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings’?
“Son of the Buddha! This bodhisattva-mahāsattva practices the dāna-pāramitā (the perfection of giving), purifies the śīla-pāramitā (the perfection of the precepts), cultivates the kṣānti-pāramitā (the perfection of patience), raises the pāramitā of vigor, enters the dhyāna-pāramitā (the perfection of meditative concentration), and dwells in the prajñā-pāramitā (the perfection of wisdom); and he cultivates great kindness, great compassion, great joy, and great equanimity — cultivating measureless roots of goodness such as these.
“When he cultivates the roots of goodness, he gives rise to this thought: ‘May these roots of goodness be universally able to benefit all sentient beings, causing them all to be pure, on to the ultimate, and forever to leave behind the measureless suffering and distress of the hells, of the hungry ghosts, of the animals, of the place of Yama, and the rest.’
Ten Times ‘I Shall Be, for All Sentient Beings’
“When the bodhisattva-mahāsattva plants roots of goodness, he dedicates his own roots of goodness in this way:
“‘I shall be a house for all sentient beings, for the sake of sparing them all things of suffering; I shall be a guard for all sentient beings, for the sake of causing them all to be liberated from the afflictions; I shall be a refuge for all sentient beings, for the sake of causing them all to get free of every fear; I shall be a resort for all sentient beings, for the sake of causing them to reach omniscience; I shall be a security for all sentient beings, for the sake of causing them to gain the place of ultimate peace and security; I shall be a light for all sentient beings, for the sake of causing them to gain the light of wisdom and to extinguish the darkness of delusion; I shall be a torch for all sentient beings, for the sake of breaking apart all their darkness of ignorance; I shall be a lamp for all sentient beings, for the sake of causing them to dwell in the place of ultimate purity; I shall be a guide for all sentient beings, for the sake of leading them to enter the true Dharma; I shall be a great guide for all sentient beings, for the sake of giving them the great wisdom that is unobstructed.’
“Son of the Buddha! When the bodhisattva-mahāsattva dedicates his manifold roots of goodness in this way, he benefits all sentient beings equally, and ultimately causes them all to attain omniscience.
Neither Kin nor Friend, Guarded Just the Same
“Son of the Buddha! Toward sentient beings who are neither kin nor friend the bodhisattva-mahāsattva likewise guards and dedicates, with no difference at all from how he treats kin and friends. Why is this? Because the bodhisattva-mahāsattva has already entered the equality of all dharmas, and so he does not give rise, toward any sentient being, to a single thought that ‘this one is not kin, not friend’.
“Suppose some sentient being gives rise to a mind of enmity and harm toward the bodhisattva: the bodhisattva still looks upon him with kindly eyes and from first to last has no anger; and he acts universally as a good friend for sentient beings, expounding the true Dharma for them and causing them to cultivate it.
The Great Sea Is Not Spoiled by the Many Poisons
“It is like the great sea, which none of the many poisons can alter or ruin. So it is with the bodhisattva: all those who are foolish and benighted, who have no wisdom, who do not know kindness received, who are hate-filled, stubborn, and vicious, who are arrogant and self-important, whose mind's eye is blind (their mind's eye as if sightless), who do not recognize good dharmas — evil sentient beings of every such kind, pressing and vexing him in every manner, are none of them able to shake or disturb him.
The Sun God-Son Does Not Fail to Appear Because of Coverings and Obstructions
“It is like the sun god-son (the god of the sun), who appears in the world and does not, because those born blind cannot see him, hide himself and fail to appear; nor does he, because of the city of the gandharvas (a city conjured in the air), the hand of an asura, the trees of Jambudvīpa, towering crags, deep valleys, dust and mist, smoke and cloud — things of every such kind covering and obstructing him — hide himself and fail to appear; nor does he, because the seasons alter and change, hide himself and fail to appear.
“So it is precisely with the bodhisattva-mahāsattva: he has great merit, his mind is deep and vast, he observes with right mindfulness, and he does not shrink back or submit; because he wishes to bring merit and wisdom to their ultimate accomplishment, toward the surpassing dharmas above he gives rise in his mind to aspiration and delight; the light of the Dharma shines everywhere and he sees every meaning; toward the manifold dharma-gates his wisdom is sovereign; always for the sake of benefiting all sentient beings he cultivates good dharmas, and he has never once mistakenly given rise to a thought of forsaking sentient beings.
He Does Not Abandon the Dedication Because Beings Are Hard to Tame
“He does not, because sentient beings are vicious in nature, of wrong views, hate-filled and turbid, and hard to tame, forsake them at once and cultivate the dedication no more; rather he takes the bodhisattva's great vow as his armor and adorns himself with it, rescuing and guarding sentient beings, constantly without turning back.
“He does not, because sentient beings do not know to repay kindness, fall away from the bodhisattva's practice and forsake the path of awakening; he does not, because he dwells in one place together with the common and the foolish, cast off all the roots of goodness that accord with reality; he does not, because sentient beings again and again give rise to faults and are hard to bear, give rise to a mind of weariness toward them.
The Sun Does Not Appear for One Matter Only
“Why is this? It is like the sun god-son, who does not appear in the world for one matter only. So it is precisely with the bodhisattva-mahāsattva: it is not for the sake of one sentient being that he cultivates the manifold roots of goodness and dedicates them to anuttarā samyaksaṃbodhi (unsurpassed perfect awakening); rather it is for the sake of universally rescuing and guarding all sentient beings that he cultivates roots of goodness and dedicates them to unsurpassed perfect awakening.
“So too: it is not for the sake of purifying one buddha-land, not for the sake of having faith in one buddha, not for the sake of seeing one buddha, not for the sake of comprehending one dharma, that he raises the vow of great wisdom and dedicates it to unsurpassed perfect awakening; rather it is for the sake of universally purifying all buddha-lands, of universally having faith in all the buddhas, of universally serving and making offerings to all the buddhas, of universally understanding all the buddha-dharmas, that he raises the great vow, cultivates the manifold roots of goodness, and dedicates them to unsurpassed perfect awakening.
Taking the Dharma of the Buddhas as the Object: The True Dedication of Ten Kinds of Mind
“Son of the Buddha! The bodhisattva-mahāsattva takes the dharma of the buddhas as his object, raises a vast mind and a mind that does not turn back, and through measureless kalpas gathers up the jewel of the mind that is rare and hard to obtain, and is completely equal with all the buddhas.
“The bodhisattva contemplates his manifold roots of goodness in this way: his faith is pure, his great compassion is firm, and with a most profound mind, a joyful mind, a pure mind, a most excellent mind, a gentle mind, a kind and compassionate mind, a pitying mind, a mind that gathers and guards, a mind that benefits, and a mind that brings peace and joy, he makes a true dedication universally for sentient beings — not merely with the words of his mouth.
May All Sentient Beings: Merit Complete
“Son of the Buddha! When the bodhisattva-mahāsattva dedicates his manifold roots of goodness, he gives rise to this thought:
“‘By my roots of goodness, may all who are born in any of the destinies, all sentient beings, gain purity; may their merit be complete, indestructible, and without end; may they always be honored by others, their right mindfulness unforgotten; may they obtain settled wisdom and be furnished with measureless knowledge; and may their bodily deeds, their verbal deeds, and their mental deeds, and all their merit, be complete and adorned.’
May All Sentient Beings: Serving the Buddhas, Dwelling Where the Buddhas Dwell
“He also gives rise to this thought: ‘By these roots of goodness, may all sentient beings serve and make offerings to all the buddhas with none of it in vain; may their pure faith toward the buddhas be indestructible; may they hear the true Dharma, cut off every doubt, hold it in memory unforgotten, and practice as it is spoken;
“‘may they, in the presence of the tathāgatas, raise a mind of reverence, their bodily deeds pure, dwelling in measureless and vast roots of goodness; may they forever leave poverty behind and have the seven riches complete (faith · precepts · shame · abashment · learning · giving · wisdom, the seven noble riches); may they, in the presence of the buddhas, always follow the Buddha in study, accomplish measureless surpassing and wondrous roots of goodness, awaken and understand equally, dwell in omniscience, and look upon sentient beings equally with an unobstructed eye;
“‘may marks and signs of every kind adorn their bodies, without stain or defect; may their speech be pure and subtle, their merit complete, their faculties tamed, the ten powers accomplished, their good mind fulfilled, and dwelling upon nothing. May all sentient beings universally gain the happiness of a buddha, gain measureless dwelling, and dwell where the buddhas dwell.’
Seeing Beings Make Evil and Undergo Suffering: I Shall Undergo It in Their Place
“Son of the Buddha! The bodhisattva-mahāsattva sees the manifold sentient beings making evil karma and undergoing manifold grave sufferings, and because of these heavy obstacles they do not see the Buddha, do not hear the Dharma, and do not recognize the Saṅgha. Then he gives rise to this thought: ‘I shall, within those evil destinies, undergo the manifold sufferings in place of the manifold sentient beings, causing them to gain liberation.’
“When the bodhisattva undergoes the venom of suffering in this way, he grows on the contrary more diligent: he does not forsake, does not evade, is not startled, is not frightened, does not draw back, is not faint-hearted, and has no weariness. Why is this? Because just as he has vowed, he is determined to shoulder all sentient beings and cause them to gain liberation.
Turning with Their Karma, Bound by the Net of Craving: Raising Great Compassion and Dedicating
“The bodhisattva then gives rise to this thought: ‘All sentient beings, in the places of the manifold sufferings and difficulties of birth, old age, sickness, and death, turn along with their karma, are of wrong views and without wisdom, and have lost the manifold good dharmas — I ought to rescue them and cause them to get out.’
“Again, those sentient beings are bound by the net of craving and covered over by the canopy of delusion; they are dyed and attached to the three existences (existence in the desire realm · existence in the form realm · existence in the formless realm), pursuing them and not letting go; they enter the cage of suffering, perform the deeds of the manifold demons, their merit and their wisdom alike exhausted; they always harbor doubt, do not see the place of peace and security, do not know the road out, turn without cease within birth-and-death, and are constantly sunk in the mire of the manifold sufferings.
“Having seen this, the bodhisattva raises a mind of great compassion and a mind of great benefit; wishing to cause sentient beings all to gain liberation, he dedicates all his roots of goodness, dedicates them with a vast mind, dedicating as the bodhisattvas of the three times have cultivated their dedication, dedicating as the Sūtra of the Great Dedication speaks of dedication, vowing that the manifold sentient beings may universally gain purity and ultimately accomplish the knowledge of all modes.
I Would Rather Undergo the Many Sufferings Alone: My Body as the Pledge
“He again gives rise to this thought: ‘The practice I cultivate is to cause sentient beings all to accomplish the unsurpassed king of wisdom; it is not for my own body that I seek liberation, but only to rescue and relieve all sentient beings, causing them all to gain the mind of omniscience, to cross the flood of birth-and-death, and to be liberated from the manifold sufferings.’
“He also gives rise to this thought: ‘I shall universally, for all sentient beings, undergo the manifold sufferings to the full, causing them to get out of the great ravine of the measureless sufferings of birth-and-death. I shall universally, for all sentient beings, in all worlds and in all evil destinies, throughout the kalpas to come, undergo every suffering, and yet always diligently cultivate roots of goodness for sentient beings. Why is this? I would rather undergo such manifold suffering alone than have sentient beings fall into the hells. I shall, in those places of danger and difficulty — the hells, the animals, the place of Yama, and the rest — make my own body the pledge, ransoming all the sentient beings of the evil destinies and causing them to gain liberation.’
Not Seeking the Path for His Own Body: The Fault of the Five Desires
“He also gives rise to this thought: ‘I vow to protect all sentient beings and in the end not to forsake them; what I say is truthful, without falsity. Why is this? It is for the sake of delivering all sentient beings that I have raised the mind of awakening; it is not for my own body that I seek the unsurpassed path, nor is it to seek the realms of the five desires and the manifold pleasures within the three existences that I cultivate the practice of awakening.
“‘Why is this? Of the pleasures of the world there is not one that is not suffering. They are the realm of the manifold demons, what fools covet, what the buddhas censure; all suffering and calamity arise from them; the hells, the hungry ghosts, and the animals, the place of Yama, wrath and anger, quarrels and litigation, mutual reviling and disgrace — evils of every such kind all come about through coveting and attachment to the five desires. To be besotted with the five desires is to be far from the buddhas and obstructed from birth in heaven — how much more from attaining anuttarā samyaksaṃbodhi!’
“The bodhisattva contemplates in this way that the world covets a little savor of desire and undergoes measureless suffering; in the end it is not for the sake of that pleasure of the five desires that he seeks unsurpassed awakening and cultivates the bodhisattva practice; but only to bring peace and joy to all sentient beings does he raise the mind and cultivate, fulfilling the great vow, cutting through the snares (the noose-ropes) of the manifold sufferings of sentient beings and causing them to gain liberation.
The Ten Kinds of Happiness
“Son of the Buddha! The bodhisattva-mahāsattva again gives rise to this thought: ‘I shall dedicate my roots of goodness in this way, causing all sentient beings to gain the ultimate happiness, the happiness of benefit, the happiness of not receiving (the happiness of not receiving the feelings), the happiness of stillness, the happiness of no dependence, the happiness of no movement, the measureless happiness, the happiness of not forsaking and not turning back, the happiness of not ceasing, and the happiness of omniscience.’
The Taming Master · The Minister of the Army · The Ship-Master
“He also gives rise to this thought: ‘I shall be for all sentient beings a taming master, and be a minister in charge of the troops; holding aloft the torch of great wisdom, I shall show them the road of peace and security, cause them to leave danger and difficulty behind, and by skillful means cause them to know the true meaning; and in the great sea of birth-and-death I shall be the skilled ship-master of omniscience, ferrying the manifold sentient beings and causing them to reach the other shore.’
Rescuing and Guarding as Is Fitting: The Seven Things the Dedication Accomplishes
“Son of the Buddha! When the bodhisattva-mahāsattva dedicates his manifold roots of goodness in this way, that is to say: ‘Rescuing and guarding all sentient beings as is fitting for each, causing them to get out of birth-and-death; serving and making offerings to all the buddhas, gaining the unobstructed wisdom of omniscience; forsaking the manifold demons, and keeping far from bad friends; drawing near to all bodhisattva good friends; extinguishing every fault and offense, and accomplishing pure karma; being furnished with the bodhisattva's vast practices and vows, and with measureless roots of goodness.’
But One Sun Rises and Can Universally Illumine All: I Alone
“Son of the Buddha! When the bodhisattva-mahāsattva has rightly dedicated his manifold roots of goodness, he gives rise to this thought: ‘It is not because the sentient beings of the four continents are many that many suns appear; let but one sun rise, and it can universally illumine all sentient beings. Moreover, it is not by a light of their own bodies that sentient beings know there is day and night, are able to travel about and observe, and set up their manifold undertakings; all this is accomplished because the sun god-son appears — and yet that sun-disc is one only, and there is no second.’
“So it is precisely with the bodhisattva-mahāsattva: when he gathers roots of goodness and dedicates them, he gives rise to this thought: ‘Those sentient beings cannot even save themselves — how could they save others? I alone, my resolve solitary and without companion, gather roots of goodness and dedicate them in this way.
“‘That is to say: for the sake of widely delivering all sentient beings, for the sake of universally illumining all sentient beings, for the sake of showing and guiding all sentient beings, for the sake of awakening all sentient beings, for the sake of looking back upon and nurturing all sentient beings, for the sake of gathering in all sentient beings, for the sake of bringing all sentient beings to accomplishment, for the sake of causing all sentient beings to rejoice, for the sake of causing all sentient beings to delight, for the sake of causing all sentient beings to cut off doubt.’
I Should Be Like the Sun, Seeking No Return of Kindness: What Deserves the Name of Dedication
“Son of the Buddha! The bodhisattva-mahāsattva again gives rise to this thought: ‘I should be like the sun, universally illumining all and seeking no return of kindness. When sentient beings have evil, I can bear with all of it, and in the end I do not on that account forsake my vow; I do not, for the evil of one sentient being, forsake all sentient beings.
“‘I only diligently cultivate roots of goodness and dedicate them, universally causing sentient beings all to gain peace and joy; though the roots of goodness be few, they universally gather in sentient beings, and with a joyful mind I dedicate them vastly.
“‘If there are roots of goodness but one does not wish to benefit all sentient beings, that is not called dedication; take any single root of goodness whatever, and only when it universally takes sentient beings as its object is it called dedication.
Twenty-One Dedications Free of Marks (Chengguan's outline)
“‘— Setting sentient beings in the dharma-nature to which nothing clings, and dedicating; seeing that the self-nature of sentient beings neither moves nor turns, and dedicating; toward this matter of dedication depending on nothing and grasping nothing, and dedicating; not grasping the mark of the roots of goodness, and dedicating; not discriminating the substance of karma and its recompense, and dedicating; not clinging to the marks of the five aggregates, and dedicating; not ruining the marks of the five aggregates, and dedicating; not grasping karma, and dedicating; not seeking recompense, and dedicating; not being dyed by and attached to causes and conditions, and dedicating; not discriminating what causes and conditions give rise to, and dedicating; not clinging to names, and dedicating; not clinging to places, and dedicating; not clinging to dharmas that are false and empty, and dedicating; not clinging to the mark of sentient beings, the mark of worlds, or the mark of mind and thought, and dedicating; not giving rise to the inversion of mind, the inversion of perception, or the inversion of view, and dedicating; not clinging to the way of words and speech, and dedicating; contemplating the true nature of all dharmas, and dedicating; contemplating the equal mark of all sentient beings, and dedicating; sealing the manifold roots of goodness with the seal of the Dharma realm, and dedicating; contemplating that all dharmas are far from craving and desire, and dedicating.
Understanding That All Dharmas Are ‘Nothing’ · Karma Is Like a Shadow Cast by Light
“‘Understanding that all dharmas are ‘nothing’, then what is planted as roots of goodness is likewise so; contemplating that the manifold dharmas are not two, are unborn and unceasing, the dedication too is likewise so.
“‘Dedicating with manifold roots of goodness such as these, he cultivates the pure dharma of counteraction, and all his roots of goodness accord with the world-transcending dharma.
“‘He does not make two marks: it is neither in terms of karma that he cultivates omniscience, nor apart from karma that he dedicates to omniscience; omniscience is not itself karma, and yet it is not apart from karma that omniscience is gained. Because karma is pure like a shadow cast by light, the recompense too is pure like a shadow cast by light; because the recompense is pure like a shadow cast by light, the wisdom of omniscience too is pure like a shadow cast by light.
“‘Being far from all the agitated thinking and discrimination of ‘I’ and ‘what is mine’ — knowing thus, he dedicates the manifold roots of goodness by skillful means.’
Conclusion: Liberating Beings Without Ever Resting
“When the bodhisattva dedicates in this way, he liberates sentient beings without ever resting, and yet he does not dwell in the marks of dharmas; though he knows that the manifold dharmas have no karma and no recompense, he is well able to bring forth all karma and recompense without contradiction or contention — thus by skillful means he cultivates the dedication.
“When the bodhisattva-mahāsattva dedicates in this way, he is far from every fault and is praised by the buddhas.
“Son of the Buddha! This is the bodhisattva-mahāsattva's first ‘dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings’.”
The Ceremony of the Repeated Verses
At that time the bodhisattva Vajra Banner observed all the assemblies of the ten directions and the whole Dharma realm, entered deeply into the meaning of the phrases, cultivated surpassing practice with a measureless mind, with great compassion universally covered and protected all sentient beings, did not cut off the seed-nature of the tathāgatas of the three times, entered the treasury of the merit-dharmas of all the buddhas, brought forth the dharma-body of all the buddhas, was well able to discriminate the minds of the manifold sentient beings, and, knowing that the roots of goodness they had planted were ripe, dwelt in the dharma-body and manifested a pure form-body for sentient beings; receiving the Buddha's spiritual power, he then spoke verses, saying:
Repeated Verses (1): The Roots of Goodness Dedicated — The Four Immeasurables and the Six Perfections
“Through inconceivable kalpas he cultivates the path, vigorous and firm, his mind unobstructed; because he wishes to benefit the kinds of living beings, he ever seeks the merit-dharmas of the buddhas.
“He who tames the world, the peerless one, refines and polishes his thought to the utmost clarity; raising the mind to deliver universally all the conscious, such a one is able skillfully to enter the treasury of dedication.
“His power of brave and vigorous effort is complete, his wisdom penetrating and his thought pure; universally he rescues and guards all sentient beings, and his mind is able to bear patiently and does not tilt.
“His mind dwells well and is beyond compare, his thought is ever pure and greatly delighted; cultivating diligently in this way for the sake of beings — it is like the great earth, which universally bears all.
“He does not for his own body seek pleasure, but wishes only to rescue and guard the manifold sentient beings; raising in this way the mind of great compassion, he swiftly is able to enter the ground of no obstruction.
“In all the worlds of the ten directions, all the sentient beings there are he gathers in; for the sake of rescuing them he settles his mind well, and thus he studies the manifold dedications.
“He practices giving with great delight, upholds pure precepts without transgression, is brave and vigorous with a mind unshaken, and dedicates to the omniscience of the Tathāgata.
“His mind is vast and without bound, the power of his patience dwells and does not tilt; his meditative concentration is most profound and constantly illumines, his wisdom is subtle and hard to conceive.
“Within all the worlds of the ten directions he is furnished with the cultivating and refining of pure practice; merit such as this he dedicates entirely, because he wishes to bring peace and joy to all the conscious.
Repeated Verses (2) (Chengguan's outline): Verses on the Dedication That Follows Marks — Benefit and Joy, and Undergoing Suffering in Their Place
“The great being diligently cultivates manifold good deeds, measureless, boundless, beyond reckoning; all of these he takes and uses to benefit sentient beings, causing them to dwell in the unsurpassed wisdom that is hard to conceive.
“Universally, for the sake of all sentient beings, through inconceivable kalpas he dwells in the hells; thus he has never had a mind of weariness or regret, but bravely and decidedly dedicates constantly.
“He does not seek form, sound, scent, or taste, nor does he hope for the manifold subtle touches; only to deliver sentient beings does he ever seek the unsurpassed and most excellent wisdom.
“His wisdom is pure like space; he cultivates the boundless practice of a great being; the manifold practices such as the Buddha practices, this person thus constantly studies.
“The great being travels through the manifold worlds and is able everywhere to make sentient beings secure; universally he causes all to rejoice, and cultivates the bodhisattva practice without ever being satisfied.
“He extinguishes every poison within the mind, and ponders and cultivates the highest wisdom; not for himself does he seek peace and joy, but wishes only that sentient beings may get free of suffering.
“This person's dedication reaches the ultimate, his mind ever pure and far from the many poisons; he is entrusted by the tathāgatas of the three times and dwells in the unsurpassed city of the great Dharma.
Repeated Verses (3) (Chengguan's outline): Verses on the Dedication Free of Marks
“He has never been dyed by or attached to the manifold forms, and so it is with feeling, perception, formations, and consciousness; his mind forever goes out from the three existences, and all his merit he dedicates entirely.
“The manifold sentient beings whom the Buddha knows and sees he gathers in entirely, with none left over; he vows to cause them all to gain liberation, and cultivating for their sake he greatly rejoices.
“His mindfulness dwells constantly thought after thought, his wisdom is vast and beyond compare; far from delusion, his right mindfulness constantly still, all his manifold deeds are pure.
“Those bodhisattvas dwell within the world and cling to no dharma, inner or outer, just as the wind travels within space without obstruction — so precisely is the great being's use of mind.
“All his bodily deeds are pure, and all his words are without fault; his mind ever turns toward the Tathāgata, and he is able to make the buddhas all rejoice.
Repeated Verses (4): Verses on the Benefit the Dedication Accomplishes
“In the measureless lands of the ten directions, wherever there are buddhas he goes; there he beholds the honored ones of great compassion, and there is none he does not revere, gaze upon, and serve.
“His mind is ever pure and far from the manifold faults; he enters the world everywhere without fear; already he dwells in the unsurpassed path of the Tathāgata, and he acts moreover as a great Dharma-pool for the three existences.
“Diligently he contemplates all dharmas, and in accord with them ponders ‘existent’ and ‘not existent’; thus he heads toward the true principle and gains entry to the most profound place of no contention.
“By this he cultivates and completes the firm path, which none of the sentient beings can ruin; he is well able to comprehend the nature of the manifold dharmas and universally, throughout the three times, clings to nothing.
“Dedicating in this way he reaches the other shore, universally causing sentient beings to leave the manifold defilements; forever far from every support, he gains entry to the ultimate place of no support.
“The ways of speech of all sentient beings, differing severally according to their kinds — the bodhisattva is able to discriminate and speak them all, and yet his mind clings to nothing and is unobstructed.
“The bodhisattva cultivates the dedication in this way; his merit and skillful means cannot be spoken; he is able to cause, within the worlds of the ten directions, all the buddhas alike to praise him.”
為什麼第一個迴向的名字這麼長
十個迴向，九個名字都短——不壞、等一切佛、至一切處、無盡功德藏——只有第一個長得像一句話：「救護一切眾生離眾生相迴向」。這不是修辭的鋪張，是這一位的全部內容都寫在名字上了。
澄觀釋此名云：大悲廣濟名為救護一切眾生，大智無著故云離眾生相。也就是說，這一個名字裡卡著兩件表面相反的事：一邊要真的把眾生救起來，一邊又不許心裡有一個「眾生」的相可得。少了前一半，迴向成了空談；少了後一半，迴向成了新的繫縛。
先排一個常見的誤解：離眾生相不是『不管眾生』。經文從頭到尾都在講救、講代苦、講以身為質，一句也沒有勸人放手。離的是相，不是事。
澄觀因此把長行判成兩大段：前半是隨相迴向，即迴向眾生與菩提，解釋名字的「救護一切眾生」；後半自「我應如日」起是離相迴向，即迴向實際，解釋名字的「離眾生相」。他又補一句要緊的話——每一個隨相之句本來就都具足後面所說的離相，只是文字有先後，行門其實在一心。落到地上：讀這一段，前半後半不要當成兩段功課，要當成同一件事的兩隻眼。
所迴的是什麼：六度四無量
迴向要有東西可迴。經文開口不談迴向，先報所迴之善根：「行檀波羅蜜，淨尸波羅蜜，修羼提波羅蜜，起精進波羅蜜，入禪波羅蜜，住般若波羅蜜，大慈、大悲、大喜、大捨，修如是等無量善根。」六度加四無量，這就是本位所迴之物。
有意思的是六個度用了六個不同的動詞：施是「行」、戒是「淨」、忍是「修」、進是「起」、定是「入」、慧是「住」。李通玄逐度設問，正解此意——他說忍體須加行修學，因為忍是防他人凌辱，不像布施是自己捨得出去；又說精進之所以要「起」，是因為忍只是自息忿恨，不是欣然利物之行，所以須另起利物之行。動詞不同，是因為每一度下手處不同。
那麼所迴的「體」到底是六度四無量，還是別的？澄觀誌古人有二說：一說本位既名救護與離相，則救護是悲、離眾生相是智，就以悲智為行體；一說既是為了迴向才修諸善根，那麼那些善根就是體。他兩存不判。法藏則逕以六度四無量等諸行善根為行體。李通玄又別立一路，以大智法身為離體，而以十波羅蜜與四無量心為處生死救護眾生之所緣。三家各有其軌，此處誌錄，不判高下。
修善根之際，經文立刻繫上第一個願：「願此善根普能饒益一切眾生，皆使清淨，至於究竟，永離地獄、餓鬼、畜生、閻羅王等無量苦惱。」注意這一願的次第——先普益，次清淨，次究竟，最後才說離惡趣。離苦不是終點，是最低那一階。
十種「我當為一切眾生作」
接著是本段第一組排句：為眾生作舍、作護、作歸、作趣、作安、作明、作炬、作燈、作導師、作大導師。十句皆作『為一切眾生作某某……故』之式（首句冠「我當」二字，第七句「破彼一切無明闇故」與第十句「與其無礙大智慧故」不用「令」字），讀起來像一份誓詞。
這十句不是十個好聽的比喻並排，是有深淺次第的。澄觀逐句判之：初句離苦果，第二句離苦因，第三句通於因果，因為五種怖畏之中含攝三道；這前三句通於淺深。後七句則唯約究竟——第四得菩提，第五得涅槃，第六滅的是煩惱之源、根本不覺，若滅此者如天之大明，第七滅所知之闇，故經文說「破彼一切無明闇」，好比人執炬而委悉照見，第八令得解脫故稱為燈，第九令證法身故言「引其令入真實法」，第十令成般若，即無二礙智，亦是權實無礙之智。
排一個誤讀：作舍作護不是慈善式的照顧。舍是使人免苦事，燈是使人住究竟清淨處——十句的落點一路往上走，最後落在「與其無礙大智慧」。所以澄觀說前三通淺深、後七唯究竟。菩薩給人的最後一樣東西是智慧，不是安置。
十句說完，經文自己收一句：「菩薩摩訶薩以諸善根如是迴向，平等饒益一切眾生，究竟皆令得一切智。」澄觀判此為總結，說前十句有通淺深，故此處令其究竟得一大事。
非親非友，一樣守護
隨相迴向的第二科，澄觀名之為受惱救護——救護的對象變成了正在傷害你的人。
經文說：菩薩「於非親友守護迴向，與其親友等無差別」。然後自問「何以故」，自答：「菩薩摩訶薩入一切法平等性故，不於眾生而起一念非親友想。」
要看清楚這個理由的位置。它不是『因為我修養好，所以我忍』，而是『因為已入一切法平等性，所以連這不是親友的一念都不起』。前者是壓，後者是根本沒有那個分別可壓。經文更進一步：「設有眾生於菩薩所起怨害心，菩薩亦以慈眼視之，終無恚怒。」而且不止於不怒——「普為眾生作善知識，演說正法，令其修習」。怨害者反成了所化之機。
落到地上：檢查自己的平等心是修在第幾層。若還在『他這樣待我，我仍然對他好』，那是忍；經文說的是連「他」與「我」那一格分別都已入平等性。這一節之所以擺在十句誓詞之後，正因為誓詞容易發，遇惱不退才是真的。
大海不被眾毒變壞
經文為受惱救護立了兩個譬喻，第一個是大海：「譬如大海，一切眾毒不能變壞。菩薩亦爾」
澄觀把這個喻的三隻腳一一配清楚：海喻菩薩，因為器量大的緣故；眾毒喻惡眾生；不變喻菩薩不亂——整個喻要說的是遇惡緣而不變本心。
所惱之相，經文列得毫不客氣：「一切愚蒙、無有智慧、不知恩德、瞋很頑毒、憍慢自大、其心盲瞽、不識善法……如是等類諸惡眾生，種種逼惱，無能動亂。」七種相，句句是真實會遇到的人。
這裡的教學重點在「器量」二字。海之所以不被眾毒變壞，不是因為海找到了對付毒的方法，是因為海夠大。所以對治瞋惱的路，經文不指向技巧，指向容量。排一個誤解：不動亂不等於沒感覺——經文說的是「無能動亂」，是那些逼惱推不動他，不是他麻木。
日出，不因誰看不見而不出
第二個喻是日輪，這是本段最長的一個喻。
經文說：日天子出現世間，不因生盲之人看不見就隱而不現；不因乾闥婆城、阿脩羅手、閻浮提樹、崇巖、邃谷、塵霧、煙雲等物覆障就隱而不現；也不因時節變改就隱而不現。
澄觀判此喻為『遇惡不息利益』，分喻、合、徵釋三節；喻中又二，先說日輪具德，後說遇緣不息。他把合門中的十句一一配作日之十德：福德之輪已圓、智用深廣難測、正念游空無有高下、慈風運用不退不疲、圓福智輪顯照空法、三乘山谷普照無私、使目覩萬像了真俗之義、使居自乘業以智成辦、常為利益晝夜無休、無器生盲亦不語捨。經文合處確實一句一句對得上：「有大福德，其心深廣，正念觀察，無有退屈；為欲究竟功德智慧，於上勝法心生志欲；法光普照，見一切義；於諸法門，智慧自在；常為利益一切眾生而修善法，曾不誤起捨眾生心」
障緣那一面也是逐項合的。澄觀別配云：弊惡合生盲，邪見合乾闥婆城，因為那城令人妄謂為實；瞋濁合阿脩羅手，日為帝釋先鋒，彼瞋故覆障；不知報恩合閻浮樹與崇巖邃谷；「不以凡愚共同一處」合前之塵霧煙雲，因為它們能遍滿虛空，猶如凡愚同處一地；「不以眾生數起過惡」合前之時節改變，因為頻起過惑、乍善乍惡，正如晝夜陰陽失度。澄觀把這些惡緣合為十一事——底本列名之障緣為七，另有生盲與時節變改二緣，並「如是等物」之總收，其開合之數依疏。
經文之合共有四句「不以」：不以性弊惡難調就棄捨不修迴向，不以不知報恩就退菩薩行捨菩提道，不以凡愚共處就捨離如實善根，不以數起過惡就生疲厭心；而其正面只有一句——「但以菩薩大願甲冑而自莊嚴，救護眾生，恒無退轉」。落到地上：退心的四個口子都被經文一一堵死，堵法只有一個，是願。
日不但為一事出現：悲與智同時照
受惱救護之末，經文再自徵「何以故」，再引一次日喻：「譬如日天子，不但為一事故出現世間。」
澄觀點破這一徵的意思：先徵是問「何以惡不厭捨」，釋則答「悲智均故」。他分合門為二——先以大悲合日，惡是它的所緣境，本來就是為一切而來，哪裡會單單挑掉惡人？如日普益，難道會為了槁木就不照？次自「如是」以下以智合日，善惡均照。
經文的合是一組否定加一組肯定。否定：不但為一眾生，不但為淨一佛剎，不但為信一佛，不但為見一佛，不但為了一法。肯定：「為普淨一切佛剎故，普信一切諸佛故，普承事供養一切諸佛故，普解一切佛法故，發起大願，修諸善根，迴向阿耨多羅三藐三菩提。」
這一節是整個受惱救護的收束，也是全段第一次點出迴向的第二處——菩提。前面十句作舍作護是迴向眾生，這裡連下四個「迴向阿耨多羅三藐三菩提」，是迴向菩提。三處迴向之中，此段已具其二。
以佛法為所緣：十種心的真實迴向
受惱救護之後，經文轉入迴向之相。澄觀分二：先辨迴向之心，後辨迴向之願。
心的部分先說所緣：「菩薩摩訶薩以諸佛法而為所緣，起廣大心、不退轉心，無量劫中修集希有難得心寶，與一切諸佛悉皆平等。」澄觀釋之云，這是緣境廣大、上等佛心，以圓覺因果之法為所緣境；圓明可貴，所以稱之為寶。
然後生出兩種心，一是於上等佛而得淨信心，二是於下與眾生同大悲體——經文正作「信心清淨，大悲堅固」。依這兩者，才成十心：「甚深心、歡喜心、清淨心，最勝心、柔軟心、慈悲心、憐愍心、攝護心、利益心、安樂心」澄觀釋前五云：一契理故名甚深，二自慶慶他故名歡喜，三離過故名清淨，四超二乘故名最勝，五定樂相應故名柔軟，其餘五者可知。
末後一句是這一節真正的刀：「普為眾生真實迴向，非但口言。」澄觀釋云，心順口故名為真實。落到地上：十心是量心之尺——迴向若只到嘴邊，這十心一項也不會現前。
願一切眾生：從功德圓滿到住佛所住
迴向之願分兩番「作是念」。
第一番願眾生成為法器：「以我善根，願一切趣生、一切眾生，皆得清淨；功德圓滿，不可沮壞，無有窮盡；常得尊重，正念不忘；獲決定慧，具無量智；身、口、意業，一切功德，圓滿莊嚴。」
第二番願眾生得法圓滿，澄觀判為四節。一是總舉遇緣得法——承事供養一切諸佛無空過者，於諸佛所淨信不壞，聽聞正法斷諸疑惑、憶持不忘、如說修行。二是成自分德滿——起恭敬心，身業清淨，安住無量廣大善根，「永離貧窮，七財滿足」；澄觀特別注出，此七財即〈十無盡藏品〉十藏中的前七。三是勝進德圓——於諸佛所常隨修學，成就無量勝妙善根，平等悟解，住一切智，以無礙眼等視眾生，乃至眾相嚴身、言音淨妙、諸根調伏、十力成就、善心滿足、無所依住。四是明得果滿——「令一切眾生普得佛樂，得無量住，住佛所住。」澄觀於此句處另作互讀，指出第三迴向略明十種樂即所謂不可思議佛所住樂等，〈不思議法品〉略明十種無量住即所謂常住大悲等。
排一個誤解：這一長串不是祝福語的堆疊。它有清楚的四級——遇緣、自分、勝進、得果，是一條完整的成佛路線寫成願的樣子。
代苦：一個誓能不能成立
隨相迴向的第三科是代苦救護，這是全段最重、也最容易被質疑的一節。
經文起於見：菩薩見眾生造作惡業、受諸重苦，因是障故不見佛、不聞法、不識僧。於是發願：「我當於彼諸惡道中，代諸眾生受種種苦，令其解脫。」
發願之後緊接著是堅心之相，經文一連七個否定：「不捨、不避、不驚、不怖、不退、不怯，無有疲厭。」澄觀把這七相逐一定名：不捨所行、不避苦事、不驚忽至、不怖迷倒、不退大悲、多苦不怯、長苦無厭。
接著經文自徵「何以故」。澄觀說這一徵含兩層意思：一問眾生自造之苦，干菩薩什麼事，何必代之？二問劇苦難堪，何以不厭？而經文之答只有一句：「如其所願，決欲荷負一切眾生，令解脫故。」澄觀釋之云：本願荷故；逢苦若厭，焉能荷負。
再往下，經文分兩層說所救之苦。先救八苦八難：「一切眾生在生老病死諸苦難處，隨業流轉，邪見無智，喪諸善法，我應救之，令得出離。」澄觀指出，隨業流轉是業繫苦，邪見無智是愚癡苦。後救迷四諦之苦：「愛網所纏，癡蓋所覆」——澄觀說這是不知集，癡愛為本是煩惱道；「染著諸有，隨逐不捨，入苦籠檻，作魔業行，福智都盡」——這是業道，如鳥獸因食愛故入於籠檻；「常懷疑惑，不見安隱處」——是無生道、見滅之因，「不知出離道」是道諦，「在於生死輪轉不息，諸苦淤泥恒所沒溺」是苦諦。四諦逐一被迷，苦才這樣不斷。
菩薩見已而起二心，經文作「大悲心、大饒益心」。澄觀分之：起大悲心者，令脫苦集故；大饒益心者，令得清淨滅道故。悲對苦集，益對滅道——四諦於此又對上了一次。
代苦怎麼可能：澄觀的七義與三答
代苦一節，古來最大的疑問是：眾生的苦是自業所招、自心所變，菩薩憑什麼代？
澄觀在此自設此問，並答以七義，此處逐一繫屬誌之。一是以苦自要而增悲念——他引《瑜伽》淨勝意樂地之文，說菩薩於多苦有情修習哀愍，為除物苦願身代受，由此悲願力故得入初地；澄觀自釋云，這一義只有悲願意樂，身不能代，是由悲決定而自獲勝益。二是菩薩本為利生求法苦行，已名為代；後能為物作增上緣，亦名代受。三是留惑同事，受有苦之身，為眾生說法令不造苦因，因亡果喪亦名代受。四是眾生欲造無間等業，菩薩化止不從，遂斷其命而自受惡趣苦報，令彼得免無間大苦；澄觀說此依梁《攝論》之說，《涅槃》仙預國王亦同此義，不只是意樂而已。五是初修正願為生受苦，至究竟位願成自在，常在惡趣救代眾生，如地藏菩薩及現莊嚴王等。六是此願契同真如，眾生之苦即同如性，以同如之願還潛至即真之苦。七是普賢以法界為身，一切眾生皆是法界，眾生受苦常是菩薩，故名為代。
澄觀自己還為這七義分了層：初一但是意樂，次二只約作增上緣，四五二義實能身代，六七二義是理觀融通。他又設一難：若依四五二義應能普代，何故猶有眾生受苦？答有三義——一有緣無緣，與菩薩有緣的才可代；二業有定不定，不定者可代；三若受苦有益，菩薩令他受，方能究竟離苦，如父母教子、付嚴師令治，這種密益不是凡小所能知。
以上皆澄觀之判，此處誌錄不判。落到地上：這一節之所以要讀，不是為了斷定代苦是實是虛，是為了看清一個願可以有多少層次的真實。
我寧獨受：以身為質
代苦之心，經文以五番「復作是念」層層推。澄觀判前三番明代苦之心、後二番明迴向之心。
前三番：一是一向普救而無自為之心——「不為自身而求解脫，但為救濟一切眾生」；二是眾苦備受而無懈怠心——「我當普為一切眾生備受眾苦，令其得出無量生死眾苦大壑」，澄觀釋「大壑」云，如尾閭之壑，飲縮眾生無暫已故；三是決志保護而無虛妄心——「我願保護一切眾生終不棄捨，所言誠實，無有虛妄」。
第二番裡有本段最著名的兩句：「我寧獨受如是眾苦，不令眾生墮於地獄。我當於彼地獄、畜生、閻羅王等險難之處，以身為質，救贖一切惡道眾生，令得解脫。」
「以身為質」四字要看準——質是抵押。這不是替人受罰的悲情，是把自己整個押進去換人出來的交易語。經文之所以敢說這句，前提在上一節那個徵釋：本願荷故。
排一個誤解：這不是要人去求苦。澄觀釋此段之徵意極清楚——一身之苦令多解脫，故願自受，顯悲之深。判準在「令多解脫」，不在受苦本身。
不為自身求道：五欲之過
第三番念之後，經文再徵「何以故」，答語分兩層。澄觀說：一是異於小乘，不自為故；二是自「亦不為求」以下，明異於凡夫著欲之過。
異凡夫的那一層，經文說得極重：「世間之樂無非是苦。眾魔境界，愚人所貪，諸佛所訶，一切苦患因之而起」再列其果：「地獄、餓鬼及以畜生、閻羅王處，忿恚鬪訟，更相毀辱。如是諸惡，皆因貪著五欲所致。」再列其障：「耽著五欲，遠離諸佛，障礙生天，何況得於阿耨多羅三藐三菩提！」
澄觀釋此三層云：文中體即是苦，復能生苦，近障天樂，何況大菩提之惑習雙亡。體是苦、又生苦、又障近果、更障遠果——四層一路壓下來。他還附一句警語：今言婬欲即是道者，善須得意。
經文的結是一個對比：「菩薩如是觀諸世間貪少欲味受無量苦，終不為彼五欲樂故，求無上菩提，修菩薩行；但為安樂一切眾生，發心修習，成滿大願，斷截眾生諸苦羂索，令得解脫。」貪的是「少欲味」，受的是「無量苦」——這一組大小對比就是整段的算術。
十種樂與三種身分
後二番「復作是念」是迴向之心。澄觀分之：初番念令彼得樂，後番念身為保護。
得樂一番列十樂：「究竟樂、利益樂、不受樂、寂靜樂、無依樂、無動樂、無量樂、不捨不退樂、不滅樂、一切智樂。」澄觀判其結構：初句是總，餘九是別；別中前八屬涅槃、後一屬菩提。他並逐一釋前八——住涅槃能建大事名為利益，二是滅心數故名不受，三是證無為故名寂靜，四是無能所故名無依，五是相不能遷故名無動，六是廣無分量故名無量，七是生死真性即是涅槃故無所捨、智冥真理是以不退，八是一得永常湛然不滅。他又互讀《解節經》五樂——出家樂、遠離樂、寂靜樂、菩提樂、涅槃樂——指出彼通人天，今唯究竟。
保護一番給了三個身分：調御師、主兵臣、船師。經文說「執大智炬，示安隱道，令離險難，以善方便𢔌知實義；又於生死海，作一切智善巧船師，度諸眾生，使到彼岸」。澄觀分之：初示安隱道令得菩提，名知實義；後令度生死海得大涅槃，名到彼岸。前半是菩提，後半是涅槃——兩個果又一次同時在場。
隨宜救護：迴向所成的七件事
代苦救護的總結，經文用一個「所謂」領起一串。澄觀判之：初總標，「所謂」下別顯；別中初句是救護，其餘都是成益。
七件事逐一是：隨宜救護一切眾生令出生死；承事供養一切諸佛，得無障礙一切智智；捨離眾魔；遠惡知識；親近一切菩薩善友；滅諸過罪，成就淨業；具足菩薩廣大行願、無量善根。
值得注意的是次第：先出生死，再供佛得智，然後才是捨魔、遠惡友、近善友，最後滅罪成業、具足願行。所成之益不是散列的好處清單，是一條由脫苦到成行的線；而全線的第一句「隨宜救護」四字，正是本迴向之名在此段的回響——「隨宜」二字說明救護不是一套固定辦法，是隨機而異。
唯我一人：一個太陽就夠了
隨相迴向的第四科，澄觀名之為逈拔救護，並解其義云：孤標大志，普為眾生而無冀望。
經文先立喻。獨照喻：「不以四天下眾生多故，多日出現；但一日出，悉能普照一切眾生。」成益喻：眾生不以自身光明而知晝夜、遊行觀察、興造諸業，皆由日天子出而成辦，「然彼日輪但一無二」。
合處是本段最有膽氣的一句：「彼諸眾生不能自救，何能救他？唯我一人，志獨無侶，修集善根如是迴向。」
這一句最容易被讀成我慢，所以要看它的落點。經文緊接著列十個「故」：為欲廣度、普照、示導、開悟、顧復、攝受、成就一切眾生，令一切眾生歡喜、悅樂、斷疑。十句全是為他，一句不為己。「顧復」二字的來歷澄觀特別注出，說照是照機顧復之義，語見《毛詩》——顧復是父母回頭照看養育之意。所以「唯我一人」不是誇口，是承擔的孤立感：不是我最強，是這件事沒人分擔我也做。
落到地上：這一節與前面『不能自救何能救他』合看，正好排掉一個誤解——不是輕視眾生，是認清眾生此刻的處境，因而不把責任推回給他們。
我應如日：什麼才叫迴向
自「我應如日」起，經文轉入離相迴向。澄觀判此段分二：先以忘機之智導前大悲令成無緣，後自「安置」以下正明大智離眾生相。
前一節先明無私：「我應如日，普照一切，不求恩報。眾生有惡，悉能容受，終不以此而捨誓願；不以一眾生惡故，捨一切眾生。」澄觀釋云，不求恩故能容受惡，為普照故不以一惡而捨眾多，並設一問答之勢——設使眾生盡皆背恩，尚且無有嫌恨，何況只是一個？後一節顯成廣大：「善根雖少，普攝眾生，以歡喜心廣大迴向。」澄觀說，大智導悲能普緣故，如聲入角，小亦遠聞。
然後是全段最像定義的一句：「若有善根，不欲饒益一切眾生，不名迴向；隨一善根，普以眾生而為所緣，乃名迴向。」
一否一肯，把迴向的判準說死了：不在善根多少，在所緣普不普。這一句擺在離相段的開頭而不是隨相段，位置本身有講究——普緣眾生之所以做得到，正因為前面那一句「不求恩報」的忘機之智先行。落到地上：判自己的迴向真不真，只問一件事——這個善根有沒有以一切眾生為所緣。
二十一句「……迴向」：一句一句把相拆掉
接著是本段第二組排句，也是全段的骨。自「安置眾生於無所著法性迴向」至「觀諸法離貪欲迴向」，逐句以「迴向」二字收尾，實計二十一句。
澄觀把這二十一句判為四層：初十四句離所取相，次二句離能取想，第三是一句離能詮名言，第四有四句顯如如理；並解其所以——由離妄想成正智故，令前面的名與相都即成如如。
十四句之中他再分：初句是總，其餘是別；別中前十入理、後三離過。總句是「安置眾生於無所著法性迴向」——令所向的眾生契同所向的實際。別中前十逐一遣：一遣所向眾生，了自性故不著，凝然不動而隨緣不變；二遣能迴的悲願，不依於悲、不取願相；三遣所迴善根；四遣所獲果報；五六兩句雙明起行之身與所向眾生之相，即真故不著、即俗故不壞——這正是經文「不著五蘊相迴向，不壞五蘊相迴向」一組看似矛盾之句的解；七遣所成業行；八遣所得報相；九總顯諸事能成因緣；十總明前事從緣所起。後三離過則是：不著虛名、不著報處、不著敬養等虛妄之法。
次二句離能取想。經文作「不著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒迴向」。澄觀釋三倒云：於前諸事起心分別常無常等，名為心倒；於常等境取分齊相，名為想倒；於相執實，名為見倒；翻背正信，立以倒名。他並引《大品》中彌勒與須菩提的一段問答為證——新發意菩薩隨喜諸佛及佛弟子善根已迴向菩提，云何不墮想心見倒？須菩提答：於彼善根心不生想，用此心迴向菩提，於此迴向心亦不生心想，如是迴向則非三倒；若取相迴向，即為三倒。又引本經〈光明覺品〉「若於一切智，發生迴向心，見心無有生，當獲大名稱」為助。
第三是一句離能詮名言，即「不著語言道迴向」。第四有四句顯如如理：觀一切法真實性、觀一切眾生平等相、以法界印印諸善根、觀諸法離貪欲。澄觀釋此四句云：初總顯實性，次別約眾生，三印諸事善，四心絕貪求；並先立一句總判——前面所明是妄空，一切皆空；此處所彰是實有，一切妙有；又即前之空就是此之實，二義不二為真法印。
排一個誤解：二十一句不是二十一種修法，是同一個離相在二十一個著力點上分別說。澄觀自己有一句話堵死了次第之執——「說有前後，行在一心」。
種植與迴向雙結·業如光影
排句之後，經文雙結：「解一切法無，種植善根亦如是；觀諸法無二、無生、無滅，迴向亦如是。」
澄觀判此為雙結二相：一句結所迴善根，一句結迴向行。他並解其用字之細——善根可以獨修，所以只說「種植」；迴向必有能所，所以要「觀無二」。結果是：如此則德本不生、惑本不滅；又惑累寂然不生、真德湛然不滅。
再往下，經文會前面的迴向菩提入於實際，說了本段最難也最要緊的一組：「不作二相，非即業修習一切智，非離業迴向一切智，一切智非即是業，然不離業得一切智。」
澄觀分為兩對。初對是以所迴善根對能迴行願，辨其非即非離，明因中無二——初句說業不是迴向，因為能所有別；次句說不離，因為離開業就無可迴。他並引《淨名》為助：布施與迴向一切智為二，然而布施之性即是迴向一切智之性，故不離斯為不二，非即故無不二。後對是因果相望：初句果不即因，後句離因無果；他說這是文字影略，理上應當因果各有非即與非離兩義。
然後是喻：「以業如光影清淨故，報亦如光影清淨；報如光影清淨故，一切智智亦如光影清淨。」澄觀釋喻依云，乘光發影以及水月之影，都是緣生無性，非即非離，所以說清淨；並判其配屬——初二句以因對報，因為報通十地；後二句以報對果。
排一個誤解：非即非離不是折衷語。它要擋的是兩個實際的病——執「即」則造業就等於修智，執「離」則善根與果報斷成兩截。經文用光影，正因為影與光既不是同一個東西、又一刻也離不開。
迴向而不住法相：本段之結
離相段末，經文結成迴向：「離我、我所一切動亂思惟分別，如是了知，以諸善根方便迴向。」澄觀釋云：能迴的「我」與所迴的「我所」，若隨若離都稱為動亂；如今照而常寂，故離此分別而不壞相，所以名為方便。
再結成益：「菩薩如是迴向之時，度脫眾生，常無休息，不住法相；雖知諸法無業無報，善能出生一切業報而無違諍，如是方便善修迴向。」澄觀說，由隨相與離相不二，故成無礙離過之益。
這兩句是全段兩橛的最後合攏——「度脫眾生常無休息」是救護，「不住法相」是離相；「知諸法無業無報」是離相，「善能出生一切業報而無違諍」是救護。四個半句交叉扣住，一句也不許偏廢。
最後是總結與結名：「菩薩摩訶薩如是迴向時，離一切過，諸佛所讚。佛子！是為菩薩摩訶薩第一救護一切眾生離眾生相迴向。」
這裡有一個結構上的特點值得記下。澄觀說十迴向的長行體例是先位行、後位果，位行中又分牒名徵起、依徵廣釋、依釋結名三節；而本段特別——他明言此初迴向之文缺位果。所以第一救護迴向只有徵、釋、結三節加重頌，沒有像後面諸迴向那樣另說果相。
重頌對位
長行說畢，經文敘儀：金剛幢菩薩觀察十方一切眾會暨于法界，入深句義，以無量心修習勝行，大悲普覆一切眾生，不斷三世諸如來種，入一切佛功德法藏，出生一切諸佛法身，善能分別諸眾生心，知其所種善根成熟，住於法身而為示現清淨色身，承佛神力而說頌。澄觀判此敘儀云：初後二句是說儀，「入深句義」是說依；「以無量」以下也是說依，依此而說，同時也是說之所為，為此而說。
頌共二十八偈。重頌之義長行已具，此處只對位，不重教。
澄觀之科如下，此處逐字誌錄：二十八偈分二，前八偈半頌所迴善根，其中前六是四無量——一慈、二悲、一偈半喜、一偈半捨（因為如地無心之故）、一偈結其普遍——後二偈半明六度；後自「如是」以下十九偈半頌迴向行，又分二：前七偈半頌隨相，其中初一偈半頌利樂迴向、後六頌代苦迴向，其餘略而不頌；自「未曾」以下十二偈頌前之離相，其中前五頌正明離相、後自「十方」以下七偈頌前之成益。
依此科可以驗一件事：前八偈半與後十九偈半的接縫，正落在第九偈的中間——第九偈上半「十方一切世界中，具足修治清淨行」仍屬所迴善根，下半「如是功德皆迴向，為欲安樂諸含識」即是澄觀所指「如是」下之十九偈半的起處。同樣，第十七偈「未曾染著於諸色，受想行識亦如是」正是他所指「未曾」下十二偈之首，第二十二偈「十方無量諸國土」正是他所指「十方」下七偈之首。三處接縫皆與經文對得上。
逐偈之對位大略如下。偈一至偈六說四無量與普遍：不思議劫修行、為欲饒益群生；調御世間無等人、發心普救含識；勇猛精進、其心堪忍不傾動；心善安住、譬如大地普容受；不為自身求快樂、發起大悲心；十方世界眾生皆攝受、如是修學諸迴向。偈七至偈九上半說六度：布施、淨戒、精進、迴向如來一切智；心廣無際、忍力安住、禪定甚深、智慧微妙；十方世界具足修治清淨行。
自偈九下半起頌迴向行。偈九下半至偈十一頌隨相之利樂與代苦：如是功德皆迴向，為欲安樂諸含識；大士勤修諸善業，令住難思無上智；普為一切眾生故，不思議劫處地獄，勇猛決定常迴向。偈十二至偈十六續頌代苦與離欲：不求色聲香味觸，但為救度群生；智慧清淨如虛空，如佛所行常修學；大士遊行諸世界，修菩薩行無厭足；除滅一切諸心毒，不為自己求安樂，但願眾生得離苦。偈十六至偈十七之間是離相之界——偈十六「此人迴向得究竟，心常清淨離眾毒，三世如來所付囑，住於無上大法城」為隨相之收。
偈十七至偈二十一頌正明離相：未曾染著於諸色、受想行識亦如是，其心永出於三有；佛所知見諸眾生盡皆攝取，誓願令得解脫；其心念念恒安住，離癡正念常寂然，一切諸業皆清淨；彼諸菩薩處於世，不著內外一切法，如風無礙行於空。偈二十二至偈二十八頌前之成益：身業語業清淨、能令諸佛悉歡喜；十方國土佛處皆往詣、恭敬瞻奉；心常清淨離諸失、復為三有大法池；精勤觀察一切法、隨順思惟有非有、得入甚深無諍處；以此修成堅固道、普於三世無所著；如是迴向到彼岸、得入究竟無依處；一切眾生語言道、菩薩悉能分別說而心無著；末偈「菩薩如是修迴向，功德方便不可說，能令十方世界中，一切諸佛皆稱歎」，結歎所說。
李通玄就八十本計此頌云「有五十六行頌」，並言「兩行一頌」，與底本偈行五十六、實計二十八偈相符。
承衍
本迴向之文，向下承接的線索，古德已在疏中自行牽出，此處依其所引誌之。
其一是三處迴向之義的成立。澄觀立十迴向之通義云，一一迴向中皆有三種迴向——迴向眾生、迴向菩提、迴向實際；他釋迴向之名云「迴者轉也，向者趣也」，轉自己的萬行趣向這三處。三處之所以必須是三，他申了十意：依三法、滅三道、淨三聚戒、顯三佛性、成三寶、會三身、具三德、得三菩提、證三涅槃、安住三種祕密藏。這十意一一都把三處配定——依三法者即《起信論》之體相用，實際依體、菩提依相、眾生依用；顯三佛性者，實際為正因、菩提為了因、向眾生即緣因；成三寶者，實際成法、菩提成佛、向眾生成同體僧。三處迴向之所以能成為漢傳講迴向的通軌，其論據即在此。
其二是三處相資之義。澄觀不以三處為並列，說「一即具三方成其一」，並引《淨名》「若自有縛，能解彼縛無有是處」與《十地經》「欲度眾生，不離無障礙解脫智」為證，末結云隨一一事具攝法界德用，即入無礙，方名真實迴向三事。此一句是華嚴一系讀迴向之特出處——迴向不是把功德挪個地方，是一事之中具足法界。
其三是代苦說之流。澄觀答代苦之問所開的七義，分別承《瑜伽》淨勝意樂地、梁《攝論》與《涅槃》仙預國王之事、地藏菩薩等本願之教，以及普賢法界身之義。後世講菩薩代眾生受苦，其論據多不出此七義之外；而澄觀自判其中唯四五二義實能身代、六七二義是理觀融通，這一層分際尤不可略。
其四是位次之爭。十迴向在五位中的定位，澄觀錄了諸家而不一之：有以為是順解脫分資糧位之終，引《莊嚴論》《成唯識》與《雜集》為據；有以為是加行位，其中一說以十解為煖、十行為頂、前九迴向為忍、第十迴向為世第一法，並記玄奘三藏意存此釋，另一說以四加行中之世第一攝，引真諦所翻《攝大乘》為據；又有以三賢總為趣聖方便而不分資糧加行者，又有言一切行位都不可說者。澄觀末乃自明當部之義——一位之中頓攝諸位而不礙前後，位滿之處即是因圓；並成四句以會諸教，其中「以體從相」「以性融相」二句即當此經之文。諸說並錄不判。
其五是諸家科文之異。澄觀就八十本立隨相與離相之二分、四科救護之目；法藏就六十本作先舉行體與正明迴向之二分，並以迴向眾生及菩提、迴向實際二節配救護與離相；李通玄不用此二分，逕長科為十段，又立成初迴向之五緣，並判此位以檀波羅蜜為主、九波羅蜜為伴，以善財所參之鬻香長者青蓮華為表法之人。《菩薩瓔珞本業經》則另以「無相心中常行六道而入果報，不受而受諸受，迴易轉化」釋此迴向之名，澄觀於牒名處引之。粗細各異，並錄不判。
一段四千餘字的經文，一面立起菩薩代苦之誓的全部論據，一面把「迴向」二字的定義從善根的多少改判為所緣的普不普，一面又以二十一句排句把相一層層拆到只剩如如——十迴向之所以自此起，正因為第一步就要求這兩件事同時做到。
Why the Name of the First Dedication Is So Long
Of the ten dedications, nine have short names — Indestructible, Equal to All Buddhas, Reaching Every Place, the Treasury of Inexhaustible Merit — and only the first is as long as a sentence: “the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings.” This is no rhetorical flourish; the whole content of this station is written out in its name.
Chengguan glosses the name thus: great compassion widely relieving is what is called rescuing and guarding all sentient beings; great wisdom without attachment is why it says free of the mark of sentient beings. That is to say, wedged inside this one name are two things that on their face are contrary: on the one side sentient beings really are to be lifted out, and on the other no mark of ‘a sentient being’ may be had in the mind at all. Lacking the first half, the dedication becomes empty talk; lacking the second, the dedication becomes a fresh bondage.
First let a common misreading be set aside: being free of the mark of sentient beings is not ‘paying no heed to sentient beings’. From beginning to end the scriptural text speaks of rescuing, of undergoing suffering in their place, of making the body a pledge; not one sentence of it urges anyone to let go. What is left behind is the mark, not the matter.
Chengguan therefore divides the prose portion into two great sections: the first half is the dedication that follows marks, that is, dedicating to sentient beings and to awakening, which explains the words ‘rescuing and guarding all sentient beings’ in the name; the second half, beginning from ‘I should be like the sun’, is the dedication free of marks, that is, dedicating to the true limit, which explains the words ‘free of the mark of sentient beings’. He adds one further sentence that matters: every single clause that follows marks is itself already furnished with the freedom from marks spoken of below, and only the words have a before and an after — the practice is in a single mind. Brought down to the ground: in reading this passage, the first half and the second half are not to be taken as two exercises, but as the two eyes of one and the same thing.
What Is Dedicated: The Six Perfections and the Four Immeasurables
A dedication must have something to dedicate. The scriptural text opens not by speaking of dedication but by first declaring the roots of goodness that are dedicated: “he practices the dāna-pāramitā, purifies the śīla-pāramitā, cultivates the kṣānti-pāramitā, raises the pāramitā of vigor, enters the dhyāna-pāramitā, dwells in the prajñā-pāramitā, and great kindness, great compassion, great joy, great equanimity — cultivating measureless roots of goodness such as these.” The six perfections plus the four immeasurables: this is what this station dedicates.
What is of interest is that the six perfections take six different verbs: giving is ‘practiced’, the precepts are ‘purified’, patience is ‘cultivated’, vigor is ‘raised’, concentration is ‘entered’, wisdom is ‘dwelt in’. Li Tongxuan sets a question to each perfection in turn, and this is just his point — he says that the substance of patience requires the additional effort of study, because patience guards against the insults of others and is not, like giving, a matter of one's own being able to let go; and he says that the reason vigor must be ‘raised’ is that patience merely stills one's own resentment and is not a practice of gladly benefiting things, and so a practice of benefiting things must be raised besides. The verbs differ because the point at which each perfection is taken up differs.
Then is the ‘substance’ that is dedicated the six perfections and the four immeasurables, or something else? Chengguan records that the ancients had two accounts: on one account, since this station is named rescuing and guarding and freedom from marks, then rescuing and guarding is compassion and freedom from the mark of sentient beings is wisdom, and so compassion and wisdom are taken as the substance of the practice; on the other account, since it is for the sake of dedicating that the manifold roots of goodness are cultivated, then those roots of goodness may themselves be called the substance. He preserves both and does not adjudicate. Fazang, for his part, takes the roots of goodness of the practices — the six perfections, the four immeasurables, and the rest — straightforwardly as the substance of the practice. Li Tongxuan sets up yet another way, taking the dharma-body of great wisdom as the substance of what is left behind, while the ten perfections and the four immeasurable minds are what is taken as the object in rescuing and guarding sentient beings within birth-and-death. Each of the three has his own track; they are recorded here, and no adjudication is made among them.
At the very moment of cultivating the roots of goodness the scriptural text at once attaches the first vow: “May these roots of goodness be universally able to benefit all sentient beings, causing them all to be pure, on to the ultimate, and forever to leave behind the measureless suffering and distress of the hells, the hungry ghosts, the animals, the place of Yama, and the rest.” Note the sequence of this vow — first universal benefit, then purity, then the ultimate, and only at the last does it speak of leaving the evil destinies. Getting free of suffering is not the terminus; it is the lowest rung.
Ten Times ‘I Shall Be, for All Sentient Beings’
Next comes the first set of parallel clauses in this passage: to be for sentient beings a house, a guard, a refuge, a resort, a security, a light, a torch, a lamp, a guide, a great guide. All ten clauses take the form ‘for all sentient beings I shall be such-and-such … for the sake of …’ (the first clause is capped with the two words ‘I shall’, and the seventh clause, ‘for the sake of breaking apart all their darkness of ignorance’, and the tenth, ‘for the sake of giving them the great wisdom that is unobstructed’, do not use the word ‘causing’), and they read like a text of vows.
These ten clauses are not ten pleasant metaphors set side by side; they have a sequence from shallow to deep. Chengguan adjudicates them clause by clause: the first clause leaves behind the fruit of suffering, the second the cause of suffering, and the third runs through both cause and fruit, because within the five fears the three paths are contained; these first three run through both shallow and deep. The latter seven, however, are solely in terms of the ultimate — the fourth is the gaining of awakening, the fifth the gaining of nirvāṇa, the sixth extinguishes the source of the afflictions, root unawareness, and one who extinguishes this is like the great brightness of the sky, the seventh extinguishes the darkness of the knowable, and so the scriptural text says ‘breaking apart all their darkness of ignorance’, like a person holding a torch who sees everything in detail; the eighth causes the gaining of liberation and is therefore called a lamp; the ninth causes the realization of the dharma-body, and so it says ‘leading them to enter the true Dharma’; the tenth causes the accomplishment of prajñā, that is, the wisdom free of the two obstructions, which is also the wisdom in which the expedient and the real are unobstructed.
Set aside a misreading: being a house and being a guard is not care of a charitable kind. The house spares people from things of suffering; the lamp causes people to dwell in the place of ultimate purity — the landing point of the ten clauses climbs the whole way up, and comes to rest at last on ‘giving them the great wisdom that is unobstructed’. This is why Chengguan says the first three run through shallow and deep while the latter seven are solely the ultimate. The last thing the bodhisattva gives a person is wisdom, not shelter.
When the ten clauses are done, the scriptural text closes them with a sentence of its own: “When the bodhisattva-mahāsattva dedicates his manifold roots of goodness in this way, he benefits all sentient beings equally, and ultimately causes them all to attain omniscience.” Chengguan adjudicates this as the general conclusion, saying that since the preceding ten clauses run through shallow and deep, here they are caused ultimately to gain the one great matter.
Neither Kin nor Friend, Guarded Just the Same
The second division of the dedication that follows marks Chengguan names rescuing and guarding under vexation — the object of rescue and guard has become the very person who is doing you harm.
The scriptural text says that the bodhisattva “toward those who are neither kin nor friend guards and dedicates, with no difference from kin and friends.” It then asks itself “Why is this?” and answers itself: “Because the bodhisattva-mahāsattva has entered the equality of all dharmas, and does not give rise, toward sentient beings, to a single thought that they are not kin, not friend.”
The position of this reason must be seen clearly. It is not ‘because my cultivation is good, therefore I bear it’, but ‘because he has already entered the equality of all dharmas, therefore not even the single thought that this one is not kin or friend arises’. The former is suppression; in the latter there is simply no such discrimination there to be suppressed. The scriptural text goes further still: “Suppose sentient beings give rise, toward the bodhisattva, to a mind of enmity and harm: the bodhisattva still looks upon them with kindly eyes, and from first to last has no anger.” And it does not stop at not being angry — “universally he acts as a good friend for sentient beings, expounding the true Dharma and causing them to cultivate it.” The one doing harm has become instead the one to be transformed.
Brought down to the ground: examine at which layer your own equanimity has been cultivated. If it is still at ‘he treats me thus, and I am still good to him’, that is patience; what the scriptural text speaks of is that even the compartment of division between ‘he’ and ‘I’ has already entered equality. The reason this section is placed after the ten clauses of vows is precisely that vows are easy to make, and not turning back when vexed is the real thing.
The Great Sea Is Not Spoiled by the Many Poisons
The scriptural text sets up two similes for rescuing and guarding under vexation, the first of which is the great sea: “It is like the great sea, which none of the many poisons can alter or ruin. So it is with the bodhisattva”
Chengguan fits the three legs of this simile together one by one: the sea is a simile for the bodhisattva, because his capacity is great; the many poisons are a simile for evil sentient beings; the not being altered is a simile for the bodhisattva's not being disturbed — and what the whole simile means to say is that he meets evil conditions and yet his original mind is not altered.
The marks of what vexes him the scriptural text lists without the least softening: “all who are foolish and benighted, who have no wisdom, who do not know kindness received, who are hate-filled, stubborn, and vicious, who are arrogant and self-important, whose mind's eye is blind, who do not recognize good dharmas … evil sentient beings of such kinds, pressing and vexing him in every manner, are unable to shake or disturb him.” Seven marks, and every clause is a person one really does meet.
The teaching weight here falls on the word ‘capacity’. The reason the sea is not spoiled by the many poisons is not that the sea has found a method for dealing with poison; it is that the sea is big enough. And so the road for counteracting hatred and vexation is pointed by the scriptural text not toward technique but toward volume. Set aside a misreading: not being disturbed is not the same as feeling nothing — what the scriptural text says is “unable to shake or disturb him,” that is, those pressings and vexings cannot move him; not that he is numb.
The Sun Rises, and Does Not Fail to Rise Because Someone Cannot See It
The second simile is the sun-disc, and it is the longest simile in this passage.
The scriptural text says: the sun god-son appears in the world, and does not, because those born blind cannot see him, hide himself and fail to appear; nor does he, because of the city of the gandharvas, the hand of an asura, the trees of Jambudvīpa, towering crags, deep valleys, dust and mist, smoke and cloud, and things of that sort covering and obstructing him, hide himself and fail to appear; nor does he, because the seasons alter and change, hide himself and fail to appear.
Chengguan adjudicates this simile as ‘meeting evil and not ceasing to benefit’, dividing it into the three sections of simile, matching, and question-with-explanation; and within the simile there are two further parts, first the sun-disc being furnished with virtues, then its not ceasing when it meets conditions. He fits the ten clauses of the matching one by one to the ten virtues of the sun: the wheel of merit already full; the use of wisdom deep and vast and hard to fathom; right mindfulness roaming the sky with neither high nor low; the wind of kindness employed without turning back and without tiring; the round wheel of merit and wisdom manifestly illumining the dharma of emptiness; the mountains and valleys of the three vehicles universally illumined without partiality; causing the eye to behold the myriad images and to comprehend the meaning of the real and the conventional; causing those who abide in the karma of their own vehicle to accomplish it by wisdom; ever benefiting, without rest by day or night; and not speaking of forsaking even the vessel-less one born blind. And the scriptural text at the matching does indeed correspond clause for clause: “he has great merit, his mind is deep and vast, he observes with right mindfulness, and does not shrink back; because he wishes to bring merit and wisdom to their ultimate accomplishment, toward the surpassing dharmas above he gives rise in his mind to aspiration and delight; the light of the Dharma shines everywhere and he sees every meaning; toward the manifold dharma-gates his wisdom is sovereign; always for the sake of benefiting all sentient beings he cultivates good dharmas, and he has never mistakenly given rise to a thought of forsaking sentient beings”
The side of the obstructing conditions is matched item by item as well. Chengguan matches them separately thus: viciousness is matched with being born blind; wrong views with the city of the gandharvas, because that city causes people falsely to suppose it real; hatred and turbidity with the hand of an asura, since the sun is the vanguard of Śakra and the asura, being hateful, covers and obstructs it; not knowing to repay kindness with the trees of Jambudvīpa and with the towering crags and deep valleys; ‘not because he dwells in one place together with the common and the foolish’ with the foregoing dust and mist, smoke and cloud, because these can fill the whole sky, just as the common and the foolish dwell in one and the same place; and ‘not because sentient beings again and again give rise to faults’ with the foregoing alteration and change of the seasons, because frequently arising faults and delusions, now good and now evil, are just like day and night and the light and dark forces losing their measure. Chengguan matches these evil conditions as eleven items — the obstructing conditions named in the base text are seven, and there are besides the two conditions of being born blind and of the seasons altering and changing, together with the general gathering-up of ‘things of such kinds’; the number in which they are opened or combined follows the commentary.
The matching in the scriptural text has in all four clauses of ‘not because’: not because their nature is vicious and hard to tame does he forsake them and cultivate the dedication no more; not because they do not know to repay kindness does he fall away from the bodhisattva's practice and forsake the path of awakening; not because he dwells together with the common and the foolish does he cast off the roots of goodness that accord with reality; not because they again and again give rise to faults does he give rise to a mind of weariness. And on the positive side there is only one clause — “rather he takes the bodhisattva's great vow as his armor and adorns himself with it, rescuing and guarding sentient beings, constantly without turning back.” Brought down to the ground: the four openings through which the mind falls back are each stopped up by the scriptural text one by one, and the stopping is done in one way only — by vow.
The Sun Does Not Appear for One Matter Only: Compassion and Wisdom Illumine at Once
At the end of rescuing and guarding under vexation the scriptural text again asks itself “Why is this?” and cites the simile of the sun once more: “It is like the sun god-son, who does not appear in the world for one matter only.”
Chengguan lays bare the sense of this question: the question is asking ‘why does he not weary of and forsake the evil?’, and the explanation answers ‘because compassion and wisdom are even’. He divides the matching into two — first the great compassion is matched with the sun, evil being its object; from the beginning it is for all, so how should it single out the evil for exclusion? As the sun benefits universally, would it forsake even the withered tree? Then, from ‘so too’ onward, wisdom is matched with the sun, since good and evil are illumined evenly.
The matching in the scriptural text is one set of negations plus one set of affirmations. The negations: not for one sentient being, not for purifying one buddha-land, not for having faith in one buddha, not for seeing one buddha, not for comprehending one dharma. The affirmations: “for the sake of universally purifying all buddha-lands, of universally having faith in all the buddhas, of universally serving and making offerings to all the buddhas, of universally understanding all the buddha-dharmas, he raises the great vow, cultivates the manifold roots of goodness, and dedicates them to anuttarā samyaksaṃbodhi.”
This section is the close of the whole of rescuing and guarding under vexation, and it is also the first place in the passage where the second of the three places of dedication — awakening — is brought out. The ten clauses of being a house and a guard above were dedicating to sentient beings; here four occurrences of ‘dedicates to unsurpassed perfect awakening’ come one after another, and this is dedicating to awakening. Of the three places of dedication, this passage has now two of them.
Taking the Buddha-Dharma as the Object: The True Dedication of Ten Kinds of Mind
After rescuing and guarding under vexation, the scriptural text turns to the marks of dedication. Chengguan divides this in two: first the mind of dedication is distinguished, then the vow of dedication.
The part on the mind speaks first of the object: “The bodhisattva-mahāsattva takes the dharma of the buddhas as his object, raises a vast mind and a mind that does not turn back, and through measureless kalpas gathers up the jewel of the mind that is rare and hard to obtain, and is completely equal with all the buddhas.” Chengguan glosses this as meaning that the object taken is vast, that above it is equal to the mind of the buddhas, taking the dharma of the cause and fruit of perfect awakening as the object of contemplation; and because it is perfectly clear and to be prized, it is called a jewel.
Then two kinds of mind are produced: first, toward the buddhas above, gaining the mind of pure faith; second, below, being of one substance of great compassion with sentient beings — and the scriptural text says exactly “his faith is pure, his great compassion is firm.” It is in dependence on these two that the ten minds are accomplished: “a most profound mind, a joyful mind, a pure mind, a most excellent mind, a gentle mind, a kind and compassionate mind, a pitying mind, a mind that gathers and guards, a mind that benefits, a mind that brings peace and joy” Chengguan glosses the first five: the first is called most profound because it tallies with principle; the second is called joyful because one congratulates oneself and congratulates others; the third is called pure because it is apart from faults; the fourth is called most excellent because it surpasses the two vehicles; the fifth is called gentle because it corresponds with the joy of concentration; and the remaining five may be known.
The last sentence is the true blade of this section: “universally for sentient beings he makes a true dedication, not merely with the words of his mouth.” Chengguan glosses it: because the mind accords with the mouth it is called true. Brought down to the ground: the ten minds are the measuring rule of the mind — if a dedication reaches only as far as the lips, not one of these ten minds will be present.
May All Sentient Beings: From Merit Complete to Dwelling Where the Buddhas Dwell
The vow of dedication is divided into two rounds of ‘he gives rise to this thought’.
The first round vows that sentient beings become vessels of the Dharma: “By my roots of goodness, may all who are born in any of the destinies, all sentient beings, gain purity; may their merit be complete, indestructible, and without end; may they always be honored, their right mindfulness unforgotten; may they obtain settled wisdom and be furnished with measureless knowledge; and may their bodily, verbal, and mental deeds, and all their merit, be complete and adorned.”
The second round vows that sentient beings gain the fullness of the Dharma, and Chengguan adjudicates it as four sections. The first is the general raising of meeting the conditions and gaining the Dharma — serving and making offerings to all the buddhas with none of it in vain, pure faith toward the buddhas indestructible, hearing the true Dharma and cutting off every doubt, holding it in memory unforgotten, and practicing as it is spoken. The second is the fullness of the virtues of one's own portion — raising a mind of reverence, bodily deeds pure, dwelling in measureless and vast roots of goodness, “forever leaving poverty behind, the seven riches complete”; and Chengguan notes in particular that these seven riches are the first seven of the ten treasuries in the chapter “The Ten Inexhaustible Treasuries”. The third is the completeness of the virtues of advancing further — in the presence of the buddhas always following them in study, accomplishing measureless surpassing and wondrous roots of goodness, awakening and understanding equally, dwelling in omniscience, looking upon sentient beings equally with an unobstructed eye, and on to the manifold marks adorning the body, speech pure and subtle, the faculties tamed, the ten powers accomplished, the good mind fulfilled, and dwelling upon nothing. The fourth clarifies the fullness of the fruit gained — “causing all sentient beings universally to gain the happiness of a buddha, to gain measureless dwelling, and to dwell where the buddhas dwell.” At this clause Chengguan makes a further cross-reading, pointing out that the third dedication briefly sets forth ten kinds of happiness, that is, the inconceivable happiness of dwelling where the buddhas dwell and the rest, and that the chapter “The Inconceivable Dharmas of the Buddha” briefly sets forth ten kinds of measureless dwelling, that is, ever dwelling in great compassion and the rest.
Set aside a misreading: this long string is not a heaping-up of benedictions. It has four clear grades — meeting the conditions, one's own portion, advancing further, gaining the fruit — and it is a complete road to buddhahood written out in the shape of a vow.
Undergoing Suffering in Their Place: Can Such a Vow Stand?
The third division of the dedication that follows marks is rescuing and guarding by undergoing suffering in their place, and this is the heaviest section of the whole passage, and also the one most easily called into question.
The scriptural text begins from a seeing: the bodhisattva sees sentient beings making evil karma and undergoing manifold grave sufferings, and because of these obstacles they do not see the Buddha, do not hear the Dharma, do not recognize the Saṅgha. Thereupon he makes a vow: “I shall, within those evil destinies, undergo the manifold sufferings in place of the manifold sentient beings, causing them to gain liberation.”
Immediately after the vow come the marks of a firm mind, seven negations in a row in the scriptural text: “he does not forsake, does not evade, is not startled, is not frightened, does not draw back, is not faint-hearted, and has no weariness.” Chengguan names these seven marks one by one: not forsaking what he practices; not evading things of suffering; not being startled by their sudden arrival; not being frightened into confusion and inversion; not drawing back from great compassion; not being faint-hearted at much suffering; not being wearied by long suffering.
Then the scriptural text asks itself “Why is this?” Chengguan says that this question contains two senses: first, the suffering sentient beings have made for themselves — what has that to do with the bodhisattva, and why should he undergo it in their place? Second, the suffering is severe and hard to bear — why is he not wearied? And the answer in the scriptural text is a single sentence: “because just as he has vowed, he is determined to shoulder all sentient beings and cause them to gain liberation.” Chengguan glosses it: because his original vow shoulders them; if on meeting suffering he were wearied, how could he shoulder anything?
Further down, the scriptural text speaks of the sufferings to be rescued in two layers. First it rescues from the eight sufferings and the eight difficulties: “all sentient beings, in the places of the manifold sufferings and difficulties of birth, old age, sickness, and death, turn along with their karma, are of wrong views and without wisdom, and have lost the manifold good dharmas — I ought to rescue them and cause them to get out.” Chengguan points out that turning along with their karma is the suffering of being bound by karma, and being of wrong views and without wisdom is the suffering of delusion. Then it rescues from the suffering of being deluded about the four truths: “bound by the net of craving and covered over by the canopy of delusion” — Chengguan says this is not knowing origination, delusion and craving being the root, which is the path of the afflictions; “dyed and attached to the manifold existences, pursuing them and not letting go, entering the cage of suffering, performing the deeds of demons, their merit and wisdom alike exhausted” — this is the path of karma, like birds and beasts that, because of their craving for food, enter into the cage; “always harboring doubt, not seeing the place of peace and security” — this is the path of no birth, the cause of seeing cessation; “not knowing the road out” is the truth of the path; “turning without cease within birth-and-death, constantly sunk in the mire of the manifold sufferings” is the truth of suffering. The four truths are deluded about one by one, and only so does the suffering run on unbroken.
Having seen this, the bodhisattva gives rise to two minds, which the scriptural text calls “a mind of great compassion, a mind of great benefit.” Chengguan divides them: he gives rise to the mind of great compassion in order to free them from suffering and origination; to the mind of great benefit in order to cause them to gain the purity of cessation and the path. Compassion answers to suffering and origination, benefit to cessation and the path — the four truths are matched here once again.
How Can Suffering Be Undergone in Another's Place: Chengguan's Seven Senses and Three Answers
In the section on undergoing suffering in their place, the largest question of old is this: the suffering of sentient beings is drawn on by their own karma and transformed by their own mind — on what ground can a bodhisattva undergo it in their place?
Chengguan here sets the question himself, and answers with seven senses, which are recorded here one by one with their attributions. The first is that by suffering he binds himself and increases the thought of compassion — he cites the text of the ground of pure and surpassing intent in the Yogācārabhūmi, saying that the bodhisattva cultivates pity toward the many suffering beings, and in order to remove the sufferings of things vows to undergo them in his own body, and that by the power of this compassionate vow he gains entry to the first ground; Chengguan glosses it himself, saying that in this sense there is only the intent of the compassionate vow, and the body cannot substitute, but by the decisiveness of compassion he himself obtains the surpassing benefit. The second is that the bodhisattva, from the outset seeking the Dharma for the benefit of beings and undergoing austerities, is already said to be undergoing in their place; and being afterwards able to act as a dominant condition for things is likewise called undergoing in their place. The third is that he retains the defilements to share in their affairs, receiving a body that has suffering, and speaks the Dharma for sentient beings so that they do not make the causes of suffering — the cause perishing and the fruit being lost, this too is called undergoing in their place. The fourth is that when sentient beings are about to make the karma of the unremitting hells and the rest, the bodhisattva transforms and stops them, and when they do not comply he cuts off their lives and himself undergoes the karmic recompense of the evil destinies, causing them to be spared the great suffering of the unremitting hells; Chengguan says this follows the account in the Liang translation of the Mahāyānasaṃgraha, and that the Nirvāṇa's King Sudarśana of the immortals accords with this sense too — it is not merely intent. The fifth is that at the outset he cultivates the right vow of undergoing suffering for beings, and at the ultimate station the vow is accomplished as sovereignty, so that he is constantly within the evil destinies rescuing and undergoing for sentient beings, like the bodhisattva Kṣitigarbha and Manifest Adornment King and the rest. The sixth is that this vow tallies and is one with suchness, the suffering of sentient beings being of the same nature as suchness, so that by a vow of the same suchness he steals in to the suffering that is itself the real. The seventh is that Samantabhadra takes the Dharma realm as his body, and all sentient beings are the Dharma realm, so that the suffering sentient beings undergo is always the bodhisattva's — and this is called undergoing in their place.
Chengguan himself further sets these seven senses in layers: the first is only intent; the next two are only in terms of acting as a dominant condition; the fourth and fifth senses are really able to undergo in the body; the sixth and seventh senses are a fusion in the contemplation of principle. He also poses a difficulty: if we follow the fourth and fifth senses, he ought to be able to undergo universally in their place — why then are there still sentient beings undergoing suffering? The answer has three senses — first, there is having a connection and having no connection, and only those who have a connection with the bodhisattva can be undergone for; second, karma is either fixed or unfixed, and the unfixed can be undergone for; third, if undergoing the suffering is of benefit, the bodhisattva lets him undergo it, for only so can he ultimately get free of suffering, as parents teach a child and hand him to a strict master to be disciplined — a hidden benefit of this kind is not what the ordinary and the lesser can know.
All of the above is Chengguan's adjudication, recorded here without adjudication of my own. Brought down to the ground: the reason this section is to be read is not to settle whether undergoing suffering in another's place is real or hollow, but to see clearly how many layers of reality a vow can have.
I Would Rather Undergo It Alone: The Body as the Pledge
The mind of undergoing suffering in their place is pushed forward layer by layer through five rounds of ‘he again gives rise to this thought’. Chengguan adjudicates the first three rounds as clarifying the mind of undergoing suffering in their place, and the latter two as clarifying the mind of dedication.
The first three rounds: the first is a single-minded universal rescue with no thought for himself — “it is not for my own body that I seek liberation, but only to rescue and relieve all sentient beings”; the second is undergoing the manifold sufferings to the full with no mind of sloth — “I shall universally, for all sentient beings, undergo the manifold sufferings to the full, causing them to get out of the great ravine of the measureless sufferings of birth-and-death”, and Chengguan glosses ‘great ravine’ as being like the ravine at the tail-gate of the ocean, which drinks in and swallows sentient beings without a moment's pause; the third is a settled resolve to protect with no mind of falsity — “I vow to protect all sentient beings and in the end not to forsake them; what I say is truthful, without falsity.”
Within the second round stand the two most famous sentences of this passage: “I would rather undergo such manifold suffering alone than have sentient beings fall into the hells. I shall, in those places of danger and difficulty — the hells, the animals, the place of Yama, and the rest — make my own body the pledge, ransoming all the sentient beings of the evil destinies and causing them to gain liberation.”
The four words ‘make my own body the pledge’ must be taken exactly — a pledge is something pawned. This is not the pathos of taking another's punishment; it is the language of a transaction in which one's whole self is put in to get another out. The ground on which the scriptural text dares to say this sentence lies in the question-with-explanation of the preceding section: because his original vow shoulders them.
Set aside a misreading: this is not telling anyone to go seeking suffering. Chengguan's gloss on the sense of the question in this section is perfectly clear — the suffering of one body causes the liberation of many, and therefore he vows to undergo it himself, which shows the depth of his compassion. The measure lies in ‘causing the liberation of many’, not in the undergoing of suffering itself.
Not Seeking the Path for His Own Body: The Fault of the Five Desires
After the third round of thought, the scriptural text again asks “Why is this?”, and the answer is in two layers. Chengguan says: the first is that he differs from the lesser vehicle, in that it is not for himself; and the second, from ‘nor is it to seek’ onward, clarifies that he differs from the fault of the common person's attachment to desire.
The layer that differs from the common person is stated by the scriptural text with the utmost weight: “Of the pleasures of the world there is not one that is not suffering. They are the realm of the demons, what fools covet, what the buddhas censure; all suffering and calamity arise from them” It then lists their fruits: “the hells, the hungry ghosts, and the animals, the place of Yama, wrath and anger, quarrels and litigation, mutual reviling and disgrace. Evils of such kinds all come about through coveting and attachment to the five desires.” It then lists their obstruction: “To be besotted with the five desires is to be far from the buddhas and obstructed from birth in heaven — how much more from attaining anuttarā samyaksaṃbodhi!”
Chengguan glosses these three layers thus: in the text, the substance is itself suffering, it is further able to give birth to suffering, it obstructs the near — the pleasures of heaven — how much more the great awakening, where delusion and its habits are both done away with. The substance is suffering, it further gives birth to suffering, it obstructs the near fruit, it obstructs the far fruit besides — four layers pressing down one after another. He appends a word of warning as well: when it is said nowadays that lust is itself the path, one had better get the sense of it aright.
The scriptural text's conclusion is a contrast: “The bodhisattva contemplates in this way that the world covets a little savor of desire and undergoes measureless suffering; in the end it is not for the sake of that pleasure of the five desires that he seeks unsurpassed awakening and cultivates the bodhisattva practice; but only to bring peace and joy to all sentient beings does he raise the mind and cultivate, fulfilling the great vow, cutting through the snares of the manifold sufferings of sentient beings and causing them to gain liberation.” What is coveted is ‘a little savor of desire’, and what is undergone is ‘measureless suffering’ — this pairing of small against great is the arithmetic of the whole section.
The Ten Kinds of Happiness and Three Offices
The latter two rounds of ‘he again gives rise to this thought’ are the mind of dedication. Chengguan divides them: the first round thinks of causing them to gain happiness, the latter round thinks of the body as their protection.
The round on gaining happiness lists ten kinds of happiness: “the ultimate happiness, the happiness of benefit, the happiness of not receiving, the happiness of stillness, the happiness of no dependence, the happiness of no movement, the measureless happiness, the happiness of not forsaking and not turning back, the happiness of not ceasing, the happiness of omniscience.” Chengguan adjudicates their structure: the first clause is the general, and the remaining nine are the particular; and within the particular, the first eight belong to nirvāṇa and the last one to awakening. He glosses the first eight one by one as well — dwelling in nirvāṇa one is able to establish great matters, and so it is called benefit; the second is the extinction of the mental factors, and so it is called not receiving; the third is the realization of the unconditioned, and so it is called stillness; the fourth is that there is no grasper and no grasped, and so it is called no dependence; the fifth is that marks cannot shift it, and so it is called no movement; the sixth is that it is vast and without measure, and so it is called measureless; the seventh is that the true nature of birth-and-death is itself nirvāṇa, and so there is nothing forsaken, and wisdom is merged with the true principle, and so there is no turning back; the eighth is that once gained it is forever constant, clear and unceasing. He also cross-reads the five happinesses of the Jiejie jing — the happiness of leaving home, the happiness of seclusion, the happiness of stillness, the happiness of awakening, the happiness of nirvāṇa — and points out that those run through gods and humans, while here it is solely the ultimate.
The round on protection gives three offices: the taming master, the minister of the army, and the ship-master. The scriptural text says “holding aloft the torch of great wisdom, showing them the road of peace and security, causing them to leave danger and difficulty behind, and by skillful means causing them to know the true meaning; and in the sea of birth-and-death being the skilled ship-master of omniscience, ferrying the manifold sentient beings and causing them to reach the other shore”. Chengguan divides it: the first shows the road of peace and security and causes them to gain awakening, which is called knowing the true meaning; the latter causes them to cross the sea of birth-and-death and to gain great nirvāṇa, which is called reaching the other shore. The first half is awakening and the latter half is nirvāṇa — the two fruits are once again present at the same time.
Rescuing and Guarding as Is Fitting: The Seven Things the Dedication Accomplishes
For the conclusion of rescuing and guarding by undergoing suffering in their place, the scriptural text uses a single ‘that is to say’ to head a string of items. Chengguan adjudicates it: first the general indication, then from ‘that is to say’ the particular display; and within the particular the first clause is rescuing and guarding, while all the rest are the benefits accomplished.
The seven things, one by one, are these: rescuing and guarding all sentient beings as is fitting and causing them to get out of birth-and-death; serving and making offerings to all the buddhas and gaining the unobstructed wisdom of omniscience; forsaking the manifold demons; keeping far from bad friends; drawing near to all bodhisattva good friends; extinguishing every fault and offense and accomplishing pure karma; being furnished with the bodhisattva's vast practices and vows and measureless roots of goodness.
What is worth noting is the sequence: first getting out of birth-and-death, then making offerings to the buddhas and gaining wisdom, and only then forsaking the demons, keeping far from bad friends, and drawing near to good friends, and at the last extinguishing offenses and accomplishing karma and being furnished with vows and practices. The benefits accomplished are not a scattered list of advantages; they are a single line running from getting free of suffering to accomplishing practice. And the first clause of the whole line, ‘rescuing and guarding as is fitting’, is the echo of this dedication's own name within this section — the words ‘as is fitting’ show that rescuing and guarding is not one fixed set of methods, but differs according to the occasion.
I Alone: One Sun Is Enough
The fourth division of the dedication that follows marks Chengguan names rescuing and guarding by drawing them out from afar, and he glosses its sense: standing alone with a great resolve, universally for sentient beings and with no expectation.
The scriptural text first sets up the similes. The simile of illumining alone: “It is not because the sentient beings of the four continents are many that many suns appear; let but one sun rise, and it can universally illumine all sentient beings.” The simile of accomplishing benefit: sentient beings do not know day and night, travel about and observe, and set up their manifold undertakings by a light of their own bodies; all this is accomplished because the sun god-son appears, “and yet that sun-disc is one only, and there is no second.”
The matching contains the boldest sentence in the passage: “Those sentient beings cannot save themselves — how could they save others? I alone, my resolve solitary and without companion, gather roots of goodness and dedicate them in this way.”
This sentence is the one most easily read as conceit, and so its landing point must be looked at. The scriptural text goes straight on to list ten occurrences of ‘for the sake of’: for the sake of widely delivering, of universally illumining, of showing and guiding, of awakening, of looking back upon and nurturing, of gathering in, of bringing to accomplishment all sentient beings, and of causing all sentient beings to rejoice, to delight, and to cut off doubt. All ten clauses are for others; not one is for himself. The provenance of the words ‘looking back upon and nurturing’ Chengguan notes in particular, saying that illumining means illumining their capacities and the sense of looking back upon and nurturing, and that the phrase is found in the Book of Odes — looking back upon and nurturing is the parents' turning their heads to watch over and rear the child. And so ‘I alone’ is not a boast; it is the solitude of one who takes it on: not that I am the strongest, but that if no one shares this task I shall still do it.
Brought down to the ground: this section, read together with ‘they cannot save themselves — how could they save others?’ above, sets aside precisely one misreading — it is not a contempt for sentient beings, but a clear recognition of their present plight, and therefore a refusal to push the responsibility back onto them.
I Should Be Like the Sun: What Deserves the Name of Dedication
From ‘I should be like the sun’ onward, the scriptural text turns into the dedication free of marks. Chengguan adjudicates this passage in two: first, by the wisdom that forgets contrivance he leads the great compassion above into being without object; then, from ‘setting’ onward, he properly clarifies how great wisdom is free of the mark of sentient beings.
The former section first clarifies the absence of self-interest: “I should be like the sun, universally illumining all, seeking no return of kindness. When sentient beings have evil, I can bear with all of it, and in the end I do not on that account forsake my vow; I do not, for the evil of one sentient being, forsake all sentient beings.” Chengguan glosses it: because he seeks no return of kindness he is able to bear with evil; because he is for universal illumination he does not, for one evil, forsake the many — and he sets up the force of a question and answer: suppose that sentient beings should all turn their backs on kindness, there would still be no resentment; how much less when it is only one? The latter section shows the accomplishing of vastness: “though the roots of goodness be few, they universally gather in sentient beings, and with a joyful mind he dedicates them vastly.” Chengguan says: because great wisdom leads compassion it can take a universal object, as a sound entering a horn is small and yet heard from afar.
Then comes the sentence in the whole passage that most resembles a definition: “If there are roots of goodness but one does not wish to benefit all sentient beings, that is not called dedication; take any single root of goodness, and only when it universally takes sentient beings as its object is it called dedication.”
One negation and one affirmation settle the measure of dedication for good: it lies not in how many the roots of goodness are, but in whether the object is universal. That this sentence is set at the head of the section on freedom from marks rather than in the section that follows marks is itself deliberate — the reason universally taking sentient beings as object can be done at all is that the wisdom of forgetting contrivance in the preceding sentence, ‘seeking no return of kindness’, has gone first. Brought down to the ground: to judge whether your own dedication is real, ask one thing only — does this root of goodness take all sentient beings as its object?
Twenty-One Clauses Ending in ‘Dedicating’: Taking the Marks Apart One Clause at a Time
Next comes the second set of parallel clauses in this passage, and it is the backbone of the whole. From “setting sentient beings in the dharma-nature to which nothing clings, and dedicating” to “contemplating that the manifold dharmas are far from craving and desire, and dedicating”, every clause closes with the word ‘dedicating’, twenty-one clauses by actual count.
Chengguan adjudicates these twenty-one clauses as four layers: the first fourteen clauses leave behind the marks that are grasped; the next two clauses leave behind the perception that grasps; the third is one clause leaving behind the names and words that express; the fourth is four clauses displaying the principle of suchness — and he explains the reason: because by leaving behind false perception right knowledge is accomplished, the names and marks above become suchness itself.
Within the fourteen clauses he divides further: the first clause is the general, the rest the particular; and within the particular the first ten enter the principle and the latter three leave behind faults. The general clause is “setting sentient beings in the dharma-nature to which nothing clings, and dedicating” — causing the sentient beings dedicated toward to tally with the true limit dedicated toward. Within the particular the first ten dispel one by one: the first dispels the sentient beings dedicated toward, comprehending their self-nature and so not clinging, still and unmoving and yet following conditions without altering; the second dispels the compassionate vow that dedicates, not depending on compassion and not grasping the mark of the vow; the third dispels the roots of goodness dedicated; the fourth dispels the fruit and recompense obtained; the fifth and sixth clauses together clarify the body that raises the practice and the marks of the sentient beings dedicated toward, which, being the real, are not clung to, and, being the conventional, are not ruined — and this is precisely the resolution of that pair of seemingly contradictory clauses in the scriptural text, “not clinging to the marks of the five aggregates, and dedicating; not ruining the marks of the five aggregates, and dedicating”; the seventh dispels the karmic practice accomplished; the eighth dispels the marks of the recompense obtained; the ninth generally displays that the manifold matters are able to accomplish causes and conditions; the tenth generally clarifies that the foregoing matters arise from conditions. The latter three that leave behind faults are these: not clinging to empty names, not clinging to the place of recompense, not clinging to such false and empty dharmas as reverence and support.
The next two clauses leave behind the perception that grasps. The scriptural text has “not clinging to the mark of sentient beings, the mark of worlds, or the mark of mind and thought, and dedicating; not giving rise to the inversion of mind, the inversion of perception, or the inversion of view, and dedicating.” Chengguan glosses the three inversions: toward the foregoing matters to give rise to a mind that discriminates permanent and impermanent and the rest is called the inversion of mind; toward objects such as the permanent to grasp marks of division is called the inversion of perception; to grasp marks as real is called the inversion of view; because they turn their backs on right faith, the name of inversion is set upon them. He cites in evidence a passage of question and answer between Maitreya and Subhūti in the Larger Prajñā — a bodhisattva of newly raised intent, having rejoiced in the roots of goodness of the buddhas and the buddhas' disciples and dedicated them to awakening, how does he not fall into the inversions of perception, mind, and view? Subhūti answers: toward those roots of goodness the mind gives rise to no perception, and with this mind he dedicates to awakening, and toward this dedicating mind too he gives rise to no perception of mind; dedicating in this way is not the three inversions; if he dedicates by grasping marks, that is the three inversions. He further cites this scripture's own chapter “Awakening by Light” in support: “if toward omniscience one gives rise to a mind of dedication, and sees that the mind has no arising, one will obtain a great name.”
The third is the one clause leaving behind the names and words that express, namely “not clinging to the way of words and speech, and dedicating.” The fourth is the four clauses displaying the principle of suchness: contemplating the true nature of all dharmas, contemplating the equal mark of all sentient beings, sealing the manifold roots of goodness with the seal of the Dharma realm, and contemplating that the manifold dharmas are far from craving and desire. Chengguan glosses these four clauses: the first generally displays the real nature, the second particularly is in terms of sentient beings, the third seals the manifold matters that are good, the fourth is a mind that cuts off coveting and seeking; and he first sets up a general adjudication — what was clarified above is the emptiness of the false, all being empty; what is displayed here is the reality of what is, all being wondrously existent; and further, the emptiness of the former is just the reality of the latter, and the two senses not being two is the true seal of the Dharma.
Set aside a misreading: the twenty-one clauses are not twenty-one methods of practice; they are one and the same freedom from marks spoken severally at twenty-one points of application. Chengguan has a sentence of his own that stops up any attachment to sequence — “the words have a before and an after; the practice is in a single mind.”
The Double Conclusion of Planting and Dedicating · Karma Is Like a Shadow Cast by Light
After the parallel clauses, the scriptural text makes a double conclusion: “Understanding that all dharmas are ‘nothing’, what is planted as roots of goodness is likewise so; contemplating that the manifold dharmas are not two, are unborn and unceasing, the dedication too is likewise so.”
Chengguan adjudicates this as a double conclusion of two marks: one clause concludes the roots of goodness dedicated, the other concludes the practice of dedicating. He explains too the fineness of the wording — roots of goodness may be cultivated alone, and so it says only ‘planting’; dedication must have a grasper and a grasped, and so it must ‘contemplate that they are not two’. The result is that the root of virtue is unborn and the root of delusion unceasing; and further, the encumbrance of delusion is still and unborn while true virtue is clear and unceasing.
Further down, the scriptural text brings the foregoing dedication to awakening into the true limit, and speaks the most difficult and most essential set in the passage: “He does not make two marks: it is neither in terms of karma that he cultivates omniscience, nor apart from karma that he dedicates to omniscience; omniscience is not itself karma, and yet it is not apart from karma that omniscience is gained.”
Chengguan divides it into two pairs. The first pair sets the roots of goodness dedicated against the practice and vow that dedicate, distinguishing that they are neither identical nor apart, and clarifying that within the cause there are not two: the first clause says karma is not the dedication, because grasper and grasped are distinct; the second clause says they are not apart, because apart from karma there is nothing to dedicate. He cites the Vimalakīrti in support: giving and dedicating to omniscience are two, and yet the nature of giving is itself the nature of dedicating to omniscience; therefore they are not apart, and this is non-duality, while because they are not identical there is no absence of duality either. The second pair sets cause and fruit over against each other: the first clause says the fruit is not the cause, the latter that apart from the cause there is no fruit; he says this is an abbreviation in the wording, and that in principle cause and fruit should each have both the sense of not being identical and the sense of not being apart.
Then comes the simile: “Because karma is pure like a shadow cast by light, the recompense too is pure like a shadow cast by light; because the recompense is pure like a shadow cast by light, the wisdom of omniscience too is pure like a shadow cast by light.” Chengguan glosses the ground of the simile: a shadow thrown by riding upon light, and the reflection of the moon in water, are both arisen from conditions and without nature, neither identical nor apart, and therefore it says pure; and he adjudicates their allotment — the first two clauses set the cause against the recompense, because the recompense runs through the ten grounds; the latter two clauses set the recompense against the fruit.
Set aside a misreading: neither identical nor apart is not a compromise. What it means to block are two real diseases — grasping ‘identical’, and then making karma the equivalent of cultivating wisdom; grasping ‘apart’, and then breaking roots of goodness and their recompense into two severed halves. The scriptural text uses light and shadow precisely because a shadow and its light are not one and the same thing, and yet are never for a moment apart.
Dedicating Without Dwelling in the Marks of Dharmas: The Conclusion of This Passage
At the end of the section on freedom from marks the scriptural text brings the dedication to a conclusion: “Being far from all the agitated thinking and discrimination of ‘I’ and ‘what is mine’ — knowing thus, he dedicates the manifold roots of goodness by skillful means.” Chengguan glosses it: the ‘I’ that dedicates and the ‘mine’ that is dedicated, whether followed or left behind, are both called agitation; now, illumining and yet constantly still, he is free of this discrimination and yet does not ruin the marks, and this is why it is called skillful means.
Then it concludes the benefit: “When the bodhisattva dedicates in this way, he liberates sentient beings without ever resting, and yet he does not dwell in the marks of dharmas; though he knows that the manifold dharmas have no karma and no recompense, he is well able to bring forth all karma and recompense without contradiction or contention — thus by skillful means he well cultivates the dedication.” Chengguan says that because following marks and being free of marks are not two, the benefit of being unobstructed and free of faults is accomplished.
These two sentences are the final closing of the two prongs of the whole passage — “liberating sentient beings without ever resting” is rescuing and guarding; “not dwelling in the marks of dharmas” is freedom from marks; “knowing that the manifold dharmas have no karma and no recompense” is freedom from marks; “being well able to bring forth all karma and recompense without contradiction or contention” is rescuing and guarding. The four half-sentences are hooked across each other, and not one of them may be let go.
Last comes the general conclusion and the concluding of the name: “When the bodhisattva-mahāsattva dedicates in this way, he is far from every fault and is praised by the buddhas. Son of the Buddha! This is the bodhisattva-mahāsattva's first dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings.”
Here there is one structural feature worth recording. Chengguan says that the pattern of the prose portion of the ten dedications is first the practice of the station and then the fruit of the station, and that within the practice of the station there are the three sections of restating the name and raising the question, explaining broadly in accordance with the question, and concluding the name in accordance with the explanation; and that this passage is exceptional — he states plainly that the text of this first dedication lacks the fruit of the station. And so the first dedication of rescuing and guarding has only the three sections of question, explanation, and conclusion, plus the repeated verses, and does not, as the later dedications do, speak separately of the marks of the fruit.
The Repeated Verses and Their Correspondences
When the prose portion has been spoken, the scriptural text narrates the ceremony: the bodhisattva Vajra Banner observed all the assemblies of the ten directions and the whole Dharma realm, entered deeply into the meaning of the phrases, cultivated surpassing practice with a measureless mind, with great compassion universally covered all sentient beings, did not cut off the seed of the tathāgatas of the three times, entered the treasury of the merit-dharmas of all the buddhas, brought forth the dharma-body of all the buddhas, was well able to discriminate the minds of the manifold sentient beings, knew that the roots of goodness they had planted were ripe, and, dwelling in the dharma-body, manifested a pure form-body for sentient beings, and, receiving the Buddha's spiritual power, spoke the verses. Chengguan adjudicates this narration of ceremony: the first and last clauses are the ceremony of the speaking; ‘entering deeply into the meaning of the phrases’ is what the speaking depends upon; and what follows ‘with a measureless mind’ is likewise what the speaking depends upon — depending upon this he speaks, and it is at the same time that for the sake of which he speaks, for it is for this that he speaks.
The verses are twenty-eight in all. The sense of the repeated verses is already complete in the prose portion, and here they are only set in correspondence; they do not teach a second time.
Chengguan's outline is as follows, recorded here word for word: the twenty-eight verses divide into two — the first eight and a half verses sing the roots of goodness dedicated, and within these the first six are the four immeasurables — one for kindness, two for compassion, one and a half for joy, one and a half for equanimity, because it is like the earth, which has no mind, and one verse concluding their universality — and the latter two and a half clarify the six perfections; then from ‘thus’ onward nineteen and a half verses sing the practice of dedication, dividing in two: the first seven and a half sing what follows marks, the first one and a half of these singing the dedication of benefit and joy and the latter six singing the dedication of undergoing suffering in their place, the rest being omitted and not sung; and from ‘never’ onward twelve verses sing the foregoing freedom from marks, within which the first five sing the proper clarification of freedom from marks and the latter seven, from ‘the ten directions’ onward, sing the foregoing accomplishing of benefit.
By this outline one thing can be verified: the seam between the first eight and a half verses and the latter nineteen and a half falls exactly in the middle of the ninth verse — the upper half of the ninth, “within all the worlds of the ten directions he is furnished with the cultivating and refining of pure practice”, still belongs to the roots of goodness dedicated, while the lower half, “merit such as this he dedicates entirely, because he wishes to bring peace and joy to all the conscious”, is the beginning of the nineteen and a half verses that Chengguan points to under ‘thus’. Likewise the seventeenth verse, “he has never been dyed by or attached to the manifold forms, and so it is with feeling, perception, formations, and consciousness”, is precisely the first of the twelve verses he points to under ‘never’, and the twenty-second verse, “in the measureless lands of the ten directions”, is precisely the first of the seven verses he points to under ‘the ten directions’. All three seams answer to the scriptural text.
The correspondence verse by verse is roughly as follows. Verses one to six speak of the four immeasurables and of universality: cultivating the path through inconceivable kalpas, wishing to benefit the kinds of living beings; the peerless one who tames the world, raising the mind to deliver universally all the conscious; brave and vigorous effort, his mind able to bear patiently and not tilting; his mind dwelling well, like the great earth which universally bears all; not seeking pleasure for his own body, raising the mind of great compassion; gathering in the sentient beings of the worlds of the ten directions, and thus studying the manifold dedications. Verses seven to the upper half of nine speak of the six perfections: giving, pure precepts, vigor, and dedicating to the omniscience of the Tathāgata; his mind vast and without bound, the power of patience dwelling, concentration most profound, wisdom subtle; within the worlds of the ten directions being furnished with the cultivating and refining of pure practice.
From the lower half of verse nine the practice of dedication is sung. From the lower half of nine to verse eleven the benefit and joy and the undergoing of suffering in their place, which follow marks, are sung: merit such as this dedicated entirely, because he wishes to bring peace and joy to all the conscious; the great being diligently cultivating manifold good deeds, causing them to dwell in the unsurpassed wisdom that is hard to conceive; universally for the sake of all sentient beings, dwelling in the hells through inconceivable kalpas, bravely and decidedly dedicating constantly. Verses twelve to sixteen continue to sing the undergoing of suffering in their place and the leaving behind of desire: not seeking form, sound, scent, taste, or touch, but only to deliver the kinds of living beings; wisdom pure like space, constantly studying as the Buddha practices; the great being travelling the manifold worlds, cultivating the bodhisattva practice without being satisfied; extinguishing every poison of the mind, not seeking peace and joy for himself, wishing only that sentient beings get free of suffering. Between verses sixteen and seventeen lies the boundary of freedom from marks — verse sixteen, “this person's dedication reaches the ultimate, his mind ever pure and far from the many poisons; he is entrusted by the tathāgatas of the three times and dwells in the unsurpassed city of the great Dharma”, is the close of what follows marks.
Verses seventeen to twenty-one sing the proper clarification of freedom from marks: never dyed by or attached to the manifold forms, and so too with feeling, perception, formations, and consciousness, his mind forever going out from the three existences; the manifold sentient beings whom the Buddha knows and sees gathered in entirely, with the vow to cause them to gain liberation; his mindfulness dwelling constantly thought after thought, far from delusion, right mindfulness constantly still, all his manifold deeds pure; those bodhisattvas dwelling within the world, clinging to no dharma inner or outer, like the wind travelling in space without obstruction. Verses twenty-two to twenty-eight sing the foregoing accomplishing of benefit: bodily deeds and verbal deeds pure, able to make the buddhas all rejoice; going to every place where there are buddhas in the lands of the ten directions, revering and gazing upon and serving them; his mind ever pure and far from the manifold faults, acting moreover as a great Dharma-pool for the three existences; diligently contemplating all dharmas, pondering in accord ‘existent’ and ‘not existent’, gaining entry to the most profound place of no contention; by this cultivating and completing the firm path, universally throughout the three times clinging to nothing; dedicating in this way and reaching the other shore, gaining entry to the ultimate place of no support; the ways of speech of all sentient beings, which the bodhisattva is able to discriminate and speak while his mind clings to nothing; and the last verse, “the bodhisattva cultivates the dedication in this way; his merit and skillful means cannot be spoken; he is able to cause, within the worlds of the ten directions, all the buddhas alike to praise him”, concluding with praise of what has been spoken.
Li Tongxuan, reckoning these verses in terms of the eighty-fascicle text, says that there are “fifty-six lines of verse”, and says “two lines make one verse”, which agrees with the fifty-six lines of verse in the base text and the twenty-eight verses reckoned by actual count.
Lineage
For the text of this dedication, the threads by which it is carried on further have already been drawn out by the ancient worthies within their commentaries, and are recorded here as they cite them.
The first is the establishing of the sense of the three places of dedication. Chengguan sets up the general sense of the ten dedications, saying that within each and every dedication there are three kinds of dedication — dedicating to sentient beings, dedicating to awakening, dedicating to the true limit; and he glosses the name of dedication, saying that ‘dedicate’ means to turn and ‘direct’ means to head toward, turning one's own myriad practices to head toward these three places. As to why the places must be three, he sets forth ten senses: depending on three dharmas, extinguishing three paths, purifying the threefold pure precepts, displaying three buddha-natures, accomplishing the three jewels, gathering the three bodies, being furnished with the three virtues, gaining the three awakenings, realizing the three nirvāṇas, and dwelling securely in the three kinds of secret treasury. Each of these ten senses allots the three places: as for depending on three dharmas, these are the true nature, contemplative illumination, and what assists in completing — that is, the substance, marks, and function of the Qixin lun — the true limit depending on the substance, awakening depending on the marks, and sentient beings depending on the function; as for displaying three buddha-natures, the true limit is the direct cause, awakening the revealing cause, and dedicating to sentient beings the conditioning cause; as for accomplishing the three jewels, the true limit accomplishes the Dharma, awakening accomplishes the Buddha, and dedicating to sentient beings accomplishes the Saṅgha of the same substance. That the three places of dedication have become the common track for expounding dedication in the Han transmission has its ground of argument just here.
The second is the sense of the three places mutually assisting one another. Chengguan does not take the three places as set side by side; he says that “one is furnished with three, and only so is that one accomplished”, and cites in evidence the Vimalakīrti, “if one is oneself bound, that one should be able to loose another's bonds is impossible,” and the Sūtra of the Ten Grounds, “wishing to deliver sentient beings, one is not apart from the unobstructed wisdom of liberation,” concluding that in any one of the matters the virtues and functions of the Dharma realm are wholly contained, and entering into one another without obstruction — only then are they truly the three matters of dedication. This one sentence is the distinctive place of the Huayan line's reading of dedication: dedication is not moving merit to another spot; it is one matter being furnished with the Dharma realm.
The third is the stream of the teaching of undergoing suffering in another's place. The seven senses Chengguan opens in answering the question of undergoing suffering in another's place take up in turn the ground of pure and surpassing intent in the Yogācārabhūmi, the Liang translation of the Mahāyānasaṃgraha together with the matter of King Sudarśana of the immortals in the Nirvāṇa, the teaching of the original vows of the bodhisattva Kṣitigarbha and the rest, and the sense of Samantabhadra's Dharma-realm body. Later expositions of the bodhisattva's undergoing suffering in the place of sentient beings mostly do not go beyond these seven senses in their grounds; and Chengguan's own adjudication that among them only the fourth and fifth senses are really able to undergo in the body, while the sixth and seventh are a fusion in the contemplation of principle, is a distinction that must especially not be passed over.
The fourth is the dispute over the position within the stations. As to where the ten dedications are placed among the five stations, Chengguan records the several masters and does not make them one: some hold it to be the end of the station of the provisions that accord with the portion conducing to liberation, citing the Ornament treatise, the Cheng weishi lun, and the Abhidharmasamuccaya in evidence; some hold it to be the station of the applied practices, and within this one account takes the ten understandings as heat, the ten practices as the summit, the first nine dedications as patience, and the tenth dedication as the highest worldly dharma, recording that the meaning of Tripiṭaka Master Xuanzang inclines to this explanation, while another account takes it as contained within the highest worldly dharma among the four applied practices, citing the Mahāyānasaṃgraha as translated by Paramārtha in evidence; and there are some again who take the three worthy stations together as the expedient means for heading toward the noble, without dividing near and far provisions and applied practices, and others who say that all practices and stations cannot be spoken of at all. At the end Chengguan clarifies the sense of this scripture itself — within one station the manifold stations are wholly contained without obstructing before and after, and where the station is full is precisely where the cause is complete; and he makes four clauses to gather the several teachings, of which the two clauses ‘taking the substance according to the marks’ and ‘fusing the marks by the nature’ are the ones that answer to the text of this scripture. The several accounts are recorded together without adjudication.
The fifth is the difference of the several masters' outlining of the text. Chengguan, in terms of the eighty-fascicle text, sets up the twofold division of following marks and being free of marks, and the four divisions of rescuing and guarding; Fazang, in terms of the sixty-fascicle text, makes the twofold division of first raising the substance of the practice and then properly clarifying dedication, and matches the two sections of dedicating to sentient beings and to awakening, and dedicating to the true limit, with rescuing and guarding and with freedom from marks; Li Tongxuan does not use this twofold division, but outlines it at length straightforwardly into ten sections, sets up in addition the five conditions that accomplish the first dedication, and adjudicates this station as having the dāna-pāramitā for its lord and the nine perfections for its companions, with the perfume-selling elder Blue Lotus, whom Sudhana visits, as the person who displays the meaning in symbol. The Pusa yingluo benye jing, for its part, glosses the name of this dedication otherwise, as “within a mind free of marks constantly practicing the six destinies and entering into the fruit and recompense, not receiving and yet receiving the manifold feelings, turning and transforming”, which Chengguan cites at the place where the name is restated. Coarse and fine differ severally; they are recorded together without adjudication.
A passage of scriptural text somewhat over four thousand graphs sets up, on the one side, the whole ground of argument for the bodhisattva's vow to undergo suffering in the place of sentient beings; on another, it shifts the definition of the word ‘dedication’ from how many the roots of goodness are to how universal the object is; and on another again, with twenty-one parallel clauses it takes the marks apart layer by layer until only suchness is left — and the reason the ten dedications begin from here is precisely that the very first step requires these two things to be done at once.
考據Apparatus
十迴向之首。此一迴向之名自帶兩橛：「救護一切眾生」是悲，「離眾生相」是智；澄觀判前者為迴向眾生及菩提之隨相行、後者為迴向實際之離相行，一名而攝三處迴向之全。經文以六度四無量為所迴之善根，以『為一切眾生作舍·作護·作歸·作趣……作大導師』十句立救護之相，以大海不變·日天子普照二喻明遇惡不退，以「我寧獨受如是眾苦，不令眾生墮於地獄」立代苦之誓，末以二十一句『……迴向』逐句遣相，歸於「非即業修習一切智，非離業迴向一切智」。此段長行不設位果——澄觀曰「今初迴向文缺位果」〔T35n1735 0697c21–c22〕。重頌二十八偈，李通玄計作「五十六行頌」〔T36n1739 0859a20–a21〕，與底本偈行數相符。
一、科判定位
| 科判系統 | 此節之位 |
|---|---|
| 底本 T279 三十九品 | 品二十五 十迴向品（第五會 兜率天宮）；第一救護一切眾生離眾生相迴向＝〔T10 0124c11〕–〔0127b11 前〕（卷二十三） |
| 澄觀《華嚴經疏》 | 品分十分（三昧·加·起·本·說·瑞應·結通·證成·偈讚勸修·校量功德）；本段屬第五說分之第一段——「第五『佛子云何』下說分。說十迴向即為十段，一一段中皆先長行、後明偈頌。」〔T35n1735 0697c17–c19〕；本科起〔0696b26〕，訖於第二不壞迴向前〔0701a10〕 |
| 澄觀《演義鈔》 | 第一救護段鈔〔T36n1736 0366b23–0367a24〕（釋疏之釋名四節·釋三處迴向之五重疏文） |
| 法藏《探玄記》（六十華嚴疏） | 〈金剛幢菩薩迴向品第二十一〉；初迴向釋〔T35n1733 0244b10〕起，訖於第二不壞前〔0248a07〕 |
| 李通玄《新華嚴經論》 | 本迴向段長科十段〔T36n1739 0858b02–b26〕；頌科〔0859a20–a23〕；十迴向全品長科一百八十段〔0858a29–b01〕 |
| 《菩薩瓔珞本業經》 | 十迴向心名列〔T24n1485 1014a09–a14〕；第一迴向釋段〔1017b28–c05〕 |
位行三節之骨——澄觀立十迴向長行之通式：
「長行中各二：初位行、後位果。有不具者，至文當知。位行中各三：初牒名徵起、二依徵廣釋、三依釋結名。」〔T35n1735 0697c19–c21〕
本段之特出處在缺位果：「今初迴向文缺位果。」〔0697c21–c22〕故本節只有牒名徵起（「佛子！云何為菩薩摩訶薩救護一切眾生離眾生相迴向？」）、依徵廣釋（長行全段）、依釋結名（「佛子！是為菩薩摩訶薩第一救護一切眾生離眾生相迴向。」）三節，加重頌一段。
廣釋之二分——澄觀：
「二廣釋中二：先明所迴善根、後『修善根時』下正明迴向。」〔T35n1735 0697c25–c26〕
所迴善根即六度四無量；澄觀誌古義云「古人名此以為行體」，並辨二說：「若順前名，救護眾生是悲，離眾生相為智，則以悲智為其行體。以是初行故，將總體以為別體。若以為欲迴向故修諸善根，即彼善根亦得稱體。古義依此。」〔0697c26–0698a01〕
正明迴向之二分——隨相與離相：
「後正明迴向中二：先明隨相迴向、後『我應如日』下明離相迴向。前即迴向眾生及與菩提，釋救護眾生；後即迴向實際，釋離眾生相。」〔T35n1735 0698a01–a04〕
隨相中之四科救護——澄觀：
「後『菩薩摩訶薩』下別顯文，分為四：一利樂救護、二『佛子菩薩於非親友』下受惱救護、三『佛子菩薩見諸眾生』下代苦救護、四『佛子菩薩以諸善根正迴向』下逈拔救護。」〔T35n1735 0698a06–a09〕
四科於底本之落點：利樂救護〔T10n0279 0124c15–0125a01〕·受惱救護〔0125a02–b27〕·代苦救護〔0125b27–0126a20〕·逈拔救護〔0126a21–b04〕；離相迴向自「我應如日」〔0126b05〕起至結名〔0126c06〕。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 迴向 | —（音寫從闕） | 本品「云何為菩薩摩訶薩救護一切眾生離眾生相迴向」〔T10n0279 0124c11〕 | 澄觀釋名：「迴者轉也，向者趣也，轉自萬行趣向三處」〔T35n1735 0694c08–c09〕；三處者，眾生·菩提·實際〔0696c21–c22〕 |
| 救護 | — | 本品「為一切眾生作護，悉令解脫諸煩惱故」〔T10n0279 0124c20〕 | 澄觀分訓二字：「將墜者護、已墜者救，救令脫苦、護令息惡，並以善根願能成此。」〔T35n1735 0696c04–c05〕 |
| 離眾生相 | — | 本品迴向名〔T10n0279 0124c11〕 | 澄觀：「大悲廣濟名為救護一切眾生，大智無著故云離眾生相，即是廣大不顛倒心。」〔T35n1735 0696b26–b28〕 |
| 檀波羅蜜 | 檀＝dāna·波羅蜜＝pāramitā（音寫即古傳） | 本品「行檀波羅蜜」〔T10n0279 0124c12〕 | 六度之首；本段以六度四無量為所迴之善根 |
| 尸波羅蜜 | 尸＝śīla（音寫即古傳） | 本品「淨尸波羅蜜」〔T10n0279 0124c13〕 | 60 本同作「淨尸波羅蜜」〔T09n0278 0488c05–c06〕 |
| 羼提波羅蜜 | 羼提＝kṣānti（音寫即古傳） | 本品「修羼提波羅蜜」〔T10n0279 0124c13〕 | 忍度；60 本次一支作「行毘梨耶波羅蜜」，80 作「起精進波羅蜜」 |
| 般若波羅蜜 | 般若＝prajñā（音寫即古傳） | 本品「住般若波羅蜜」〔T10n0279 0124c14〕 | 六度之終；60 本作「分別般若波羅蜜」 |
| 大慈·大悲·大喜·大捨 | — | 本品「大慈、大悲、大喜、大捨」〔T10n0279 0124c14〕 | 四無量心；與六度並列為所迴善根 |
| 阿耨多羅三藐三菩提 | anuttara-samyak-saṃbodhi（音寫即古傳） | 本品「迴向阿耨多羅三藐三菩提」〔T10n0279 0125a27〕 | 三處迴向中之菩提；本段內五見 |
| 閻羅王 | —（音寫從闕） | 本品「永離地獄、餓鬼、畜生、閻羅王等無量苦惱」〔T10n0279 0124c17〕 | 惡趣之攝；本段三見（願離·代苦·以身為質） |
| 七財 | — | 本品「永離貧窮，七財滿足」〔T10n0279 0125b22〕 | 澄觀釋：「七財者即十藏前七」〔T35n1735 0698c09〕 |
| 大迴向經 | — | 本品「如大迴向經所說迴向」〔T10n0279 0125c13〕 | 所依之經名；藏內同名經之取捨為古德異釋（見目六） |
| 主兵臣 | — | 本品「作主兵臣」〔T10n0279 0126a13〕 | 60 本作「作主藏臣」〔T09n0278 0490a07–a08〕；異譯之別見目四 |
| 顧復 | — | 本品「顧復一切眾生故」〔T10n0279 0126b01–02〕 | 澄觀釋其語源：「照謂照機顧復之義，見於《毛詩》」〔T35n1735 0699c27〕 |
| 日天子 | — | 本品「譬如日天子出現世間」〔T10n0279 0125a11〕 | 本段二喻之主；一喻遇惡不息益、一喻但一日出而普照 |
| 乾闥婆城 | gandharva（音寫即古傳） | 本品「不以乾闥婆城」〔T10n0279 0125a12〕 | 日輪所不為障之緣；澄觀合之曰「邪見合乾城，令人妄謂為實故」〔T35n1735 0698b13〕 |
| 阿脩羅手 | asura（音寫即古傳） | 本品「阿脩羅手」〔T10n0279 0125a12〕 | 澄觀合之曰「瞋濁合修羅手，日為帝釋先鋒，彼瞋故覆障」〔T35n1735 0698b13–b15〕 |
| 法界印 | — | 本品「以法界印印諸善根迴向」〔T10n0279 0126b20〕 | 二十一離相句之一；澄觀判其在「顯如如理」四句中之第三——「三印諸事善」〔T35n1735 0700c03–c04〕 |
| 一切智智 | — | 本品「一切智智亦如光影清淨」〔T10n0279 0126b28〕 | 光影喻中之果；60 本此處作「薩婆若」〔T09n0278 0490b23–b24〕 |
三、譬喻·修辭
本節「譬如」四見〔T10n0279 0125a07·0125a11·0125a25·0126c20〕，其中前三在長行、後一在重頌。逐一列之。
(一) 大海不變壞喻（遇惡緣不變本心）——「譬如大海，一切眾毒不能變壞。菩薩亦爾」〔T10n0279 0125a07–08〕：
- 喻依：大海廣受眾毒而海性不變。
- 喻體：菩薩受一切愚蒙、無智、不知恩德、瞋很頑毒、憍慢自大、心盲、不識善法諸惡眾生之逼惱而不動亂。
- 所顯義：澄觀判之為受惱救護中喻之第一——「先大海不變喻，喻遇惡緣不變本心。海喻菩薩，器量大故。眾毒，喻惡眾生。不變，喻菩薩不亂。」〔T35n1735 0698a26–a28〕
(二) 日輪普照喻（遇惡不息利益）——「譬如日天子出現世間，不以生盲不見故，隱而不現……亦復不以時節變改故，隱而不現」〔T10n0279 0125a11–15〕：
- 喻依：日出而不因盲者不見、不因乾闥婆城·阿脩羅手·閻浮提樹·崇巖·邃谷·塵霧·煙雲之覆障、不因時節變改而隱。
- 喻體：菩薩有大福德、心深廣、正念觀察、無有退屈，乃至不以眾生弊惡邪見瞋濁難調而棄捨不修迴向。
- 所顯義：澄觀判喻中二節——「二日輪普照喻，喻遇惡不息利益。於中三：初喻、次合、後徵釋。喻中略有其二：先日輪具德、後遇緣不息。有十一惡緣，合中具合。」〔T35n1735 0698a28–b02〕合門開十德配日：「先合具德，舉其十德以合於日，影顯於日亦具十德。一福德之輪已圓、二智用深廣難測、三正念游空無有高下、四慈風運用不退不疲、五圓福智輪顯照空法、六三乘山谷普照無私、七使目覩萬像了真俗之義、八使居自乘業以智成辦、九常為利益晝夜無休、十無器生盲亦不語捨。」〔0698b02–b09〕又別配惡緣：「弊惡合生盲，邪見合乾城……瞋濁合修羅手……次不知思合閻浮樹崇巖邃谷。次『不以凡愚』下合前塵霧烟雲，以彼能遍空，猶彼凡愚同一處住。後『不以眾生數起』下合前時節改變，謂頻起過惑乍善乍惡，如彼晝夜陰陽失度等。」〔0698b12–b19〕〔按：底本此段列名之障緣七事，後綴「如是等物」之總收，另有生盲與時節變改二緣；澄觀合為十一事，其開合之數依疏。〕
(三) 日不但為一事喻（悲智均照）——「譬如日天子，不但為一事故出現世間。菩薩摩訶薩亦復如是，不但為一眾生故，修諸善根」〔T10n0279 0125a25–27〕：
- 喻依：日之出非為一事。
- 喻體：菩薩修善根迴向非為一眾生、非為淨一佛剎、非為信一佛、非為見一佛、非為了一法。
- 所顯義：澄觀判此為受惱救護末之徵釋——「先徵意云：何以惡不厭捨？釋意云：悲智均故。」〔T35n1735 0698b19–b20〕；「初以大悲合日，惡是其境。本為一切，豈獨揀於惡人？如日普益，寧復棄於槁木？二『如是』已下以智合日，善惡均照故。」〔0698b21–b24〕
(四) 一日普照喻（逈拔救護·獨照與成益）——「不以四天下眾生多故，多日出現；但一日出，悉能普照一切眾生」〔T10n0279 0126a22–26〕：
- 喻依：四天下眾生雖多而日不增其數，一日出即普照；眾生無自身光明，晝夜與作業皆由日天子出而成辦，「然彼日輪但一無二」。
- 喻體：菩薩「唯我一人，志獨無侶，修集善根如是迴向」，為欲廣度·普照·示導·開悟·顧復·攝受·成就一切眾生，令其歡喜·悅樂·斷疑。
- 所顯義：澄觀：「第四迴拔救護。謂孤標大志，普為眾生而無冀望。文中二：先喻、後合。喻中有二：一獨照喻、二『又諸』下成益喻。」〔T35n1735 0699c21–c24〕
(五) 大地普容受喻（重頌）——「如是為物勤修行，譬如大地普容受」〔T10n0279 0126c20〕：澄觀判此偈屬頌所迴善根之四無量——「一偈半捨，如地無心故」〔T35n1735 0701a05〕。
(六) 光影喻（業報與一切智智之非即非離）——「以業如光影清淨故，報亦如光影清淨；報如光影清淨故，一切智智亦如光影清淨」〔T10n0279 0126b27–29〕：澄觀釋喻依云「乘光發影及水月之影皆緣生無性，非即非離，故云清淨」，並判其配屬——「初二句以因對報，報通十地故；後二句以報對果。」〔T35n1735 0700c22–c25〕
(七) 排句之體——本段兩處長排句為文體之骨：一為十句『為一切眾生作X』（舍·護·歸·趣·安·明·炬·燈·導師·大導師）〔T10n0279 0124c16–28〕，句句作『為一切眾生作某某……故』之式；二為二十一句『……迴向』〔0126b10–24〕，句句以「迴向」二字收尾。前者以正立救護之相，後者以遮遣立離相之行；一立一遮，正是一名兩橛之文證。
四、異譯對勘
本節要句之漢譯校本：實叉難陀 T279（底本·卷二十三）· 佛馱跋陀羅 T278（晉譯六十華嚴·〈金剛幢菩薩十迴向品第二十一〉·卷十四）。60 本對應段＝〔T09n0278 0488c04〕–〔0491b05〕。
句一 所迴善根（六度四無量）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 此菩薩摩訶薩行檀波羅蜜，淨尸波羅蜜，修羼提波羅蜜，起精進波羅蜜，入禪波羅蜜，住般若波羅蜜，大慈、大悲、大喜、大捨，修如是等無量善根 | T10n0279 0124c12–14 |
| 佛馱 T278 | 此菩薩摩訶薩行檀波羅蜜；淨尸波羅蜜；修羼提波羅蜜；行毘梨耶波羅蜜；入禪波羅蜜；分別般若波羅蜜；修行積集、慈哀、愍悲、歡悅、喜堪、忍捨，修如是等無量善根 | T09n0278 0488c05–c09 |
異文所繫：(甲) 第四度 80 用意譯「起精進波羅蜜」，60 用音寫「行毘梨耶波羅蜜」。(乙) 第六度 80 作「住般若」，60 作「分別般若」。(丙) 四無量之譯法差異最大：80 作整齊之「大慈、大悲、大喜、大捨」四名，60 作「修行積集、慈哀、愍悲、歡悅、喜堪、忍捨」，字面不成四名之整列。全錄不判。
句二 徵句與結名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279（徵） | 佛子！云何為菩薩摩訶薩救護一切眾生離眾生相迴向？ | T10n0279 0124c11 |
| 佛馱 T278（徵） | 佛子！何等為救護一切眾生離眾生相迴向？ | T09n0278 0488c04–c05 |
| 實叉 T279（結） | 佛子！是為菩薩摩訶薩第一救護一切眾生離眾生相迴向。 | T10n0279 0126c05–06 |
| 佛馱 T278（結） | 佛子！是名菩薩摩訶薩第一救護一切眾生，離眾生相迴向。 | T09n0278 0490b29–0490c01 |
異文所繫：(甲) 徵語 80 作「云何為菩薩摩訶薩」，60 作「何等為」且無「菩薩摩訶薩」四字。(乙) 結語 80 作「是為」，60 作「是名」。(丙) 迴向名之句讀，60 於「救護一切眾生」下逗開，作「救護一切眾生，離眾生相迴向」；名列處亦同——「一者、救護一切眾生，離眾生相迴向」〔T09n0278 0488b26–b27〕。《菩薩瓔珞本業經》十迴向心名列第一作「救護一切眾生離相迴向心」〔T24n1485 1014a09–a10〕，略「眾生」二字。全錄不判。
句三 十句『為一切眾生作某某』
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 我當為一切眾生作舍，令免一切諸苦事故；為一切眾生作護，悉令解脫諸煩惱故；為一切眾生作歸，皆令得離諸怖畏故；為一切眾生作趣，令得至於一切智故；為一切眾生作安，令得究竟安隱處故；為一切眾生作明，令得智光滅癡暗故；為一切眾生作炬，破彼一切無明闇故；為一切眾生作燈，令住究竟清淨處故；為一切眾生作導師，引其令入真實法故；為一切眾生作大導師，與其無礙大智慧故 | T10n0279 0124c16–28 |
| 佛馱 T278 | 我以此善根迴向，為一切眾生作舍，令滅苦陰故；為一切眾生作護，令解脫煩惱故；為一切眾生作歸，令離恐怖故；為一切眾生作趣，令至一切智地故；為一切眾生作安隱，令得究竟安隱處故；為一切眾生作大明，令滅癡冥，得慧光故；為一切眾生作炬，令滅無明闇故；為一切眾生作燈，令得安住究竟明淨故；為一切眾生作導，令入方便法故；為一切眾生作主寶臣，令得無礙淨智身故 | T09n0278 0488c12–c22 |
異文所繫：(甲) 領起句 80 作「菩薩摩訶薩種善根時，以己善根如是迴向」〔T10n0279 0124c18〕，60 以「復作是念」領起而作「我以此善根迴向」〔T09n0278 0488c12–c13〕。澄觀正誌此異——「晉無菩薩等言，而有復作是念之語，彌顯前已迴向。」〔T35n1735 0698a11–a12〕(乙) 第五 80「作安」／60「作安隱」；第六 80「作明」／60「作大明」；第九 80「作導師」／60「作導」；第十 80「作大導師，與其無礙大智慧故」／60「作主寶臣，令得無礙淨智身故」——第十句之喻體與所與之法，二本取象全異。(丙) 澄觀就 80 之十句判其淺深：「別顯中，文有十句：初離苦果；二離苦因；三通因果，五怖畏中含三道故。上三通於深淺，後七唯約究竟。四得菩提；五得涅槃；六滅煩惱之源根本不覺，若滅此者如天之大明；七滅所知之闇……八令得解脫故……九令證法身，故言真法。十令成般若，無二礙智亦是權實無礙之智。」〔T35n1735 0698a12–a21〕全錄不判。
句四 十心
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 以甚深心、歡喜心、清淨心，最勝心、柔軟心、慈悲心、憐愍心、攝護心、利益心、安樂心，普為眾生真實迴向，非但口言 | T10n0279 0125b09–13 |
| 佛馱 T278 | 於諸眾生，發歡喜心、明淨心、柔軟心、慈心、愛念心、攝取心、饒益心、安樂心、最勝心；以諸善根迴向 | T09n0278 0489b02–b04 |
異文所繫：(甲) 80 列十心，60 列九心；60 無「甚深心」「憐愍心」而別出「愛念心」。(乙) 80「清淨心」↔ 60「明淨心」；80「慈悲心」↔ 60「慈心」；80「攝護心」↔ 60「攝取心」；80「利益心」↔ 60「饒益心」。(丙) 澄觀就 80 判此十心之所由：「先牒前起；後生二種心：一於上等佛，得淨信心；二下與眾生同大悲體。由依此二，成甚深等十心：一契理故、二自慶慶他故、三離過故、四超二乘故、五定樂相應故，餘五可知。」〔T35n1735 0698b29–0698c05〕探玄記則就 60 之九心逐釋：「九心是別，一歡樂饒益；二無行疑濁，故云明淨；三屈己就物，故云柔軟；四憐愍情慇，故云慈心；五慈念深徹，故云愛念」〔T35n1733 0245a02–a04〕。全錄不判。
句五 十種樂
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 令一切眾生得究竟樂、利益樂、不受樂、寂靜樂、無依樂、無動樂、無量樂、不捨不退樂、不滅樂、一切智樂 | T10n0279 0126a09–11 |
| 佛馱 T278 | 令一切眾生，得種種樂：究竟樂、饒益樂、不共樂、寂靜樂、無染樂、無動樂、無量樂、不死不轉樂、不滅樂、一切智樂 | T09n0278 0490a04–a07 |
異文所繫：十名之次第全同，其中六名逐字相同（究竟·寂靜·無動·無量·不滅·一切智）；異者四——80「利益樂」／60「饒益樂」，80「不受樂」／60「不共樂」，80「無依樂」／60「無染樂」，80「不捨不退樂」／60「不死不轉樂」。澄觀就 80 判其攝屬：「文有十句，初總、餘別。別中，前八涅槃、後一菩提。」〔T35n1735 0699c08–c09〕全錄不判。
句六 調御師·主兵臣·船師
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 我當與一切眾生作調御師，作主兵臣，執大智炬，示安隱道，令離險難，以善方便𢔌知實義；又於生死海，作一切智善巧船師，度諸眾生，使到彼岸 | T10n0279 0126a12–16 |
| 佛馱 T278 | 我當為一切眾生，作調御師，作主藏臣，作大明炬，示安隱趣，令離諸難，解一切法；我當令解諸甚深義；我當為作一切智船，度生死海；我當令知無量善根迴向；我當悉為示現彼岸 | T09n0278 0490a07–a11 |
異文所繫：(甲) 80「主兵臣」／60「主藏臣」——一取領兵之象，一取掌藏之象。(乙) 80「執大智炬」／60「作大明炬」。(丙) 60 於此處多出「我當令知無量善根迴向」一願，80 無之。(丁) 底本「以善方便𢔌知實義」之「𢔌」為 CBETA 造字保留，不作歸正；澄觀釋此句作「初示安隱道令得菩提，名知實義」〔T35n1735 0699c18–c19〕。全錄不判。
句七 離相二十一句之收處與非即非離
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 不作二相，非即業修習一切智，非離業迴向一切智，一切智非即是業，然不離業得一切智。以業如光影清淨故，報亦如光影清淨；報如光影清淨故，一切智智亦如光影清淨 | T10n0279 0126b25–29 |
| 佛馱 T278 | 於彼善根，不作二相。薩婆若非即是業，亦不離業；迴向觀察薩婆若，不即是業，亦不離業；得薩婆若願智業，照明清淨故，報亦照明清淨；報照明清淨故，薩婆若亦照明清淨 | T09n0278 0490b20–b24 |
異文所繫：(甲) 果名 80 用意譯「一切智」「一切智智」，60 用音寫「薩婆若」。(乙) 喻語 80 作「如光影清淨」，60 作「照明清淨」——一取影像緣生之喻，一取光明義。澄觀之釋正繫於光影之喻（見目三之六），依 60 則此喻不現。(丙) 二十一離相句之數，80 可逐句實計為二十一，澄觀之判正合：「前中有二十一迴向，分四：初十四句離所取相、次二句離能取想、三一句離能詮名言、四有四句顯如如理。」〔T35n1735 0700a16–a19〕60 本此段句式與句數皆不同列（〔T09n0278 0490b07–b19〕），不作逐句對配。全錄不判。
句八 重頌首偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 不思議劫修行道，精進堅固心無礙，為欲饒益群生類，常求諸佛功德法。 | T10n0279 0126c13–14 |
| 佛馱 T278 | 不思議劫所修行，常為饒益諸群生，精進堅強意無礙，常求諸佛妙功德。 | T09n0278 0490c08–c09 |
異文所繫：二本皆七言四句，句序小異——80 之二三句 60 互倒。頌之總數：80 二十八偈（底本偈行五十六行），60 亦二十八偈〔T09n0278 0490c08–0491b05〕。李通玄就 80 計曰「已下頌中，有五十六行頌，頌此救護眾生離眾生相迴向……兩行一頌」〔T36n1739 0859a20–a23〕。
頌起儀句對勘備考——80「爾時，金剛幢菩薩，觀察十方一切眾會暨于法界，入深句義，以無量心修習勝行……承佛神力，即說頌言」〔T10n0279 0126c07–12〕；60「爾時，金剛幢菩薩承佛神力，普觀十方，及一切眾，觀察法界，入深句義味……以偈頌曰」〔T09n0278 0490c02–c07〕——80「入深句義」／60「入深句義味」；80「承佛神力」在末、60 在首。
五、宗義之經據〔眼〕
(一) 一名兩橛——救護是悲，離相是智——迴向之名自身即含二行。澄觀開之曰：「大悲廣濟名為救護一切眾生，大智無著故云離眾生相，即是廣大不顛倒心。」〔T35n1735 0696b26–b28〕故長行必分二段：「先明隨相迴向、後『我應如日』下明離相迴向。前即迴向眾生及與菩提，釋救護眾生；後即迴向實際，釋離眾生相。」〔0698a01–a04〕悲不入相則救護不成，智不離相則迴向成縛——此地之要在二者同時。澄觀復誌：「然一一隨相皆具如下諸句離相，說有前後，行在一心。」〔0700a07–a09〕
(二) 三處迴向——眾生·菩提·實際——澄觀立十迴向之通義：「二通論，一一中皆有三種迴向，謂以善根迴向眾生、菩提、實際。」〔T35n1735 0696c20–c22〕三處之所以必三，澄觀申十意：「略申十意，謂依三法故、滅三道故、淨三聚戒、顯三佛性、成三寶、會三身、具三德、得三菩提、證三涅槃、安住三種祕密藏故。」〔0696c28–0697a02〕十意之配屬亦一一言之：「一依三法者，謂真性觀照及與資成，即《起信論》體相用也，實際依體、菩提依相、眾生依用。二滅三道者，見苦實際方能滅苦，照煩惱空即得菩提，迴結縛業為利生業。三淨三聚者，謂向實際故律儀離過，向菩提故廣攝眾善，向眾生者即是攝生也。四顯三佛性者，實際正因，菩提了因，向眾生者即是緣因。五成三寶者，實際成法，菩提成佛，向彼眾生成同體僧。六會三身者，謂法、報、化。七具三德，謂斷、智、恩。八得三菩提，謂實相菩提、實智菩提、方便菩提，菩提樹下示成佛故。九證三涅槃者，謂性淨涅槃、圓淨涅槃、方便淨涅槃……十安住三種祕密藏者，由向實際則住法身……由向菩提能成般若……由向眾生能成解脫」〔0697a02–a21〕本經文之經據在：迴向眾生＝十句作舍等〔T10n0279 0124c16–28〕，迴向菩提＝「迴向阿耨多羅三藐三菩提」〔0125a27〕，迴向實際＝「安置眾生於無所著法性迴向」以下二十一句〔0126b10–24〕。
(三) 三處相資，一即具三——澄觀不以三處為並列：「又此三者其必相資，一即具三方成其一。」〔T35n1735 0697a29–b01〕並引二證：「故《淨名》云『若自有縛，能解彼縛無有是處。』」〔0697b06–b07〕「《地經》云『欲度眾生，不離無障礙解脫智。』」〔0697b07–b08〕結之曰：「非唯三事自互相資，隨一一事具攝法界德用，即入無礙，方名真實迴向三事。」〔0697b11–b13〕
(四) 迴向之定義在此段——不饒益眾生者不名迴向——經文自下定義：「若有善根，不欲饒益一切眾生，不名迴向；隨一善根，普以眾生而為所緣，乃名迴向。」〔T10n0279 0126b09–10〕此句在離相段之首，故非隨相之言而為離相之導——澄觀判此節云「先以忘機之智導前大悲令成無緣」，並釋其成廣大之理：「後『善根雖少』下顯成廣大。大智導悲能普緣故，如聲入角小亦遠聞。」〔T35n1735 0700a05–a07〕
(五) 代苦之誓與代苦之七義——經文之誓：「我寧獨受如是眾苦，不令眾生墮於地獄。我當於彼地獄、畜生、閻羅王等險難之處，以身為質，救贖一切惡道眾生，令得解脫。」〔T10n0279 0125c22–24〕澄觀自設難而答：「問：眾生之苦，自業所招、自心所變，云何菩薩而能代耶？答：通論代苦，有其七義」〔T35n1735 0699a19–a21〕——一以苦自要增悲念（引《瑜伽》四十九淨勝意樂地文，釋曰「約此但有悲願意樂，身不能代，由悲決定自獲勝益」〔0699b03–b04〕）、二本為利生求法苦行已名為代、三留惑同事受有苦身、四化止不從遂斷其命而自受惡趣（「此依梁《攝論》第十一說，《涅槃》仙預國王亦同此義，非唯意樂而已」〔0699b10–b12〕）、五願成自在常在惡趣救代（「如地藏菩薩及現莊嚴王等」〔0699b14〕）、六願契同真如而潛至即真之苦、七普賢以法界為身故眾生受苦常是菩薩。澄觀復自結其分際：「上來七義，初但意樂，次二但約為增上緣，四五二義實能身代，六七二義理觀融通。」〔0699b20–b22〕又設難：「若依四五二義應能普代，何故猶有眾生受苦？答：此有三義。一有緣無緣故……二業有定不定故，不定者可代；三若受苦有益，菩薩令受，方能究竟得離苦故。」〔0699b22–b26〕
(六) 離相二十一句之四層——經文自「安置眾生於無所著法性迴向」至「觀諸法離貪欲迴向」逐句以「迴向」收尾，實計二十一句。澄觀判為四層〔T35n1735 0700a16–a19〕：初十四句離所取相（其中「初總、餘別」，別中「前十入理、後三離過」〔0700a19–0700b02〕）、次二句離能取想、三一句離能詮名言、四有四句顯如如理。三倒之釋：「謂於前諸事，起心分別常無常等，名為心倒。於常等境取分齊相，名為想倒。於相執實，名為見倒。翻背正信，立以倒名。」〔0700b03–b06〕並引《大品》十七彌勒與須菩提問答〔0700b07–b13〕及本經〈光明覺品〉「若於一切智，發生迴向心，見心無有生，當獲大名稱」〔0700b13–b14〕為證。
(七) 非即非離——迴向與業之關係——經文：「非即業修習一切智，非離業迴向一切智，一切智非即是業，然不離業得一切智。」〔T10n0279 0126b25–27〕澄觀分二對：「初以所迴善根對能迴行願，辨非即離，明因中無二。初句業非迴向，能所別故。次句不離，離業無可迴故。」〔T35n1735 0700c15–c18〕並引《淨名》為助：「亦同《淨名》布施迴向一切智為二，布施性即是迴向一切智性。故不離斯為不二，非即故無不二也。」〔0700c18–c20〕後對因果相望：「初句果不即因、後句離因無果，文影略耳，理應因果各有非即離義。」〔0700c20–c22〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735 ·《演義鈔》T36n1736（八十華嚴逐文·主）
釋名四節——《鈔》自析疏文之層次：「救護眾生，即廣大心。離眾生相，即不顛倒心。上釋救護等竟。次『迴向是行』下，以第一別名對總迴向以辨得名。三『明知』下，結彈古義，以救護言為所迴向故。四『將墜』下，別釋救護二字。」〔T36n1736 0366b23–b27〕
彈古義——澄觀據經文自證救護非所迴：「故下文云『願此善根，普能饒益一切眾生。』明知救護非是所迴，自以十度為所迴向耳。又唯以離眾生相為能迴者，則迴向中無隨相也。」〔T35n1735 0696c01–c04〕
隨文正釋之四科救護〔0698a06–a09〕與離相二段〔0698a01–a04〕，已見目一·目五。
「大迴向經」之取捨——經文「如大迴向經所說迴向」〔T10n0279 0125c13〕，澄觀先錄賢首之說，後別下己意：
「大迴向經者，賢首云：『如圓教所說，普賢迴向故。』然藏內有《大迴向經》，此教最初，不應指彼。若結集從簡，於理可然。」〔T35n1735 0699a08–a10〕
十迴向之位——五說並存——澄觀於本科前之通釋列諸家定位而不一之：一云此迴向位是「修大乘順解脫分資糧位終」，引《莊嚴論》與《成唯識》第九「初無數劫福智資糧順解脫分既圓滿已，為入見道住唯識性，復修加行」及《雜集》十一〔T35n1735 0697b15–b21〕；「有云：此十迴向是加行位」，復有二說——一以「十解為煖、十行為頂、前九迴向為忍、第十迴向為世第一法」，並記「《成唯識》云『此四善根亦勝解行攝。』此文為證雖不分明，玄奘三藏意存此釋」〔0697b21–b26〕；一以「四加行中世第一攝」，引真諦翻《攝大乘》「如須陀洹道前有四方便，菩薩亦爾有四方便，謂四十心」〔0697b26–b28〕。又錄二說：「有說三賢總為趣聖方便，不分資糧加行遠近。此據終說。有言：一切行位都不可說。此約頓顯真性而說。」〔0697c03–c05〕末乃自明當部之義：「若依當部，一位之中頓攝諸位不礙前後，而位滿處即是因圓。」〔0697c05–c07〕並成四句：「一唯約相，如前諸教；二唯約自體，如前頓說；三以體從相、四以性融相，此二即當今文。」〔0697c07–c09〕
重頌之科：
「二十八偈分二：前八偈半頌所迴善根。前六四等：一慈；二悲；一偈半喜；一偈半捨，如地無心故；一偈結其普遍。後二偈半明六度。後『如是』下十九偈半頌迴向行，分二：前七偈半頌隨相，初一偈半頌利樂迴向、後六頌代苦迴向。餘略不頌。『未曾』下十二偈頌前離相，於中二：前五頌正明離相、後『十方』下七偈頌前成益」〔T35n1735 0701a03–a10〕
法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）
初迴向釋之二分（與澄觀義同而語異）：
「初迴向釋中二：先舉行體，謂此菩薩所行六度四無量等諸行善根，擬將迴向，其文可知。二『修善根已』下正明迴向，於中二：初迴向眾生及菩提，明救護眾生；後從『菩薩如是迴向亦無著』下迴向實際，明離眾生相。」〔T35n1733 0244b10–b14〕
前段之四分與十句：
「前中四：初明為眾生利益安樂而作迴向，於中三，初總標、二『以此所修』下別辨、三『佛子』下結。別中二：先以善根濟三惡道名救、二『復作是念』下拔苦置善名護。又初令離苦名安樂、後令修善名利益。於中十句：一拔現苦、二令除煩惱障、三離業障是故無怖」〔T35n1733 0244b14–b20〕
品題釋名：
「釋名者，德成無壞，喻號金剛。獨出世間，舉幢以表。此中即以金剛為幢。菩薩是人，有彼德者，有財釋也。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。」〔T35n1733 0241c24–c27〕
李通玄《新華嚴經論》T36n1739（表法異軌）
長科十段——通玄不用隨相離相之二分，逕以行數長科：
「此十箇迴向中，長科有一百八十段經文。一科其當段經意者，於此救護一切眾生離眾生相迴向段中，長科為十段。」〔T36n1739 0858a29–b04〕
十段之目與行數：一「明修六波羅蜜、四無量心成就初迴向分」（五行經）·二「明起大願念度眾生分」（十四行半）·三「明親疎善惡平等分」（三十三行半）·四「明以諸佛法而為勝緣，深植自善根，願與眾生分」（二十行）·五「明菩薩入於惡道，代諸眾生受苦，令諸眾生得樂分」（三十八行）·六「明菩薩以自善根令諸眾生得十種究竟樂分」（七行）·七「明菩薩隨宜救護眾生，得出生死，供養諸佛、親近善友分」（五行）·八「明菩薩大願，眾生雖多不假多聖，唯我一人獨能度盡分」（十一行半）·九「明菩薩如日普照，不求恩報、不著眾生法迴向分」（三十一行）·十「明金剛幢菩薩觀眾說頌分」（六行半）〔T36n1739 0858b04–b26〕
釋名二義：
「二明本位之名者，又以大智法身以為離體，十波羅蜜、四無量心以為處生死救護眾生所緣，是故名救護眾生離眾生相迴向。心以智體無依所救護者無住、眾生無相，正為救護而無作者故，故眾生自真無出沒故，名救護眾生離眾生相迴向。」〔T36n1739 0858c20–c25〕
又於隨位次第門中判此位之行體：「即以慈悲喜捨為救護，以六波羅蜜出世間法為離眾生相故，為六度行門是出世行故。」〔T36n1739 0858c11–c13〕
成初迴向之五緣：
「成此初迴向法門，具足五緣：一具自了法身本自清淨解脫緣、二得大智慧解脫緣、三具大願力奉事諸佛利眾生緣、四十波羅蜜具足勝行緣、五慈悲喜捨不捨一切眾生緣，具此五法方能成就此初迴向。」〔T36n1739 0858c25–0859a01〕
六度相生之次第釋——通玄逐度設問：「云何修忍波羅蜜？施戒已成，當修忍力時，為施體能捨故與戒體淨因，忍體須加行修學，為忍防他凌辱，非由己自捨故，故須加行學忍。云何起精進波羅蜜？以忍體是自息其忿恨，非是忻修利物之行故，須起利物之行，是此位精進義。」〔T36n1739 0859a02–a08〕
位不前後：「是故如是安立次第，總在十住初發心位一時總具。只為紙素竹帛名言次第遂生分段，非是法有前後義故。」〔T36n1739 0858c14–c16〕
主伴與表法：「此之一段，以檀波羅蜜為主、九波羅蜜為伴，以善財鬻香長者號青蓮華表行行之人」〔T36n1739 0859a23–a25〕
《菩薩瓔珞本業經》T24n1485（澄觀所引之釋名）
澄觀於牒名處引之：「又《本業》云『常以無相心中，常行六道而入果報，不受而受諸受，迴易轉化，故名救護』等。」〔T35n1735 0697c23–c25〕本經原文作：「佛子！常以無相心中常行六道而入果報，不受而受諸受，迴易轉化故，名救護一切眾生離眾生相迴向。」〔T24n1485 1017c02–c05〕
誌錄不判
離相段之起處，三家不同：澄觀就八十本判自「我應如日」下起〔T35n1735 0698a02〕，法藏就六十本判自「菩薩如是迴向亦無著」下起〔T35n1733 0244b13–b14〕，李通玄不立隨相離相之名，而以第九段「明菩薩如日普照，不求恩報、不著眾生法迴向分」總攝〔T36n1739 0858b24〕。所迴善根之判，澄觀誌古義有二說（悲智為體·善根為體）而兩存之〔T35n1735 0697c26–0698a01〕，法藏逕曰「先舉行體，謂此菩薩所行六度四無量等諸行善根」〔T35n1733 0244b10–b11〕，李通玄則以「大智法身以為離體」〔T36n1739 0858c20〕。分段之法，澄觀四科（利樂·受惱·代苦·逈拔）、法藏四分（利益安樂·怨親平等等）、李通玄十段，粗細不同。十迴向之位，澄觀所錄有資糧位·加行位（二說）·三賢總為趣聖方便·一切行位不可說諸家，並自明當部圓教之義而不彈餘家〔T35n1735 0697b14–0697c09〕。釋迴向之名，本業以「迴易轉化」〔T35n1735 0697c24〕立訓，澄觀以「將墜者護、已墜者救」分訓救護二字，通玄以『智體無依·所救護者無住·眾生無相』立無作者之義。此諸異釋皆古德成說，誌錄之，不判高下。
七、互讀·承衍
本節之承衍，唯依澄觀《疏》於本科內自行牽引之典為據；華嚴宗論（五教章 T45n1866·十玄門 T45n1868·孔目章 T45n1870·旨歸 T45n1871）於「救護一切眾生離眾生相迴向」全稱 0 命中，據實標闕。
- 《起信論》體相用——三處迴向之第一義所依：「一依三法者，謂真性觀照及與資成，即《起信論》體相用也，實際依體、菩提依相、眾生依用。」〔T35n1735 0697a02–a04〕
- 《瑜伽師地論》第四十九——代苦七義之第一義所依，澄觀牒其問答而自為釋曰「約此但有悲願意樂，身不能代，由悲決定自獲勝益」〔T35n1735 0699b03–b04〕。
- 梁《攝大乘論》第十一·《涅槃》仙預國王——代苦第四義所依：「此依梁《攝論》第十一說，《涅槃》仙預國王亦同此義，非唯意樂而已。」〔T35n1735 0699b10–b12〕
- 《成唯識論》第九·《雜集》十一·《莊嚴論》·真諦翻《攝大乘》——十迴向定位諸說所依〔T35n1735 0697b17–b28〕；澄觀錄之以顯諸說不同，非以決判。
- 《維摩詰所說經》——二處引之：三處相資之證「若自有縛，能解彼縛無有是處」〔T35n1735 0697b06–b07〕；非即非離之助「布施性即是迴向一切智性」〔0700c18–c19〕。
- 《十地經》——三處相資之證：「欲度眾生，不離無障礙解脫智。」〔T35n1735 0697b07–b08〕
- 《大品般若》十七·《大般若》第二會〈隨喜迴向品〉——離能取想（三倒）之證〔T35n1735 0700b07–b18〕；澄觀並記大乘依七識心義釋三倒之說，末曰「諸宗異說，恐厭繁文」〔0700b27–b28〕。
- 《解節經》五樂——十樂段之互讀：「依《解節經》說有五樂：一出家樂，脫家難故；二遠離樂，以斷欲得初禪故；三寂靜樂，二禪為首，覺觀息故；四菩提樂，於法如實覺故；五涅槃樂，息化入無餘故。彼通人天，今唯究竟，會釋可知。」〔T35n1735 0699c13–c17〕
- 本經內互讀——〈出現品〉「無信無解、毀戒毀見」等皆名生盲〔T35n1735 0698b11–b12〕；〈光明覺品〉「若於一切智，發生迴向心，見心無有生，當獲大名稱」〔0700b13–b14〕；第三迴向之十種樂與〈不思議法品〉之十種無量住〔0698c11–c13〕；十藏前七即本段之七財〔0698c09〕。
- 品級承衍句——澄觀於品之釋名處誌迴因向果之承：「四迴因向果。此復二種：一向自果。下文云『修諸善根，迴向阿耨菩提故。』《深密》、《瑜伽》梁《攝論》等大同此說。」〔T35n1735 0694c21–c23〕澄觀原句止於「大同此說」，不展開三論之文，此處從之。「迴向阿耨菩提」於本節之對應經文即「迴向阿耨多羅三藐三菩提」〔T10n0279 0125a27〕。
- 《菩薩瓔珞本業經》——十迴向心之名列與第一迴向之釋，見目六。
八、校本定位
- 實叉 T279（底本）：第一救護一切眾生離眾生相迴向〔T10n0279 0124c11〕起–〔0127b11 前〕訖（卷二十三）。徵問句 0124c11 · 六度四無量 0124c11–15 · 願善根饒益 0124c15–16 · 十句作舍等 0124c16–28 · 平等饒益結 0124c28–0125a01 · 非親友守護 0125a02–07 · 大海喻 0125a07–11 · 日天子喻 0125a11–15 · 不以眾生弊惡 0125a19–25 · 不但為一事喻 0125a25–b01 · 普淨普信結 0125b03–06 · 諸佛法為所緣 0125b07–09 · 十心 0125b09–13 · 願功德圓滿 0125b13–17 · 願承事供養 0125b17–27 · 見諸眾生造惡 0125b27–29 · 代苦誓 0125c01–02 · 愛網所纏 0125c05–10 · 以身為質 0125c16–18 · 不為自身求道 0125c20–22 · 世間之樂無非是苦 0125c22–23 · 十樂 0126a09–11 · 調御師船師 0126a12–16 · 隨宜救護所謂段 0126a17–20 · 一日普照喻 0126a22–26 · 十故段 0126a29–b04 · 我應如日 0126b04–07 · 迴向之定義 0126b08–10 · 二十一離相句 0126b10–24 · 解一切法無 0126b24–25 · 非即非離與光影 0126b25–29 · 離我我所 0126b29–c01 · 度脫無休息 0126c01–03 · 離一切過諸佛所讚 0126c04–05 · 結名 0126c05–06 · 頌起儀 0126c07–12 · 重頌二十八偈 0126c13–0127b10。
- 佛馱 T278（晉譯主對校）：〈金剛幢菩薩十迴向品第二十一〉；十名列 0488b25–c02 · 第一迴向釋段起 0488c04 · 六度四無量 0488c05–c09 · 十句作舍等 0488c12–c22 · 怨親平等 0488c24 起 · 大海喻 0488c29 · 日天子喻 0489a03 起 · 不為一眾生 0489a18 起 · 九心 0489b02–b04 · 願眾生段 0489b05 起 · 代苦 0489b20 起 · 大迴向經 0489c07–c09 · 十樂 0490a04–a07 · 調御師主藏臣 0490a07–a11 · 一日出喻 0490a16 起 · 不取相迴向段 0490b07–b19 · 薩婆若非即業 0490b20–b24 · 結名 0490b29–0490c01 · 頌起儀 0490c02–c07 · 頌 0490c08–0491b05 · 訖於第二不壞迴向徵句前 0491b06。
- 澄觀《疏》T35n1735：品總釋（來意·釋名·宗趣·文十分）0694c06–0695a16（迴因向果承衍句 0694c21–c23）· 本科起 0696b26 · 釋名 0696b26–c05 · 十迴向別名總釋 0696c05–c14 · 顯義相 0696c14–c20 · 三處通論 0696c20–c22 · 三處十意 0696c28–0697a22 · 三事相資 0697b01–b13 · 體性 0697b13–b15 · 定位五說 0697b14–0697c09 · 行法差別 0697c13–c16 · 說分科 0697c17–c21 · 缺位果 0697c21–c22 · 引《本業》0697c23–c25 · 廣釋二分 0697c25–0698a01 · 隨相離相二分 0698a01–a06 · 四科救護 0698a06–a09 · 利樂救護十句釋 0698a10–a22 · 受惱救護 0698a22–b24（二喻 0698a25–a29 · 十德合 0698b02–b09 · 別合惡緣 0698b09–b19 · 徵釋 0698b19–b24）· 迴向之相 0698b24–c13 · 代苦救護 0698c13–0699c21（代苦七義 0699a19–b22 · 三義答難 0699b22–b28 · 十樂科 0699c06–c17）· 逈拔救護 0699c21–c28 · 離相迴向 0699c28–0700c27（二十一句分四 0700a16–a19 · 三倒釋 0700b03–b06 · 引《大品》0700b07–b13 · 雙結 0700c04–c08 · 光影喻 0700c22–c25）· 總結成益與結名 0700c27–c29 · 重頌科 0700c29–0701a10 · 訖於第二不壞迴向前 0701a10。《鈔》T36n1736：第一救護段 0366b23–0367a24。
- 法藏《探玄記》T35n1733：品題釋名 0241c23–0242a06 · 初迴向釋起 0244b10 · 二分科 0244b10–b14 · 四分與十句 0244b15–b20 · 九心釋 0245a02–a04 · 訖於第二不壞前 0248a07。
- 李通玄《論》T36n1739：本迴向段起 0858a27 · 長科十段 0858b02–b26 · 隨文解釋二義 0858b27–0859a01（隨位次第 0858b29–c19 · 本位之名 0858c20–c25 · 五緣 0858c25–0859a01）· 六度相生釋 0859a01–a13 · 頌科與主伴表法 0859a20–a28。
- 《菩薩瓔珞本業經》T24n1485：十迴向心名列 1014a09–a14 · 第一迴向釋段 1017b28–c05。
- 搜玄記 T35n1732：本節非六相相涉段（六相義見〈十地品〉第六現前地），依本帙體例不逐單元強列，非查無。
- 異讀：本單元 T279 範圍〔0124c11〕–〔0127b10〕內大正校記 1 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0125a19〕誤【大】｜設【聖】。
- 異讀補記：CBETA 回改 1 條（不入上列大正校記之數）：〔0126a21〕已【CB】｜己【大】／已【聖】。
- 異讀補記：夾注（音注）已於原典層剝除誌錄。底本「以善方便𢔌知實義」之「𢔌」為 CBETA 造字，忠實保留不歸正。
- 段界備考：訖界後一行〔T10n0279 0127b11〕為卷題「大方廣佛華嚴經卷第二十三」，非本節內容，不入界。本節字數 4352·偈行 56（＝二十八偈，兩行一偈），與李通玄「五十六行頌」之計相符〔T36n1739 0859a20–a21〕。
The first of the ten dedications. The name of this one dedication carries two prongs of its own: 「救護一切眾生」 tr. “rescuing and guarding all sentient beings” is compassion, and 「離眾生相」 tr. “free of the mark of sentient beings” is wisdom; Chengguan adjudicates the former as the practice that follows marks, dedicating to sentient beings and to awakening, and the latter as the practice free of marks, dedicating to the true limit — one name gathering the whole of the three places of dedication. The scriptural text takes the six perfections and the four immeasurables as the roots of goodness dedicated; it sets up the marks of rescuing and guarding with the ten clauses ‘for all sentient beings I shall be a house · a guard · a refuge · a resort … a great guide’; with the two similes of the great sea unaltered and the sun god-son universally illumining it clarifies that meeting evil he does not turn back; with 「我寧獨受如是眾苦，不令眾生墮於地獄」 tr. “I would rather undergo such manifold suffering alone than have sentient beings fall into the hells” it sets up the vow of undergoing suffering in their place; and at the end, with twenty-one clauses of ‘… dedicating’ it dispels the marks clause by clause, coming home to 「非即業修習一切智，非離業迴向一切智」 tr. “it is neither in terms of karma that he cultivates omniscience, nor apart from karma that he dedicates to omniscience” . This prose passage sets up no fruit of the station — Chengguan says 「今初迴向文缺位果」 tr. “now the text of the first dedication lacks the fruit of the station” 〔T35n1735 0697c21–c22〕 . The repeated verses are twenty-eight; Li Tongxuan reckons them as 「五十六行頌」 tr. “fifty-six lines of verse” 〔T36n1739 0859a20–a21〕 , which agrees with the number of verse lines in the base text.
I. Doctrinal Outline and Placement
| Outline system | The place of this section within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 25, The Ten Dedications (the fifth assembly, the palace of the Tuṣita heaven); the first, the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings = 〔T10 0124c11〕–before 〔0127b11〕 (fascicle twenty-three) |
| Chengguan, Huayan jing shu | The chapter is divided into ten parts (the samādhi · the sustaining · the rising · the main portion · the speaking · the auspicious responses · the concluding extension · the attestation · the verses of praise and exhortation · the comparative measure of merit); this section belongs to the first passage of the fifth part, the speaking — 「第五『佛子云何』下說分。說十迴向即為十段，一一段中皆先長行、後明偈頌。」 tr. “Fifth, from ‘Son of the Buddha, what is’ onward is the part of the speaking. The speaking of the ten dedications makes ten passages, and within each and every passage there is first the prose and afterward the clarification in verses.” 〔T35n1735 0697c17–c19〕; this outline section begins 〔0696b26〕 and ends before the second, the indestructible dedication 〔0701a10〕 |
| Chengguan, Yanyi chao | The subcommentary on the first passage, rescuing and guarding 〔T36n1736 0366b23–0367a24〕 (the four sections of the commentary's explanation of the name · the five layers of commentary text explaining the three places of dedication) |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | “The Bodhisattva Vajra Banner's Dedications, chapter twenty-one”; the explanation of the first dedication begins 〔T35n1733 0244b10〕 and ends before the second, the indestructible 〔0248a07〕 |
| Li Tongxuan, Xin Huayan jing lun | The prose of this dedication section is outlined at length into ten passages 〔T36n1739 0858b02–b26〕; the outline of the verses 〔0859a20–a23〕; the whole chapter of the ten dedications is outlined at length into one hundred and eighty passages 〔0858a29–b01〕 |
| The Pusa yingluo benye jing | The list of the names of the ten dedication-minds 〔T24n1485 1014a09–a14〕; the passage explaining the first dedication 〔1017b28–c05〕 |
The bones of the three sections of the practice of the station — Chengguan sets up the general pattern of the prose of the ten dedications:
「長行中各二：初位行、後位果。有不具者，至文當知。位行中各三：初牒名徵起、二依徵廣釋、三依釋結名。」 tr. “Within the prose there are two in each: first the practice of the station, afterward the fruit of the station. Where any are not complete, it will be known when the text is reached. Within the practice of the station there are three in each: first, restating the name and raising the question; second, explaining broadly in accordance with the question; third, concluding the name in accordance with the explanation.” 〔T35n1735 0697c19–c21〕
What is distinctive in this section is that it lacks the fruit of the station: 「今初迴向文缺位果。」 tr. “Now the text of the first dedication lacks the fruit of the station.” 〔0697c21–c22〕 This section therefore has only the three sections of restating the name and raising the question (「佛子！云何為菩薩摩訶薩救護一切眾生離眾生相迴向？」 tr. “Son of the Buddha! What is the bodhisattva-mahāsattva's dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings?”), explaining broadly in accordance with the question (the whole prose passage), and concluding the name in accordance with the explanation (「佛子！是為菩薩摩訶薩第一救護一切眾生離眾生相迴向。」 tr. “Son of the Buddha! This is the bodhisattva-mahāsattva's first dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings.”), together with one passage of repeated verses.
The two divisions of the broad explanation — Chengguan:
「二廣釋中二：先明所迴善根、後『修善根時』下正明迴向。」 tr. “Second, within the broad explanation there are two: first, the roots of goodness dedicated are clarified; afterward, from ‘when he cultivates the roots of goodness’ onward, the dedication is properly clarified.” 〔T35n1735 0697c25–c26〕
The roots of goodness dedicated are the six perfections and the four immeasurables; Chengguan records the ancient sense, saying 「古人名此以為行體」 tr. “the ancients named this the substance of the practice”, and distinguishes two accounts: 「若順前名，救護眾生是悲，離眾生相為智，則以悲智為其行體。以是初行故，將總體以為別體。若以為欲迴向故修諸善根，即彼善根亦得稱體。古義依此。」 tr. “If one follows the name above, rescuing and guarding sentient beings is compassion and being free of the mark of sentient beings is wisdom, and then compassion and wisdom are taken as the substance of its practice; and because this is the first practice, the general substance is taken as the particular substance. If one holds that it is for the sake of dedicating that the manifold roots of goodness are cultivated, then those roots of goodness too may be called the substance. The ancient sense follows this.” 〔0697c26–0698a01〕
The two divisions of the proper clarification of dedication — following marks and free of marks:
「後正明迴向中二：先明隨相迴向、後『我應如日』下明離相迴向。前即迴向眾生及與菩提，釋救護眾生；後即迴向實際，釋離眾生相。」 tr. “Afterward, within the proper clarification of dedication there are two: first, the dedication that follows marks is clarified; afterward, from ‘I should be like the sun’ onward, the dedication free of marks is clarified. The former is dedicating to sentient beings and to awakening, explaining the rescuing and guarding of sentient beings; the latter is dedicating to the true limit, explaining the freedom from the mark of sentient beings.” 〔T35n1735 0698a01–a04〕
The four divisions of rescuing and guarding within what follows marks — Chengguan:
「後『菩薩摩訶薩』下別顯文，分為四：一利樂救護、二『佛子菩薩於非親友』下受惱救護、三『佛子菩薩見諸眾生』下代苦救護、四『佛子菩薩以諸善根正迴向』下逈拔救護。」 tr. “Afterward, from ‘a bodhisattva-mahāsattva’ onward is the text of the particular display, divided into four: first, rescuing and guarding by benefit and joy; second, from ‘Son of the Buddha, the bodhisattva toward those who are not kin or friend’ onward, rescuing and guarding under vexation; third, from ‘Son of the Buddha, the bodhisattva sees the manifold sentient beings’ onward, rescuing and guarding by undergoing suffering in their place; fourth, from ‘Son of the Buddha, the bodhisattva rightly dedicates the manifold roots of goodness’ onward, rescuing and guarding by drawing them out from afar.” 〔T35n1735 0698a06–a09〕
The landing points of the four divisions in the base text: rescuing and guarding by benefit and joy 〔T10n0279 0124c15–0125a01〕 · rescuing and guarding under vexation 〔0125a02–b27〕 · rescuing and guarding by undergoing suffering in their place 〔0125b27–0126a20〕 · rescuing and guarding by drawing them out from afar 〔0126a21–b04〕; the dedication free of marks runs from 「我應如日」 tr. “I should be like the sun” 〔0126b05〕 to the concluding of the name 〔0126c06〕.
II. Terminology
| Term | Sanskrit as transmitted by the ancient worthies (romanized · a pronunciation aid) | Attested at | Essential sense |
|---|---|---|---|
| dedication | — (the transliteration is wanting) | This chapter: 「云何為菩薩摩訶薩救護一切眾生離眾生相迴向」 tr. “what is the bodhisattva-mahāsattva's dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings” 〔T10n0279 0124c11〕 | Chengguan's explanation of the name: 「迴者轉也，向者趣也，轉自萬行趣向三處」 tr. “to dedicate is to turn, to direct is to head toward — turning one's own myriad practices to head toward the three places” 〔T35n1735 0694c08–c09〕; the three places are sentient beings · awakening · the true limit 〔0696c21–c22〕 |
| rescuing and guarding | — | This chapter: 「為一切眾生作護，悉令解脫諸煩惱故」 tr. “I shall be a guard for all sentient beings, for the sake of causing them all to be liberated from the afflictions” 〔T10n0279 0124c20〕 | Chengguan glosses the two graphs severally: 「將墜者護、已墜者救，救令脫苦、護令息惡，並以善根願能成此。」 tr. “Those about to fall are guarded, those already fallen are rescued; rescuing causes them to be free of suffering, guarding causes them to cease from evil — and it is by roots of goodness and vow that he is able to accomplish this.” 〔T35n1735 0696c04–c05〕 |
| free of the mark of sentient beings | — | The name of the dedication in this chapter 〔T10n0279 0124c11〕 | Chengguan: 「大悲廣濟名為救護一切眾生，大智無著故云離眾生相，即是廣大不顛倒心。」 tr. “Great compassion widely relieving is called rescuing and guarding all sentient beings; because great wisdom is without attachment it says free of the mark of sentient beings — and this is the vast and uninverted mind.” 〔T35n1735 0696b26–b28〕 |
| dāna-pāramitā | dāna · pāramitā (the transliteration is itself the ancient transmission) | This chapter: 「行檀波羅蜜」 tr. “he practices the dāna-pāramitā” 〔T10n0279 0124c12〕 | The first of the six perfections; this section takes the six perfections and the four immeasurables as the roots of goodness dedicated |
| śīla-pāramitā | śīla (the transliteration is itself the ancient transmission) | This chapter: 「淨尸波羅蜜」 tr. “he purifies the śīla-pāramitā” 〔T10n0279 0124c13〕 | The sixty-fascicle text likewise reads 「淨尸波羅蜜」 tr. “purifies the śīla-pāramitā” 〔T09n0278 0488c05–c06〕 |
| kṣānti-pāramitā | kṣānti (the transliteration is itself the ancient transmission) | This chapter: 「修羼提波羅蜜」 tr. “he cultivates the kṣānti-pāramitā” 〔T10n0279 0124c13〕 | The perfection of patience; in the sixty-fascicle text the next member reads 「行毘梨耶波羅蜜」 tr. “practices the vīrya-pāramitā”, while the eighty-fascicle text reads 「起精進波羅蜜」 tr. “raises the pāramitā of vigor” |
| prajñā-pāramitā | prajñā (the transliteration is itself the ancient transmission) | This chapter: 「住般若波羅蜜」 tr. “he dwells in the prajñā-pāramitā” 〔T10n0279 0124c14〕 | The last of the six perfections; the sixty-fascicle text reads 「分別般若波羅蜜」 tr. “discriminating prajñā-pāramitā” |
| great kindness · great compassion · great joy · great equanimity | — | This chapter: 「大慈、大悲、大喜、大捨」 tr. “great kindness, great compassion, great joy, great equanimity” 〔T10n0279 0124c14〕 | The four immeasurable minds; listed alongside the six perfections as the roots of goodness dedicated |
| unsurpassed perfect awakening | anuttara-samyak-saṃbodhi (the transliteration is itself the ancient transmission) | This chapter: 「迴向阿耨多羅三藐三菩提」 tr. “dedicates to unsurpassed perfect awakening” 〔T10n0279 0125a27〕 | Awakening, among the three places of dedication; five occurrences within this section |
| King Yama | — (the transliteration is wanting) | This chapter: 「永離地獄、餓鬼、畜生、閻羅王等無量苦惱」 tr. “forever leaving behind the measureless suffering and distress of the hells, the hungry ghosts, the animals, the place of King Yama, and the rest” 〔T10n0279 0124c17〕 | Gathered in under the evil destinies; three occurrences within this section (the vow to leave them · undergoing suffering in their place · the body as pledge) |
| the seven riches | — | This chapter: 「永離貧窮，七財滿足」 tr. “forever leaving poverty behind, the seven riches complete” 〔T10n0279 0125b22〕 | Chengguan glosses: 「七財者即十藏前七」 tr. “the seven riches are the first seven of the ten treasuries” 〔T35n1735 0698c09〕 |
| the Sūtra of the Great Dedication | — | This chapter: 「如大迴向經所說迴向」 tr. “dedicating as the Sūtra of the Great Dedication speaks of dedication” 〔T10n0279 0125c13〕 | The name of the scripture relied upon; whether the scripture of the same name within the canon is to be taken as it is a divergent interpretation among the ancient worthies (see item VI) |
| the minister in charge of the troops | — | This chapter: 「作主兵臣」 tr. “being a minister in charge of the troops” 〔T10n0279 0126a13〕 | The sixty-fascicle text reads 「作主藏臣」 tr. “being a minister in charge of the treasury” 〔T09n0278 0490a07–a08〕; for the difference between the translations see item IV |
| looking back upon and nurturing | — | This chapter: 「顧復一切眾生故」 tr. “for the sake of looking back upon and nurturing all sentient beings” 〔T10n0279 0126b01–02〕 | Chengguan glosses the provenance of the phrase: 「照謂照機顧復之義，見於《毛詩》」 tr. “illumining means illumining their capacities, the sense of looking back upon and nurturing, which is found in the Mao Odes” 〔T35n1735 0699c27〕 |
| the sun god-son | — | This chapter: 「譬如日天子出現世間」 tr. “it is like the sun god-son appearing in the world” 〔T10n0279 0125a11〕 | The subject of the two similes of this section; the one simile clarifies that meeting evil he does not cease to benefit, the other that but one sun rises and universally illumines |
| the city of the gandharvas | gandharva (the transliteration is itself the ancient transmission) | This chapter: 「不以乾闥婆城」 tr. “not because of the city of the gandharvas” 〔T10n0279 0125a12〕 | A condition that is no obstruction to the sun-disc; Chengguan matches it thus: 「邪見合乾城，令人妄謂為實故」 tr. “wrong views are matched with the gandharva city, because it causes people falsely to suppose it real” 〔T35n1735 0698b13〕 |
| the hand of an asura | asura (the transliteration is itself the ancient transmission) | This chapter: 「阿脩羅手」 tr. “the hand of an asura” 〔T10n0279 0125a12〕 | Chengguan matches it thus: 「瞋濁合修羅手，日為帝釋先鋒，彼瞋故覆障」 tr. “hatred and turbidity are matched with the asura's hand: the sun is the vanguard of Śakra, and because he is hateful he covers and obstructs it” 〔T35n1735 0698b13–b15〕 |
| the seal of the Dharma realm | — | This chapter: 「以法界印印諸善根迴向」 tr. “sealing the manifold roots of goodness with the seal of the Dharma realm, and dedicating” 〔T10n0279 0126b20〕 | One of the twenty-one clauses free of marks; Chengguan adjudicates it as the third within the four clauses that 「顯如如理」 tr. “display the principle of suchness” — 「三印諸事善」 tr. “third, sealing the manifold matters that are good” 〔T35n1735 0700c03–c04〕 |
| the wisdom of omniscience | — | This chapter: 「一切智智亦如光影清淨」 tr. “the wisdom of omniscience too is pure like a shadow cast by light” 〔T10n0279 0126b28〕 | The fruit within the simile of light and shadow; at this place the sixty-fascicle text reads 「薩婆若」 tr. “Sarvajñā” 〔T09n0278 0490b23–b24〕 |
III. Similes and Rhetoric
In this section 「譬如」 tr. “it is like” occurs four times 〔T10n0279 0125a07·0125a11·0125a25·0126c20〕, the first three of them in the prose and the last in the repeated verses. They are listed one by one.
(1) The simile of the great sea unaltered (meeting evil conditions, the original mind is not altered) — 「譬如大海，一切眾毒不能變壞。菩薩亦爾」 tr. “it is like the great sea, which none of the many poisons can alter or ruin; so it is with the bodhisattva” 〔T10n0279 0125a07–08〕:
- The ground of the simile: the great sea widely receives the many poisons and yet the nature of the sea is not altered.
- The body of the simile: the bodhisattva is pressed and vexed by evil sentient beings of every kind — the foolish and benighted, those without wisdom, those who do not know kindness received, the hate-filled, stubborn, and vicious, the arrogant and self-important, those blind of mind, those who do not recognize good dharmas — and is not moved or disturbed.
- The sense displayed: Chengguan adjudicates it as the first of the similes within rescuing and guarding under vexation — 「先大海不變喻，喻遇惡緣不變本心。海喻菩薩，器量大故。眾毒，喻惡眾生。不變，喻菩薩不亂。」 tr. “First is the simile of the great sea unaltered, a simile for meeting evil conditions and not altering the original mind. The sea is a simile for the bodhisattva, because his capacity is great. The many poisons are a simile for evil sentient beings. The not being altered is a simile for the bodhisattva's not being disturbed.” 〔T35n1735 0698a26–a28〕
(2) The simile of the sun-disc universally illumining (meeting evil, he does not cease to benefit) — 「譬如日天子出現世間，不以生盲不見故，隱而不現……亦復不以時節變改故，隱而不現」 tr. “it is like the sun god-son appearing in the world, who does not, because those born blind cannot see him, hide himself and fail to appear … nor does he, because the seasons alter and change, hide himself and fail to appear” 〔T10n0279 0125a11–15〕:
- The ground of the simile: the sun rises and does not hide because the blind do not see it, nor because of the covering and obstruction of the city of the gandharvas · the hand of an asura · the trees of Jambudvīpa · towering crags · deep valleys · dust and mist · smoke and cloud, nor because the seasons alter and change.
- The body of the simile: the bodhisattva has great merit, his mind is deep and vast, he observes with right mindfulness and does not shrink back, and on to his not forsaking sentient beings and ceasing to cultivate the dedication because they are vicious in nature, of wrong views, hateful and turbid, and hard to tame.
- The sense displayed: Chengguan adjudicates two sections within the simile — 「二日輪普照喻，喻遇惡不息利益。於中三：初喻、次合、後徵釋。喻中略有其二：先日輪具德、後遇緣不息。有十一惡緣，合中具合。」 tr. “Second is the simile of the sun-disc universally illumining, a simile for meeting evil and not ceasing to benefit. Within it there are three: first the simile, next the matching, afterward the question with its explanation. Within the simile there are in brief two: first the sun-disc furnished with virtues, afterward its not ceasing when it meets conditions. There are eleven evil conditions, and in the matching they are matched in full.” 〔T35n1735 0698a28–b02〕 In the gate of matching he opens ten virtues and allots them to the sun: 「先合具德，舉其十德以合於日，影顯於日亦具十德。一福德之輪已圓、二智用深廣難測、三正念游空無有高下、四慈風運用不退不疲、五圓福智輪顯照空法、六三乘山谷普照無私、七使目覩萬像了真俗之義、八使居自乘業以智成辦、九常為利益晝夜無休、十無器生盲亦不語捨。」 tr. “First he matches the being furnished with virtues, raising the ten virtues to match them with the sun, and by reflection showing that the sun too is furnished with ten virtues. First, the wheel of merit is already full; second, the use of wisdom is deep and vast and hard to fathom; third, right mindfulness roams the sky with neither high nor low; fourth, the wind of kindness is employed without turning back and without tiring; fifth, the round wheel of merit and wisdom manifestly illumines the dharma of emptiness; sixth, the mountains and valleys of the three vehicles are universally illumined without partiality; seventh, it causes the eye to behold the myriad images and to comprehend the meaning of the real and the conventional; eighth, it causes those who abide in the karma of their own vehicle to accomplish it by wisdom; ninth, it ever benefits, without rest by day or night; tenth, even the vessel-less one born blind it does not speak of forsaking.” 〔0698b02–b09〕 And he allots the evil conditions severally: 「弊惡合生盲，邪見合乾城……瞋濁合修羅手……次不知思合閻浮樹崇巖邃谷。次『不以凡愚』下合前塵霧烟雲，以彼能遍空，猶彼凡愚同一處住。後『不以眾生數起』下合前時節改變，謂頻起過惑乍善乍惡，如彼晝夜陰陽失度等。」 tr. “Viciousness is matched with being born blind; wrong views are matched with the gandharva city … hatred and turbidity are matched with the asura's hand … next, not knowing to repay is matched with the trees of Jambudvīpa, the towering crags and deep valleys. Next, from ‘not because of the common and the foolish’ onward it matches the foregoing dust and mist, smoke and cloud, since these can fill the whole sky, just as the common and the foolish dwell in one and the same place. Afterward, from ‘not because sentient beings again and again give rise to’ onward it matches the foregoing alteration and change of the seasons, that is, frequently arising faults and delusions, now good and now evil, like day and night and the light and dark forces losing their measure.” 〔0698b12–b19〕 〔A note: the obstructing conditions named in this passage of the base text are seven items, gathered up afterward by the general phrase 「如是等物」 tr. “things of such kinds”, and there are besides the two conditions of being born blind and of the seasons altering and changing; Chengguan matches them as eleven items, and the number in which they are opened or combined follows the commentary.〕
(3) The simile that the sun does not appear for one matter only (compassion and wisdom illumine evenly) — 「譬如日天子，不但為一事故出現世間。菩薩摩訶薩亦復如是，不但為一眾生故，修諸善根」 tr. “it is like the sun god-son, who does not appear in the world for one matter only; so it is precisely with the bodhisattva-mahāsattva, who does not cultivate the manifold roots of goodness for the sake of one sentient being” 〔T10n0279 0125a25–27〕:
- The ground of the simile: the rising of the sun is not for one matter.
- The body of the simile: the bodhisattva's cultivating of roots of goodness and dedicating is not for one sentient being, not for purifying one buddha-land, not for having faith in one buddha, not for seeing one buddha, not for comprehending one dharma.
- The sense displayed: Chengguan adjudicates this as the question with its explanation at the end of rescuing and guarding under vexation — 「先徵意云：何以惡不厭捨？釋意云：悲智均故。」 tr. “First, the sense of the question is: why does he not weary of and forsake the evil? The sense of the explanation is: because compassion and wisdom are even.” 〔T35n1735 0698b19–b20〕; 「初以大悲合日，惡是其境。本為一切，豈獨揀於惡人？如日普益，寧復棄於槁木？二『如是』已下以智合日，善惡均照故。」 tr. “First, great compassion is matched with the sun, evil being its object. Since from the beginning it is for all, how should it single out the evil for exclusion? As the sun universally benefits, would it forsake even the withered tree? Second, from ‘so too’ onward, wisdom is matched with the sun, because good and evil are illumined evenly.” 〔0698b21–b24〕
(4) The simile of one sun universally illumining (rescuing and guarding by drawing them out from afar · illumining alone and accomplishing benefit) — 「不以四天下眾生多故，多日出現；但一日出，悉能普照一切眾生」 tr. “it is not because the sentient beings of the four continents are many that many suns appear; let but one sun rise, and it can universally illumine all sentient beings” 〔T10n0279 0126a22–26〕:
- The ground of the simile: though the sentient beings of the four continents be many, the suns do not increase in number, and one sun rising illumines universally; sentient beings have no light of their own bodies, and day and night and the setting up of undertakings are all accomplished by the appearing of the sun god-son, yet 「然彼日輪但一無二」 tr. “and yet that sun-disc is one only, and there is no second”.
- The body of the simile: the bodhisattva 「唯我一人，志獨無侶，修集善根如是迴向」 tr. “I alone, my resolve solitary and without companion, gather roots of goodness and dedicate them in this way”, for the sake of widely delivering · universally illumining · showing and guiding · awakening · looking back upon and nurturing · gathering in · bringing to accomplishment all sentient beings, and causing them to rejoice · to delight · to cut off doubt.
- The sense displayed: Chengguan: 「第四迴拔救護。謂孤標大志，普為眾生而無冀望。文中二：先喻、後合。喻中有二：一獨照喻、二『又諸』下成益喻。」 tr. “Fourth, rescuing and guarding by drawing them out. That is to say, standing alone with a great resolve, universally for sentient beings and with no expectation. Within the text there are two: first the simile, afterward the matching. Within the simile there are two: first the simile of illumining alone; second, from ‘moreover the manifold’ onward, the simile of accomplishing benefit.” 〔T35n1735 0699c21–c24〕
(5) The simile of the great earth universally bearing all (in the repeated verses) — 「如是為物勤修行，譬如大地普容受」 tr. “cultivating diligently in this way for the sake of beings — it is like the great earth, which universally bears all” 〔T10n0279 0126c20〕: Chengguan adjudicates this verse as belonging to the verses on the four immeasurables among the roots of goodness dedicated — 「一偈半捨，如地無心故」 tr. “one and a half verses for equanimity, because it is like the earth, which has no mind” 〔T35n1735 0701a05〕.
(6) The simile of light and shadow (karma and recompense being neither identical with nor apart from the wisdom of omniscience) — 「以業如光影清淨故，報亦如光影清淨；報如光影清淨故，一切智智亦如光影清淨」 tr. “because karma is pure like a shadow cast by light, the recompense too is pure like a shadow cast by light; because the recompense is pure like a shadow cast by light, the wisdom of omniscience too is pure like a shadow cast by light” 〔T10n0279 0126b27–29〕: Chengguan glosses the ground of the simile, saying 「乘光發影及水月之影皆緣生無性，非即非離，故云清淨」 tr. “a shadow thrown by riding upon light, and the reflection of the moon in water, are both arisen from conditions and without nature, neither identical nor apart, and therefore it says pure”, and adjudicates their allotment — 「初二句以因對報，報通十地故；後二句以報對果。」 tr. “The first two clauses set the cause against the recompense, because the recompense runs through the ten grounds; the latter two clauses set the recompense against the fruit.” 〔T35n1735 0700c22–c25〕
(7) The form of the parallel clauses — the two long sets of parallel clauses in this section are the bones of its style: the first is the ten clauses of ‘for all sentient beings I shall be an X’ (a house · a guard · a refuge · a resort · a security · a light · a torch · a lamp · a guide · a great guide) 〔T10n0279 0124c16–28〕, every clause in the form ‘for all sentient beings I shall be such-and-such … for the sake of …’; the second is the twenty-one clauses of ‘… dedicating’ 〔0126b10–24〕, every clause closing with the two graphs 「迴向」 tr. “dedicating”. The former establishes the marks of rescuing and guarding positively, the latter establishes the practice free of marks by dispelling; one establishing and one dispelling — this is precisely the textual evidence for the two prongs within one name.
IV. Collation with Parallel Translations
The Chinese witnesses for the key clauses of this section: Śikṣānanda T279 (the base text · fascicle twenty-three) · Buddhabhadra T278 (the Jin translation, the sixty-fascicle Avataṃsaka · “The Bodhisattva Vajra Banner's Dedications, chapter twenty-one” · fascicle fourteen). The corresponding passage of the sixty-fascicle text = 〔T09n0278 0488c04〕–〔0491b05〕.
Clause One — The Roots of Goodness Dedicated (the six perfections and the four immeasurables)
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | This bodhisattva-mahāsattva practices the dāna-pāramitā, purifies the śīla-pāramitā, cultivates the kṣānti-pāramitā, raises the pāramitā of vigor, enters the dhyāna-pāramitā, dwells in the prajñā-pāramitā, great kindness, great compassion, great joy, great equanimity, and cultivates measureless roots of goodness such as these | T10n0279 0124c12–14 |
| Buddhabhadra T278 | This bodhisattva-mahāsattva practices the dāna-pāramitā; purifies the śīla-pāramitā; cultivates the kṣānti-pāramitā; practices the vīrya-pāramitā; enters the dhyāna-pāramitā; discriminates the prajñā-pāramitā; cultivating and gathering, kind grief, pitying compassion, gladness and delight, joy and endurance, patience and relinquishing, and cultivates measureless roots of goodness such as these | T09n0278 0488c05–c09 |
What the variant bears upon: (a) For the fourth perfection the eighty-fascicle text uses the meaning-translation 「起精進波羅蜜」 tr. “raises the pāramitā of vigor”, while the sixty uses the transliteration 「行毘梨耶波羅蜜」 tr. “practices the vīrya-pāramitā”. (b) For the sixth perfection the eighty reads 「住般若」 tr. “dwells in prajñā”, the sixty 「分別般若」 tr. “discriminates prajñā”. (c) The difference in the rendering of the four immeasurables is the greatest: the eighty has the even row of four names, 「大慈、大悲、大喜、大捨」 tr. “great kindness, great compassion, great joy, great equanimity”, while the sixty has 「修行積集、慈哀、愍悲、歡悅、喜堪、忍捨」 tr. “cultivating and gathering, kind grief, pitying compassion, gladness and delight, joy and endurance, patience and relinquishing”, which on the face of the graphs does not make an even row of four names. Recorded in full without adjudication.
Clause Two — The Question-Clause and the Concluding of the Name
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 (the question) | Son of the Buddha! What is the bodhisattva-mahāsattva's dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings? | T10n0279 0124c11 |
| Buddhabhadra T278 (the question) | Son of the Buddha! What is the dedication of rescuing and guarding all sentient beings, free of the mark of sentient beings? | T09n0278 0488c04–c05 |
| Śikṣānanda T279 (the conclusion) | Son of the Buddha! This is the bodhisattva-mahāsattva's first dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings. | T10n0279 0126c05–06 |
| Buddhabhadra T278 (the conclusion) | Son of the Buddha! This is called the bodhisattva-mahāsattva's first rescuing and guarding all sentient beings, the dedication free of the mark of sentient beings. | T09n0278 0490b29–0490c01 |
What the variant bears upon: (a) In the question-clause the eighty reads 「云何為菩薩摩訶薩」 tr. “what is the bodhisattva-mahāsattva's”, while the sixty reads 「何等為」 tr. “what is” and lacks the four graphs 「菩薩摩訶薩」 tr. “bodhisattva-mahāsattva”. (b) In the concluding clause the eighty reads 「是為」 tr. “this is”, the sixty 「是名」 tr. “this is called”. (c) As to the punctuation of the name of the dedication, the sixty breaks with a comma after 「救護一切眾生」 tr. “rescuing and guarding all sentient beings”, reading 「救護一切眾生，離眾生相迴向」 tr. “rescuing and guarding all sentient beings, the dedication free of the mark of sentient beings”; and it is the same where the names are listed — 「一者、救護一切眾生，離眾生相迴向」 tr. “first, rescuing and guarding all sentient beings, the dedication free of the mark of sentient beings” 〔T09n0278 0488b26–b27〕. In the Pusa yingluo benye jing the first of the listed names of the ten dedication-minds reads 「救護一切眾生離相迴向心」 tr. “the dedication-mind of rescuing and guarding all sentient beings, free of marks” 〔T24n1485 1014a09–a10〕, omitting the two graphs 「眾生」 tr. “sentient beings”. Recorded in full without adjudication.
Clause Three — The Ten Clauses of ‘For All Sentient Beings I Shall Be an X’
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | I shall be a house for all sentient beings, for the sake of sparing them all things of suffering; a guard for all sentient beings, for the sake of causing them all to be liberated from the afflictions; a refuge for all sentient beings, for the sake of causing them all to get free of every fear; a resort for all sentient beings, for the sake of causing them to reach omniscience; a security for all sentient beings, for the sake of causing them to gain the place of ultimate peace and security; a light for all sentient beings, for the sake of causing them to gain the light of wisdom and to extinguish the darkness of delusion; a torch for all sentient beings, for the sake of breaking apart all their darkness of ignorance; a lamp for all sentient beings, for the sake of causing them to dwell in the place of ultimate purity; a guide for all sentient beings, for the sake of leading them to enter the true Dharma; a great guide for all sentient beings, for the sake of giving them the great wisdom that is unobstructed | T10n0279 0124c16–28 |
| Buddhabhadra T278 | I dedicate by these roots of goodness, being a house for all sentient beings, for the sake of extinguishing the aggregate of suffering; a guard for all sentient beings, for the sake of liberating them from the afflictions; a refuge for all sentient beings, for the sake of freeing them from dread; a resort for all sentient beings, for the sake of causing them to reach the ground of omniscience; a peace and security for all sentient beings, for the sake of causing them to gain the place of ultimate peace and security; a great light for all sentient beings, for the sake of extinguishing the gloom of delusion and gaining the light of wisdom; a torch for all sentient beings, for the sake of extinguishing the darkness of ignorance; a lamp for all sentient beings, for the sake of causing them to gain a secure dwelling in ultimate brightness and purity; a leader for all sentient beings, for the sake of causing them to enter the dharma of skillful means; a minister in charge of the jewel-treasury for all sentient beings, for the sake of causing them to gain the unobstructed body of pure wisdom | T09n0278 0488c12–c22 |
What the variant bears upon: (a) For the heading clause the eighty reads 「菩薩摩訶薩種善根時，以己善根如是迴向」 tr. “when the bodhisattva-mahāsattva plants roots of goodness, he dedicates his own roots of goodness in this way” 〔T10n0279 0124c18〕, while the sixty heads it with 「復作是念」 tr. “he again gives rise to this thought” and reads 「我以此善根迴向」 tr. “I dedicate by these roots of goodness” 〔T09n0278 0488c12–c13〕. Chengguan records this very difference — 「晉無菩薩等言，而有復作是念之語，彌顯前已迴向。」 tr. “The Jin translation lacks the words ‘the bodhisattva’ and the rest, and has instead the phrase ‘he again gives rise to this thought’, which shows the more clearly that he has already dedicated above.” 〔T35n1735 0698a11–a12〕 (b) In the fifth clause the eighty reads 「作安」 tr. “be a security” and the sixty 「作安隱」 tr. “be a peace and security”; in the sixth the eighty reads 「作明」 tr. “be a light” and the sixty 「作大明」 tr. “be a great light”; in the ninth the eighty reads 「作導師」 tr. “be a guide” and the sixty 「作導」 tr. “be a leader”; in the tenth the eighty reads 「作大導師，與其無礙大智慧故」 tr. “be a great guide, for the sake of giving them the great wisdom that is unobstructed” and the sixty 「作主寶臣，令得無礙淨智身故」 tr. “be a minister in charge of the jewel-treasury, for the sake of causing them to gain the unobstructed body of pure wisdom” — in the tenth clause the body of the simile and the dharma given are wholly different images in the two texts. (c) Chengguan, in terms of the eighty, adjudicates the shallowness and depth of the ten clauses: 「別顯中，文有十句：初離苦果；二離苦因；三通因果，五怖畏中含三道故。上三通於深淺，後七唯約究竟。四得菩提；五得涅槃；六滅煩惱之源根本不覺，若滅此者如天之大明；七滅所知之闇……八令得解脫故……九令證法身，故言真法。十令成般若，無二礙智亦是權實無礙之智。」 tr. “Within the particular display the text has ten clauses: the first leaves behind the fruit of suffering; the second leaves behind the cause of suffering; the third runs through cause and fruit, because within the five fears the three paths are contained. These first three run through both deep and shallow; the latter seven are solely in terms of the ultimate. The fourth is gaining awakening; the fifth is gaining nirvāṇa; the sixth extinguishes the source of the afflictions, root unawareness, and one who extinguishes this is like the great brightness of the sky; the seventh extinguishes the darkness of the knowable … the eighth causes the gaining of liberation … the ninth causes the realization of the dharma-body, and therefore it says the true Dharma. The tenth causes the accomplishment of prajñā, and the wisdom free of the two obstructions is likewise the wisdom in which the expedient and the real are unobstructed.” 〔T35n1735 0698a12–a21〕 Recorded in full without adjudication.
Clause Four — The Ten Minds
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | with a most profound mind, a joyful mind, a pure mind, a most excellent mind, a gentle mind, a kind and compassionate mind, a pitying mind, a mind that gathers and guards, a mind that benefits, a mind that brings peace and joy, he makes a true dedication universally for sentient beings, not merely with the words of his mouth | T10n0279 0125b09–13 |
| Buddhabhadra T278 | toward the manifold sentient beings he raises a joyful mind, a bright and pure mind, a gentle mind, a kind mind, a mind of loving remembrance, a mind that gathers in, a mind that brings benefit, a mind that brings peace and joy, a most excellent mind; and with the manifold roots of goodness he dedicates | T09n0278 0489b02–b04 |
What the variant bears upon: (a) The eighty lists ten minds, the sixty nine; the sixty has neither 「甚深心」 tr. “most profound mind” nor 「憐愍心」 tr. “pitying mind”, and brings out separately 「愛念心」 tr. “mind of loving remembrance”. (b) The eighty's 「清淨心」 tr. “pure mind” answers to the sixty's 「明淨心」 tr. “bright and pure mind”; the eighty's 「慈悲心」 tr. “kind and compassionate mind” to the sixty's 「慈心」 tr. “kind mind”; the eighty's 「攝護心」 tr. “mind that gathers and guards” to the sixty's 「攝取心」 tr. “mind that gathers in”; the eighty's 「利益心」 tr. “mind that benefits” to the sixty's 「饒益心」 tr. “mind that brings benefit”. (c) Chengguan, in terms of the eighty, adjudicates whence these ten minds arise: 「先牒前起；後生二種心：一於上等佛，得淨信心；二下與眾生同大悲體。由依此二，成甚深等十心：一契理故、二自慶慶他故、三離過故、四超二乘故、五定樂相應故，餘五可知。」 tr. “First it restates what precedes and raises it; afterward two kinds of mind are produced: first, toward the buddhas above, gaining the mind of pure faith; second, below, being of one substance of great compassion with sentient beings. In dependence on these two, the ten minds — most profound and the rest — are accomplished: the first because it tallies with principle; the second because one congratulates oneself and congratulates others; the third because it is apart from faults; the fourth because it surpasses the two vehicles; the fifth because it corresponds with the joy of concentration; and the remaining five may be known.” 〔T35n1735 0698b29–0698c05〕 The Tanxuan ji, for its part, glosses the nine minds of the sixty one by one: 「九心是別，一歡樂饒益；二無行疑濁，故云明淨；三屈己就物，故云柔軟；四憐愍情慇，故云慈心；五慈念深徹，故云愛念」 tr. “The nine minds are the particular: the first is joy and delight, benefiting; the second is that in practice there is no doubt or turbidity, and therefore it says bright and pure; the third is bending oneself to accord with things, and therefore it says gentle; the fourth is that the feeling of pity is earnest, and therefore it says kind mind; the fifth is that kind remembrance penetrates deeply, and therefore it says loving remembrance” 〔T35n1733 0245a02–a04〕. Recorded in full without adjudication.
Clause Five — The Ten Kinds of Happiness
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | causing all sentient beings to gain the ultimate happiness, the happiness of benefit, the happiness of not receiving, the happiness of stillness, the happiness of no dependence, the happiness of no movement, the measureless happiness, the happiness of not forsaking and not turning back, the happiness of not ceasing, the happiness of omniscience | T10n0279 0126a09–11 |
| Buddhabhadra T278 | causing all sentient beings to gain happiness of every kind: the ultimate happiness, the happiness of abundant benefit, the happiness of what is not shared, the happiness of stillness, the happiness of no defilement, the happiness of no movement, the measureless happiness, the happiness of not dying and not turning, the happiness of not ceasing, the happiness of omniscience | T09n0278 0490a04–a07 |
What the variant bears upon: the sequence of the ten names is wholly the same, and six of the names are the same graph for graph (ultimate · stillness · no movement · measureless · not ceasing · omniscience); four differ — the eighty's 「利益樂」 tr. “happiness of benefit” against the sixty's 「饒益樂」 tr. “happiness of abundant benefit”; the eighty's 「不受樂」 tr. “happiness of not receiving” against the sixty's 「不共樂」 tr. “happiness of what is not shared”; the eighty's 「無依樂」 tr. “happiness of no dependence” against the sixty's 「無染樂」 tr. “happiness of no defilement”; the eighty's 「不捨不退樂」 tr. “happiness of not forsaking and not turning back” against the sixty's 「不死不轉樂」 tr. “happiness of not dying and not turning”. Chengguan, in terms of the eighty, adjudicates what they are gathered under: 「文有十句，初總、餘別。別中，前八涅槃、後一菩提。」 tr. “The text has ten clauses: the first is the general, the rest the particular. Within the particular, the first eight are nirvāṇa and the last one is awakening.” 〔T35n1735 0699c08–c09〕 Recorded in full without adjudication.
Clause Six — The Taming Master · The Minister of the Army · The Ship-Master
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | I shall be for all sentient beings a taming master, be a minister in charge of the troops, hold aloft the torch of great wisdom, show them the road of peace and security, cause them to leave danger and difficulty behind, and by skillful means cause them to know the true meaning; and in the sea of birth-and-death be the skilled ship-master of omniscience, ferrying the manifold sentient beings and causing them to reach the other shore | T10n0279 0126a12–16 |
| Buddhabhadra T278 | I shall be for all sentient beings a taming master, be a minister in charge of the treasury, be a torch of great brightness, show them the resort of peace and security, cause them to leave the manifold difficulties behind, and understand all dharmas; I shall cause them to understand the manifold most profound meanings; I shall be for them a ship of omniscience, to cross the sea of birth-and-death; I shall cause them to know the dedication of measureless roots of goodness; I shall for them all manifest the other shore | T09n0278 0490a07–a11 |
What the variant bears upon: (a) The eighty's 「主兵臣」 tr. “minister in charge of the troops” against the sixty's 「主藏臣」 tr. “minister in charge of the treasury” — the one takes the image of commanding troops, the other of keeping a treasury. (b) The eighty's 「執大智炬」 tr. “holding aloft the torch of great wisdom” against the sixty's 「作大明炬」 tr. “being a torch of great brightness”. (c) At this place the sixty has one further vow that the eighty lacks, 「我當令知無量善根迴向」 tr. “I shall cause them to know the dedication of measureless roots of goodness”. (d) In the base text's 「以善方便𢔌知實義」 tr. “by skillful means causing them to know the true meaning”, the graph 「𢔌」 tr. “causing” is a CBETA-made graph and is kept, not normalized; Chengguan glosses this clause as 「初示安隱道令得菩提，名知實義」 tr. “the first shows the road of peace and security and causes the gaining of awakening, which is called knowing the true meaning” 〔T35n1735 0699c18–c19〕. Recorded in full without adjudication.
Clause Seven — Where the Twenty-One Clauses Free of Marks Come to Rest, and the Neither-Identical-nor-Apart
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | He does not make two marks: it is neither in terms of karma that he cultivates omniscience, nor apart from karma that he dedicates to omniscience; omniscience is not itself karma, and yet it is not apart from karma that omniscience is gained. Because karma is pure like a shadow cast by light, the recompense too is pure like a shadow cast by light; because the recompense is pure like a shadow cast by light, the wisdom of omniscience too is pure like a shadow cast by light | T10n0279 0126b25–29 |
| Buddhabhadra T278 | Toward those roots of goodness he does not make two marks. Sarvajñā is not itself karma, nor is it apart from karma; dedicating and contemplating Sarvajñā, it is not identical with karma, nor apart from karma; because the karma of the vow-wisdom by which Sarvajñā is gained is illumining and pure, the recompense too is illumining and pure; because the recompense is illumining and pure, Sarvajñā too is illumining and pure | T09n0278 0490b20–b24 |
What the variant bears upon: (a) For the name of the fruit the eighty uses the meaning-translations 「一切智」 tr. “omniscience” and 「一切智智」 tr. “the wisdom of omniscience”, while the sixty uses the transliteration 「薩婆若」 tr. “Sarvajñā”. (b) For the simile the eighty reads 「如光影清淨」 tr. “pure like a shadow cast by light” and the sixty 「照明清淨」 tr. “illumining and pure” — the one takes the simile of an image arisen from conditions, the other the sense of light. Chengguan's gloss is attached precisely to the simile of light and shadow (see item III, part six); on the sixty this simile does not appear. (c) As to the number of the twenty-one clauses free of marks, in the eighty they can be counted out clause by clause as twenty-one, and Chengguan's adjudication agrees exactly: 「前中有二十一迴向，分四：初十四句離所取相、次二句離能取想、三一句離能詮名言、四有四句顯如如理。」 tr. “Within the former there are twenty-one dedications, divided into four: the first fourteen clauses leave behind the marks that are grasped; the next two clauses leave behind the perception that grasps; the third is one clause leaving behind the names and words that express; the fourth is four clauses displaying the principle of suchness.” 〔T35n1735 0700a16–a19〕 In the sixty this passage agrees with neither the syntax nor the number of clauses 〔T09n0278 0490b07–b19〕, and no clause-by-clause matching is made. Recorded in full without adjudication.
Clause Eight — The First Verse of the Repeated Verses
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | Through inconceivable kalpas he cultivates the path, vigorous and firm, his mind unobstructed; because he wishes to benefit the kinds of living beings, he ever seeks the merit-dharmas of the buddhas. | T10n0279 0126c13–14 |
| Buddhabhadra T278 | What he cultivates through inconceivable kalpas is ever for the benefit of the manifold kinds of living beings; vigorous and strong, his thought unobstructed, he ever seeks the wondrous merit of the buddhas. | T09n0278 0490c08–c09 |
What the variant bears upon: both texts are in four lines of seven graphs, and the order of the lines differs slightly — the second and third lines of the eighty are inverted in the sixty. The total number of verses: the eighty has twenty-eight verses (fifty-six lines of verse in the base text), and the sixty likewise twenty-eight 〔T09n0278 0490c08–0491b05〕. Li Tongxuan, reckoning in terms of the eighty, says 「已下頌中，有五十六行頌，頌此救護眾生離眾生相迴向……兩行一頌」 tr. “Within the verses below there are fifty-six lines of verse, singing this dedication of rescuing and guarding sentient beings while free of the mark of sentient beings … two lines make one verse” 〔T36n1739 0859a20–a23〕.
A collation note on the clauses of the ceremony introducing the verses — the eighty: 「爾時，金剛幢菩薩，觀察十方一切眾會暨于法界，入深句義，以無量心修習勝行……承佛神力，即說頌言」 tr. “At that time the bodhisattva Vajra Banner observed all the assemblies of the ten directions and the whole Dharma realm, entered deeply into the meaning of the phrases, cultivated surpassing practice with a measureless mind … receiving the Buddha's spiritual power, he then spoke verses, saying” 〔T10n0279 0126c07–12〕; the sixty: 「爾時，金剛幢菩薩承佛神力，普觀十方，及一切眾，觀察法界，入深句義味……以偈頌曰」 tr. “At that time the bodhisattva Vajra Banner, receiving the Buddha's spiritual power, universally observed the ten directions and all the assemblies, observed the Dharma realm, entered deeply into the savor of the meaning of the phrases … and spoke in verses, saying” 〔T09n0278 0490c02–c07〕 — the eighty's 「入深句義」 tr. “entered deeply into the meaning of the phrases” against the sixty's 「入深句義味」 tr. “entered deeply into the savor of the meaning of the phrases”; and 「承佛神力」 tr. “receiving the Buddha's spiritual power” stands at the end in the eighty and at the beginning in the sixty.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) One name, two prongs — rescuing and guarding is compassion, freedom from marks is wisdom — the name of the dedication itself contains two practices. Chengguan opens it thus: 「大悲廣濟名為救護一切眾生，大智無著故云離眾生相，即是廣大不顛倒心。」 tr. “Great compassion widely relieving is called rescuing and guarding all sentient beings; because great wisdom is without attachment it says free of the mark of sentient beings — and this is the vast and uninverted mind.” 〔T35n1735 0696b26–b28〕 The prose must therefore divide into two sections: 「先明隨相迴向、後『我應如日』下明離相迴向。前即迴向眾生及與菩提，釋救護眾生；後即迴向實際，釋離眾生相。」 tr. “First the dedication that follows marks is clarified; afterward, from ‘I should be like the sun’ onward, the dedication free of marks is clarified. The former is dedicating to sentient beings and to awakening, explaining the rescuing and guarding of sentient beings; the latter is dedicating to the true limit, explaining the freedom from the mark of sentient beings.” 〔0698a01–a04〕 Where compassion does not enter into marks, rescuing and guarding is not accomplished; where wisdom is not free of marks, dedicating becomes a fresh bondage — what is essential in this station is that the two be at one and the same time. Chengguan records besides: 「然一一隨相皆具如下諸句離相，說有前後，行在一心。」 tr. “Yet every single one of what follows marks is furnished with the freedom from marks of the clauses below; the words have a before and an after, but the practice is in a single mind.” 〔0700a07–a09〕
(2) The three places of dedication — sentient beings · awakening · the true limit — Chengguan sets up the general sense of the ten dedications: 「二通論，一一中皆有三種迴向，謂以善根迴向眾生、菩提、實際。」 tr. “Second, generally discussed, within each and every one there are three kinds of dedication, that is, dedicating the roots of goodness to sentient beings, to awakening, and to the true limit.” 〔T35n1735 0696c20–c22〕 As to why the places must be three, Chengguan sets forth ten senses: 「略申十意，謂依三法故、滅三道故、淨三聚戒、顯三佛性、成三寶、會三身、具三德、得三菩提、證三涅槃、安住三種祕密藏故。」 tr. “Setting forth in brief ten senses, that is: because of depending on three dharmas; because of extinguishing three paths; purifying the threefold pure precepts; displaying three buddha-natures; accomplishing the three jewels; gathering the three bodies; being furnished with the three virtues; gaining the three awakenings; realizing the three nirvāṇas; and because of dwelling securely in the three kinds of secret treasury.” 〔0696c28–0697a02〕 The allotment of the ten senses is likewise stated one by one: 「一依三法者，謂真性觀照及與資成，即《起信論》體相用也，實際依體、菩提依相、眾生依用。二滅三道者，見苦實際方能滅苦，照煩惱空即得菩提，迴結縛業為利生業。三淨三聚者，謂向實際故律儀離過，向菩提故廣攝眾善，向眾生者即是攝生也。四顯三佛性者，實際正因，菩提了因，向眾生者即是緣因。五成三寶者，實際成法，菩提成佛，向彼眾生成同體僧。六會三身者，謂法、報、化。七具三德，謂斷、智、恩。八得三菩提，謂實相菩提、實智菩提、方便菩提，菩提樹下示成佛故。九證三涅槃者，謂性淨涅槃、圓淨涅槃、方便淨涅槃……十安住三種祕密藏者，由向實際則住法身……由向菩提能成般若……由向眾生能成解脫」 tr. “First, depending on three dharmas: that is, the true nature, contemplative illumination, and what assists in completing — namely the substance, marks, and function of the Qixin lun; the true limit depends on the substance, awakening on the marks, sentient beings on the function. Second, extinguishing the three paths: seeing that suffering is the true limit, one is then able to extinguish suffering; illumining that the afflictions are empty, one gains awakening; the karma of bondage is dedicated and becomes karma that benefits beings. Third, purifying the threefold: that is, because one directs toward the true limit, the restraints are apart from faults; because one directs toward awakening, one widely gathers the manifold goods; and directing toward sentient beings is the gathering in of beings. Fourth, displaying the three buddha-natures: the true limit is the direct cause, awakening the revealing cause, and directing toward sentient beings is the conditioning cause. Fifth, accomplishing the three jewels: the true limit accomplishes the Dharma, awakening accomplishes the Buddha, and directing toward those sentient beings accomplishes the Saṅgha of the same substance. Sixth, gathering the three bodies: that is, the dharma-body, the reward body, and the emanation body. Seventh, being furnished with the three virtues: that is, severance, wisdom, and kindness. Eighth, gaining the three awakenings: that is, the awakening of the true mark, the awakening of true wisdom, and the awakening of skillful means, because beneath the tree of awakening he shows the accomplishing of buddhahood. Ninth, realizing the three nirvāṇas: that is, the nirvāṇa pure by nature, the nirvāṇa perfectly pure, and the nirvāṇa purified by skillful means … Tenth, dwelling securely in the three kinds of secret treasury: because by directing toward the true limit one dwells in the dharma-body … because by directing toward awakening one is able to accomplish prajñā … because by directing toward sentient beings one is able to accomplish liberation” 〔0697a02–a21〕 The scriptural ground within the text of this scripture: dedicating to sentient beings = the ten clauses of being a house and the rest 〔T10n0279 0124c16–28〕; dedicating to awakening = 「迴向阿耨多羅三藐三菩提」 tr. “dedicates to unsurpassed perfect awakening” 〔0125a27〕; dedicating to the true limit = the twenty-one clauses from 「安置眾生於無所著法性迴向」 tr. “setting sentient beings in the dharma-nature to which nothing clings, and dedicating” onward 〔0126b10–24〕.
(3) The three places assist one another; one is furnished with three — Chengguan does not take the three places as set side by side: 「又此三者其必相資，一即具三方成其一。」 tr. “Moreover these three must assist one another; one being furnished with three, only then is that one accomplished.” 〔T35n1735 0697a29–b01〕 And he cites two testimonies: 「故《淨名》云『若自有縛，能解彼縛無有是處。』」 tr. “Therefore the Vimalakīrti says: ‘If one is oneself bound, that one should be able to loose another's bonds is impossible.’” 〔0697b06–b07〕 「《地經》云『欲度眾生，不離無障礙解脫智。』」 tr. “The Sūtra of the Ten Grounds says: ‘Wishing to deliver sentient beings, one is not apart from the unobstructed wisdom of liberation.’” 〔0697b07–b08〕 He concludes: 「非唯三事自互相資，隨一一事具攝法界德用，即入無礙，方名真實迴向三事。」 tr. “Not only do the three matters assist one another; in any one of the matters the virtues and functions of the Dharma realm are wholly contained, entering into one another without obstruction — only then are they called the three matters of true dedication.” 〔0697b11–b13〕
(4) The definition of dedication lies in this passage — what does not benefit sentient beings is not called dedication — the scriptural text lays down its own definition: 「若有善根，不欲饒益一切眾生，不名迴向；隨一善根，普以眾生而為所緣，乃名迴向。」 tr. “If there are roots of goodness but one does not wish to benefit all sentient beings, that is not called dedication; take any single root of goodness, and only when it universally takes sentient beings as its object is it called dedication.” 〔T10n0279 0126b09–10〕 This clause stands at the head of the section free of marks, and so it is not a word of what follows marks but the leader of what is free of marks — Chengguan adjudicates this section, saying 「先以忘機之智導前大悲令成無緣」 tr. “first, by the wisdom that forgets contrivance he leads the great compassion above into being without object”, and explains the principle by which vastness is accomplished: 「後『善根雖少』下顯成廣大。大智導悲能普緣故，如聲入角小亦遠聞。」 tr. “Afterward, from ‘though the roots of goodness be few’ onward, the accomplishing of vastness is displayed. Because great wisdom leads compassion, it can take a universal object, as a sound entering a horn is small and yet heard from afar.” 〔T35n1735 0700a05–a07〕
(5) The vow of undergoing suffering in their place, and the seven senses of undergoing it — the vow in the scriptural text: 「我寧獨受如是眾苦，不令眾生墮於地獄。我當於彼地獄、畜生、閻羅王等險難之處，以身為質，救贖一切惡道眾生，令得解脫。」 tr. “I would rather undergo such manifold suffering alone than have sentient beings fall into the hells. I shall, in those places of danger and difficulty — the hells, the animals, the place of King Yama, and the rest — make my own body the pledge, ransoming all the sentient beings of the evil destinies and causing them to gain liberation.” 〔T10n0279 0125c22–24〕 Chengguan sets himself a difficulty and answers it: 「問：眾生之苦，自業所招、自心所變，云何菩薩而能代耶？答：通論代苦，有其七義」 tr. “Question: the suffering of sentient beings is drawn on by their own karma and transformed by their own mind; how then can a bodhisattva undergo it in their place? Answer: generally discussed, undergoing suffering in their place has seven senses” 〔T35n1735 0699a19–a21〕 — first, binding himself by suffering so as to increase the thought of compassion (citing the text of the ground of pure and surpassing intent in fascicle forty-nine of the Yogācārabhūmi, and glossing it thus: 「約此但有悲願意樂，身不能代，由悲決定自獲勝益」 tr. “in this sense there is only the intent of the compassionate vow, and the body cannot substitute; by the decisiveness of compassion he himself obtains the surpassing benefit” 〔0699b03–b04〕); second, that from the outset seeking the Dharma and undergoing austerities for the benefit of beings is already called undergoing in their place; third, retaining the defilements to share in their affairs and receiving a body that has suffering; fourth, when transformation and prohibition are not complied with, cutting off their lives and himself undergoing the evil destinies (「此依梁《攝論》第十一說，《涅槃》仙預國王亦同此義，非唯意樂而已」 tr. “this follows the account in fascicle eleven of the Liang Mahāyānasaṃgraha, and the Nirvāṇa's King Sudarśana of the immortals accords with this sense too — it is not merely intent” 〔0699b10–b12〕); fifth, vowing that when sovereignty is accomplished he be constantly within the evil destinies to rescue and to undergo for them (「如地藏菩薩及現莊嚴王等」 tr. “like the bodhisattva Kṣitigarbha and Manifest Adornment King and the rest” 〔0699b14〕); sixth, vowing to tally and be one with suchness and so stealing in to the suffering that is itself the real; seventh, that Samantabhadra takes the Dharma realm as his body, so that the suffering sentient beings undergo is always the bodhisattva's. Chengguan further concludes their several bounds: 「上來七義，初但意樂，次二但約為增上緣，四五二義實能身代，六七二義理觀融通。」 tr. “Of the seven senses above, the first is only intent; the next two are only in terms of acting as a dominant condition; the fourth and fifth senses are really able to undergo in the body; the sixth and seventh senses are a fusion in the contemplation of principle.” 〔0699b20–b22〕 And he sets a further difficulty: 「若依四五二義應能普代，何故猶有眾生受苦？答：此有三義。一有緣無緣故……二業有定不定故，不定者可代；三若受苦有益，菩薩令受，方能究竟得離苦故。」 tr. “If we follow the fourth and fifth senses he ought to be able to undergo universally in their place; why then are there still sentient beings undergoing suffering? Answer: this has three senses. First, because there is having a connection and having no connection … Second, because karma is either fixed or unfixed, and the unfixed can be undergone for; third, if undergoing the suffering is of benefit, the bodhisattva lets him undergo it, for only so can he ultimately get free of suffering.” 〔0699b22–b26〕
(6) The four layers of the twenty-one clauses free of marks — from 「安置眾生於無所著法性迴向」 tr. “setting sentient beings in the dharma-nature to which nothing clings, and dedicating” to 「觀諸法離貪欲迴向」 tr. “contemplating that the manifold dharmas are far from craving and desire, and dedicating”, the scriptural text closes clause by clause with 「迴向」 tr. “dedicating”, twenty-one clauses by actual count. Chengguan adjudicates them as four layers 〔T35n1735 0700a16–a19〕: the first fourteen clauses leave behind the marks that are grasped (within which 「初總、餘別」 tr. “the first is the general, the rest the particular”, and within the particular 「前十入理、後三離過」 tr. “the first ten enter the principle, the latter three leave behind faults” 〔0700a19–0700b02〕); the next two clauses leave behind the perception that grasps; the third is one clause leaving behind the names and words that express; the fourth is four clauses displaying the principle of suchness. The gloss on the three inversions: 「謂於前諸事，起心分別常無常等，名為心倒。於常等境取分齊相，名為想倒。於相執實，名為見倒。翻背正信，立以倒名。」 tr. “That is to say, toward the foregoing matters to give rise to a mind that discriminates permanent and impermanent and the rest is called the inversion of mind. Toward objects such as the permanent to grasp marks of division is called the inversion of perception. To grasp marks as real is called the inversion of view. Because they turn their backs on right faith, the name of inversion is set upon them.” 〔0700b03–b06〕 And he cites in evidence the question and answer between Maitreya and Subhūti in fascicle seventeen of the Larger Prajñā 〔0700b07–b13〕 and this scripture's own chapter “Awakening by Light”, 「若於一切智，發生迴向心，見心無有生，當獲大名稱」 tr. “if toward omniscience one gives rise to a mind of dedication, and sees that the mind has no arising, one will obtain a great name” 〔0700b13–b14〕.
(7) Neither identical nor apart — the relation between dedication and karma — the scriptural text: 「非即業修習一切智，非離業迴向一切智，一切智非即是業，然不離業得一切智。」 tr. “It is neither in terms of karma that he cultivates omniscience, nor apart from karma that he dedicates to omniscience; omniscience is not itself karma, and yet it is not apart from karma that omniscience is gained.” 〔T10n0279 0126b25–27〕 Chengguan divides it into two pairs: 「初以所迴善根對能迴行願，辨非即離，明因中無二。初句業非迴向，能所別故。次句不離，離業無可迴故。」 tr. “The first sets the roots of goodness dedicated against the practice and vow that dedicate, distinguishing that they are neither identical nor apart, and clarifying that within the cause there are not two. The first clause: karma is not the dedication, because grasper and grasped are distinct. The next clause: they are not apart, because apart from karma there is nothing to dedicate.” 〔T35n1735 0700c15–c18〕 And he cites the Vimalakīrti in aid: 「亦同《淨名》布施迴向一切智為二，布施性即是迴向一切智性。故不離斯為不二，非即故無不二也。」 tr. “It is likewise as in the Vimalakīrti: giving and dedicating to omniscience are two, and yet the nature of giving is itself the nature of dedicating to omniscience. Therefore they are not apart, and this is non-duality; and because they are not identical, there is no absence of duality either.” 〔0700c18–c20〕 The latter pair sets cause and fruit over against each other: 「初句果不即因、後句離因無果，文影略耳，理應因果各有非即離義。」 tr. “The first clause: the fruit is not the cause; the latter clause: apart from the cause there is no fruit. This is merely an abbreviation in the wording; in principle cause and fruit should each have the sense of being neither identical nor apart.” 〔0700c20–c22〕
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their positions indicated)
Chengguan, Huayan jing shu T35n1735 · Yanyi chao T36n1736 (following the text of the eighty-fascicle Avataṃsaka · the principal)
The four sections of the explanation of the name — the Chao analyses for itself the layers of the commentary's text: 「救護眾生，即廣大心。離眾生相，即不顛倒心。上釋救護等竟。次『迴向是行』下，以第一別名對總迴向以辨得名。三『明知』下，結彈古義，以救護言為所迴向故。四『將墜』下，別釋救護二字。」 tr. “Rescuing and guarding sentient beings is the vast mind. Being free of the mark of sentient beings is the uninverted mind. With this the explanation of rescuing and guarding and the rest is done. Next, from ‘dedication is the practice’ onward, the first particular name is set against dedication in general so as to distinguish how it gets its name. Third, from ‘it is clearly known’ onward, he concludes by striking down the ancient sense, because the words rescuing and guarding are what is dedicated. Fourth, from ‘those about to fall’ onward, he explains the two graphs of rescuing and guarding severally.” 〔T36n1736 0366b23–b27〕
Striking down the ancient sense — Chengguan proves from the scriptural text itself that rescuing and guarding is not what is dedicated: 「故下文云『願此善根，普能饒益一切眾生。』明知救護非是所迴，自以十度為所迴向耳。又唯以離眾生相為能迴者，則迴向中無隨相也。」 tr. “Therefore the text below says: ‘May these roots of goodness be universally able to benefit all sentient beings.’ It is clearly known that rescuing and guarding is not what is dedicated; it is the ten perfections themselves that are what is dedicated. And if only being free of the mark of sentient beings were what dedicates, then within dedication there would be no following of marks.” 〔T35n1735 0696c01–c04〕
The four divisions of rescuing and guarding in the proper explanation following the text 〔0698a06–a09〕 and the two sections of freedom from marks 〔0698a01–a04〕 have been seen at items I and V.
Whether the 「大迴向經」 tr. “Sūtra of the Great Dedication” is to be taken as it — for the scriptural text 「如大迴向經所說迴向」 tr. “dedicating as the Sūtra of the Great Dedication speaks of dedication” 〔T10n0279 0125c13〕, Chengguan first records Xianshou's account and afterward sets down an opinion of his own:
「大迴向經者，賢首云：『如圓教所說，普賢迴向故。』然藏內有《大迴向經》，此教最初，不應指彼。若結集從簡，於理可然。」 tr. “As for the Sūtra of the Great Dedication: Xianshou says, ‘It is as the perfect teaching speaks of it, because it is the dedication of Samantabhadra.’ Yet within the canon there is a Sūtra of the Great Dedication; this teaching being the very first, it ought not to point to that one. If in the compiling something was taken in abbreviation, that would be reasonable enough.” 〔T35n1735 0699a08–a10〕
The position of the ten dedications — five accounts preserved together — in the general explanation preceding this outline section Chengguan lists the several masters' placements without making them one: one account says that this station of dedication is 「修大乘順解脫分資糧位終」 tr. “the end of the station of the provisions that accord with the portion conducing to liberation, cultivating the Great Vehicle”, citing the Ornament treatise and fascicle nine of the Cheng weishi lun, 「初無數劫福智資糧順解脫分既圓滿已，為入見道住唯識性，復修加行」 tr. “when the provisions of merit and wisdom of the first incalculable kalpa, which accord with the portion conducing to liberation, are already complete, then, in order to enter the path of seeing and to dwell in the nature of consciousness-only, he cultivates the applied practices further”, and fascicle eleven of the Abhidharmasamuccaya 〔T35n1735 0697b15–b21〕; 「有云：此十迴向是加行位」 tr. “some say: these ten dedications are the station of the applied practices”, and of this there are two accounts — one takes 「十解為煖、十行為頂、前九迴向為忍、第十迴向為世第一法」 tr. “the ten understandings as heat, the ten practices as the summit, the first nine dedications as patience, and the tenth dedication as the highest worldly dharma”, recording as well 「《成唯識》云『此四善根亦勝解行攝。』此文為證雖不分明，玄奘三藏意存此釋」 tr. “the Cheng weishi lun says, ‘These four roots of goodness are likewise gathered under the practice of resolute conviction.’ Though this text is not clear as evidence, the meaning of Tripiṭaka Master Xuanzang inclines to this explanation” 〔0697b21–b26〕; the other takes it as 「四加行中世第一攝」 tr. “contained within the highest worldly dharma among the four applied practices”, citing the Mahāyānasaṃgraha as translated by Paramārtha, 「如須陀洹道前有四方便，菩薩亦爾有四方便，謂四十心」 tr. “as before the path of the stream-enterer there are four expedients, so it is with the bodhisattva, who has four expedients, that is, the forty minds” 〔0697b26–b28〕. Two further accounts are recorded: 「有說三賢總為趣聖方便，不分資糧加行遠近。此據終說。有言：一切行位都不可說。此約頓顯真性而說。」 tr. “Some say the three worthy stations taken together are the expedient for heading toward the noble, without dividing provisions and applied practices as near and far. This is stated in terms of the final teaching. Some say that all practices and stations cannot be spoken of at all. This is spoken in terms of the sudden display of the true nature.” 〔0697c03–c05〕 At the last he clarifies for himself the sense of this section of the canon: 「若依當部，一位之中頓攝諸位不礙前後，而位滿處即是因圓。」 tr. “If we follow this section of the canon, within one station the manifold stations are suddenly contained without obstructing before and after, and where the station is full is precisely where the cause is complete.” 〔0697c05–c07〕 And he makes four clauses: 「一唯約相，如前諸教；二唯約自體，如前頓說；三以體從相、四以性融相，此二即當今文。」 tr. “First, solely in terms of marks, as in the teachings above; second, solely in terms of their own substance, as in the sudden account above; third, taking the substance according to the marks; fourth, fusing the marks by the nature — these two are what the present text answers to.” 〔0697c07–c09〕
The outline of the repeated verses:
「二十八偈分二：前八偈半頌所迴善根。前六四等：一慈；二悲；一偈半喜；一偈半捨，如地無心故；一偈結其普遍。後二偈半明六度。後『如是』下十九偈半頌迴向行，分二：前七偈半頌隨相，初一偈半頌利樂迴向、後六頌代苦迴向。餘略不頌。『未曾』下十二偈頌前離相，於中二：前五頌正明離相、後『十方』下七偈頌前成益」 tr. “The twenty-eight verses divide into two: the first eight and a half verses sing the roots of goodness dedicated. The first six are the four immeasurables and the rest: one for kindness; two for compassion; one and a half verses for joy; one and a half verses for equanimity, because it is like the earth, which has no mind; one verse concluding their universality. The latter two and a half clarify the six perfections. Afterward, from ‘thus’ onward, nineteen and a half verses sing the practice of dedication, dividing in two: the first seven and a half sing what follows marks, the first one and a half singing the dedication of benefit and joy and the latter six singing the dedication of undergoing suffering in their place; the rest are omitted and not sung. From ‘never’ onward twelve verses sing the foregoing freedom from marks, and within this there are two: the first five sing the proper clarification of freedom from marks, and afterward, from ‘the ten directions’ onward, seven verses sing the foregoing accomplishing of benefit” 〔T35n1735 0701a03–a10〕
Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka · the deep source of adjudications)
The two divisions of the explanation of the first dedication (the same in sense as Chengguan, differing in wording):
「初迴向釋中二：先舉行體，謂此菩薩所行六度四無量等諸行善根，擬將迴向，其文可知。二『修善根已』下正明迴向，於中二：初迴向眾生及菩提，明救護眾生；後從『菩薩如是迴向亦無著』下迴向實際，明離眾生相。」 tr. “Within the explanation of the first dedication there are two: first he raises the substance of the practice, that is, the roots of goodness of the practices this bodhisattva performs — the six perfections, the four immeasurables, and the rest — which he intends to dedicate; the text of this may be known. Second, from ‘when he has cultivated the roots of goodness’ onward, dedication is properly clarified, and within this there are two: first, dedicating to sentient beings and to awakening, clarifying the rescuing and guarding of sentient beings; afterward, from ‘the bodhisattva dedicating in this way is likewise without attachment’ onward, dedicating to the true limit, clarifying the freedom from the mark of sentient beings.” 〔T35n1733 0244b10–b14〕
The four divisions and the ten clauses of the former section:
「前中四：初明為眾生利益安樂而作迴向，於中三，初總標、二『以此所修』下別辨、三『佛子』下結。別中二：先以善根濟三惡道名救、二『復作是念』下拔苦置善名護。又初令離苦名安樂、後令修善名利益。於中十句：一拔現苦、二令除煩惱障、三離業障是故無怖」 tr. “Within the former there are four: first, clarifying that he makes the dedication for the benefit and the peace and joy of sentient beings, and within this there are three: first the general indication; second, from ‘by what is thus cultivated’ onward, the particular distinguishing; third, from ‘Son of the Buddha’ onward, the conclusion. Within the particular there are two: first, by roots of goodness relieving the three evil destinies, which is called rescuing; second, from ‘he again gives rise to this thought’ onward, drawing out suffering and setting them in the good, which is called guarding. Again, the first causes them to leave suffering and is called peace and joy; the latter causes them to cultivate the good and is called benefit. Within this there are ten clauses: first, drawing out present suffering; second, causing the removal of the obstruction of the afflictions; third, leaving behind the obstruction of karma and therefore being without fear” 〔T35n1733 0244b14–b20〕
The explanation of the chapter title:
「釋名者，德成無壞，喻號金剛。獨出世間，舉幢以表。此中即以金剛為幢。菩薩是人，有彼德者，有財釋也。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. “As for the explanation of the name: because the virtue is accomplished and indestructible, it is likened and named vajra. Because he stands out alone from the world, a banner is raised to display it. Here vajra itself is taken as the banner. The bodhisattva is the person; his having those virtues makes it a possessive compound. Dedicating his own roots of goodness and directing them to the three places — this is a dharma of the virtue of practice, that is, the dedication of the Vajra Banner, which as a dependent-lord compound also runs through the possessive.” 〔T35n1733 0241c24–c27〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of symbolic exposition)
The long outline of ten passages — Tongxuan does not use the twofold division of following marks and freedom from marks, but outlines at length straightforwardly by the count of lines:
「此十箇迴向中，長科有一百八十段經文。一科其當段經意者，於此救護一切眾生離眾生相迴向段中，長科為十段。」 tr. “Within these ten dedications, the long outline has one hundred and eighty passages of scriptural text. Outlining the sense of the scripture of the present passage: within this passage of the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings, the long outline makes ten passages.” 〔T36n1739 0858a29–b04〕
The items of the ten passages and their line-counts: first, 「明修六波羅蜜、四無量心成就初迴向分」 tr. “the part clarifying the cultivation of the six pāramitās and the four immeasurable minds, accomplishing the first dedication” (five lines of scripture) · second, 「明起大願念度眾生分」 tr. “the part clarifying the raising of the great vow and the thought of delivering sentient beings” (fourteen and a half lines) · third, 「明親疎善惡平等分」 tr. “the part clarifying the equality of the near and the distant, the good and the evil” (thirty-three and a half lines) · fourth, 「明以諸佛法而為勝緣，深植自善根，願與眾生分」 tr. “the part clarifying that with the dharma of the buddhas as the surpassing condition he deeply plants his own roots of goodness and vows to share them with sentient beings” (twenty lines) · fifth, 「明菩薩入於惡道，代諸眾生受苦，令諸眾生得樂分」 tr. “the part clarifying that the bodhisattva enters the evil destinies and undergoes suffering in place of the manifold sentient beings, causing the manifold sentient beings to gain happiness” (thirty-eight lines) · sixth, 「明菩薩以自善根令諸眾生得十種究竟樂分」 tr. “the part clarifying that the bodhisattva by his own roots of goodness causes the manifold sentient beings to gain ten kinds of ultimate happiness” (seven lines) · seventh, 「明菩薩隨宜救護眾生，得出生死，供養諸佛、親近善友分」 tr. “the part clarifying that the bodhisattva rescues and guards sentient beings as is fitting, so that they get out of birth-and-death, make offerings to the buddhas, and draw near to good friends” (five lines) · eighth, 「明菩薩大願，眾生雖多不假多聖，唯我一人獨能度盡分」 tr. “the part clarifying the bodhisattva's great vow: that though sentient beings are many it does not depend on many sages, and that I alone am able to deliver them all” (eleven and a half lines) · ninth, 「明菩薩如日普照，不求恩報、不著眾生法迴向分」 tr. “the part clarifying that the bodhisattva universally illumines like the sun, seeking no return of kindness and dedicating without clinging to the dharma of sentient beings” (thirty-one lines) · tenth, 「明金剛幢菩薩觀眾說頌分」 tr. “the part clarifying that the bodhisattva Vajra Banner observes the assembly and speaks the verses” (six and a half lines) 〔T36n1739 0858b04–b26〕
The two senses of the explanation of the name:
「二明本位之名者，又以大智法身以為離體，十波羅蜜、四無量心以為處生死救護眾生所緣，是故名救護眾生離眾生相迴向。心以智體無依所救護者無住、眾生無相，正為救護而無作者故，故眾生自真無出沒故，名救護眾生離眾生相迴向。」 tr. “Second, clarifying the name of this station: again, the dharma-body of great wisdom is taken as the substance of what is left behind, and the ten pāramitās and the four immeasurable minds are taken as the object in rescuing and guarding sentient beings within birth-and-death; therefore it is named the dedication of rescuing and guarding sentient beings while free of the mark of sentient beings. Since the mind, by the substance of wisdom, depends on nothing, those rescued and guarded do not dwell and sentient beings are without marks; it is precisely rescuing and guarding and yet there is no doer, and therefore, because sentient beings are of themselves the real and have no coming forth or sinking away, it is named the dedication of rescuing and guarding sentient beings while free of the mark of sentient beings.” 〔T36n1739 0858c20–c25〕
And within the gate of sequence according to station he adjudicates the substance of the practice of this station: 「即以慈悲喜捨為救護，以六波羅蜜出世間法為離眾生相故，為六度行門是出世行故。」 tr. “that is, kindness, compassion, joy, and equanimity are taken as the rescuing and guarding, and the six pāramitās, the world-transcending dharma, as the freedom from the mark of sentient beings, because the practice-gate of the six perfections is world-transcending practice” 〔T36n1739 0858c11–c13〕.
The five conditions that accomplish the first dedication:
「成此初迴向法門，具足五緣：一具自了法身本自清淨解脫緣、二得大智慧解脫緣、三具大願力奉事諸佛利眾生緣、四十波羅蜜具足勝行緣、五慈悲喜捨不捨一切眾生緣，具此五法方能成就此初迴向。」 tr. “To accomplish this dharma-gate of the first dedication, five conditions are complete: first, the condition of being furnished with the dharma-body understood for oneself, which is of itself originally pure liberation; second, the condition of the liberation of gaining great wisdom; third, the condition of being furnished with the power of great vows, serving the buddhas and benefiting sentient beings; fourth, the condition of the surpassing practice of the ten pāramitās complete; fifth, the condition of kindness, compassion, joy, and equanimity, not forsaking any sentient being. Being furnished with these five dharmas, one is then able to accomplish this first dedication.” 〔T36n1739 0858c25–0859a01〕
The explanation of the sequence in which the six perfections give rise to one another — Tongxuan sets a question to each perfection: 「云何修忍波羅蜜？施戒已成，當修忍力時，為施體能捨故與戒體淨因，忍體須加行修學，為忍防他凌辱，非由己自捨故，故須加行學忍。云何起精進波羅蜜？以忍體是自息其忿恨，非是忻修利物之行故，須起利物之行，是此位精進義。」 tr. “How is the pāramitā of patience cultivated? Giving and the precepts being already accomplished, when the power of patience is to be cultivated: because the substance of giving is able to relinquish, it gives the pure cause of the substance of the precepts; but the substance of patience requires the additional effort of study, for patience guards against the insults of others and is not a matter of one's own relinquishing, and therefore additional effort must be made to study patience. How is the pāramitā of vigor raised? Because the substance of patience is the stilling of one's own resentment and is not a practice of gladly cultivating the benefit of things, a practice of benefiting things must be raised — and this is the sense of vigor at this station.” 〔T36n1739 0859a02–a08〕
The stations are not before and after: 「是故如是安立次第，總在十住初發心位一時總具。只為紙素竹帛名言次第遂生分段，非是法有前後義故。」 tr. “Therefore the sequence thus set up is in all cases wholly complete at one time in the station of the first arousing of the mind among the ten abodes. It is only for the sake of paper, silk, bamboo, and cloth that the sequence of names and words gives rise to divisions and sections; it is not that in the dharma there is any sense of before and after.” 〔T36n1739 0858c14–c16〕
Lord and companions, and the display of symbolic meaning: 「此之一段，以檀波羅蜜為主、九波羅蜜為伴，以善財鬻香長者號青蓮華表行行之人」 tr. “In this one passage the dāna-pāramitā is the lord and the nine pāramitās are its companions, and the perfume-selling elder named Blue Lotus, whom Sudhana visits, displays the person who practices the practices” 〔T36n1739 0859a23–a25〕
The Pusa yingluo benye jing T24n1485 (the explanation of the name cited by Chengguan)
Chengguan cites it at the place where the name is restated: 「又《本業》云『常以無相心中，常行六道而入果報，不受而受諸受，迴易轉化，故名救護』等。」 tr. “Moreover the Benye says: ‘Ever within a mind free of marks he constantly practices the six destinies and enters into fruit and recompense; not receiving, he yet receives the manifold feelings, turning and transforming, and therefore it is named rescuing and guarding’ and the rest.” 〔T35n1735 0697c23–c25〕 The original text of that scripture reads: 「佛子！常以無相心中常行六道而入果報，不受而受諸受，迴易轉化故，名救護一切眾生離眾生相迴向。」 tr. “Son of the Buddha! Ever within a mind free of marks he constantly practices the six destinies and enters into fruit and recompense; not receiving, he yet receives the manifold feelings, turning and transforming — therefore it is named the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings.” 〔T24n1485 1017c02–c05〕
Recorded Without Adjudication
As to where the section free of marks begins, the three masters differ: Chengguan, in terms of the eighty-fascicle text, adjudicates that it begins from 「我應如日」 tr. “I should be like the sun” onward 〔T35n1735 0698a02〕; Fazang, in terms of the sixty-fascicle text, adjudicates that it begins from 「菩薩如是迴向亦無著」 tr. “the bodhisattva dedicating in this way is likewise without attachment” onward 〔T35n1733 0244b13–b14〕; Li Tongxuan sets up no names of following marks and freedom from marks, but gathers it under his ninth passage in general, 「明菩薩如日普照，不求恩報、不著眾生法迴向分」 tr. “the part clarifying that the bodhisattva universally illumines like the sun, seeking no return of kindness and dedicating without clinging to the dharma of sentient beings” 〔T36n1739 0858b24〕. As to the adjudication of the roots of goodness dedicated, Chengguan records that the ancient sense has two accounts (compassion and wisdom as the substance · the roots of goodness as the substance) and preserves both 〔T35n1735 0697c26–0698a01〕; Fazang says straightforwardly 「先舉行體，謂此菩薩所行六度四無量等諸行善根」 tr. “first he raises the substance of the practice, that is, the roots of goodness of the practices this bodhisattva performs — the six perfections, the four immeasurables, and the rest” 〔T35n1733 0244b10–b11〕; and Li Tongxuan takes 「大智法身以為離體」 tr. “the dharma-body of great wisdom as the substance of what is left behind” 〔T36n1739 0858c20〕. As to the method of dividing the passage, Chengguan's four divisions (benefit and joy · vexation · undergoing suffering in their place · drawing out from afar), Fazang's four divisions (benefit, joy, and peace · the equality of enemy and kin, and the rest), and Li Tongxuan's ten passages differ in coarseness and fineness. As to the position of the ten dedications, what Chengguan records includes the station of the provisions · the station of the applied practices (two accounts) · the three worthy stations taken together as the expedient for heading toward the noble · and that all practices and stations cannot be spoken of; and he clarifies for himself the sense of the perfect teaching of this section of the canon without striking down the other masters 〔T35n1735 0697b14–0697c09〕. As to the explanation of the name of dedication, the Benye sets up its gloss with 「迴易轉化」 tr. “turning and transforming” 〔T35n1735 0697c24〕; Chengguan glosses the two graphs of rescuing and guarding severally with 「將墜者護、已墜者救」 tr. “those about to fall are guarded, those already fallen are rescued”; and Tongxuan sets up the sense of there being no doer with ‘the substance of wisdom depends on nothing · what is rescued and guarded does not dwell · sentient beings are without marks’. These divergent interpretations are all settled accounts of the ancient worthies; they are recorded, and no adjudication is made as to which is higher.
VII. Cross-Reading and Lineage
The lineage of this section rests solely upon the texts that Chengguan himself draws in within this outline section of the Shu; in the treatises of the Huayan school (the Wujiao zhang T45n1866 · the Shixuan men T45n1868 · the Kongmu zhang T45n1870 · the Zhigui T45n1871) the full name 「救護一切眾生離眾生相迴向」 tr. “the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings” has zero hits, and this is recorded as wanting, as the fact is.
- The substance, marks, and function of the Qixin lun — what the first sense of the three places of dedication depends upon: 「一依三法者，謂真性觀照及與資成，即《起信論》體相用也，實際依體、菩提依相、眾生依用。」 tr. “First, depending on three dharmas: that is, the true nature, contemplative illumination, and what assists in completing — namely the substance, marks, and function of the Qixin lun; the true limit depends on the substance, awakening on the marks, sentient beings on the function.” 〔T35n1735 0697a02–a04〕
- The Yogācārabhūmi, fascicle forty-nine — what the first of the seven senses of undergoing suffering in their place depends upon; Chengguan restates its question and answer and glosses it himself, saying 「約此但有悲願意樂，身不能代，由悲決定自獲勝益」 tr. “in this sense there is only the intent of the compassionate vow, and the body cannot substitute; by the decisiveness of compassion he himself obtains the surpassing benefit” 〔T35n1735 0699b03–b04〕.
- The Liang Mahāyānasaṃgraha, fascicle eleven · King Sudarśana of the immortals in the Nirvāṇa — what the fourth sense of undergoing suffering in their place depends upon: 「此依梁《攝論》第十一說，《涅槃》仙預國王亦同此義，非唯意樂而已。」 tr. “This follows the account in fascicle eleven of the Liang Mahāyānasaṃgraha, and the Nirvāṇa's King Sudarśana of the immortals accords with this sense too — it is not merely intent.” 〔T35n1735 0699b10–b12〕
- The Cheng weishi lun, fascicle nine · the Abhidharmasamuccaya, fascicle eleven · the Ornament treatise · the Mahāyānasaṃgraha as translated by Paramārtha — what the several accounts of the position of the ten dedications depend upon 〔T35n1735 0697b17–b28〕; Chengguan records them to display that the accounts differ, not in order to settle the matter.
- The Sūtra Spoken by Vimalakīrti — cited in two places: as testimony for the three places assisting one another, 「若自有縛，能解彼縛無有是處」 tr. “if one is oneself bound, that one should be able to loose another's bonds is impossible” 〔T35n1735 0697b06–b07〕; and in aid of the neither-identical-nor-apart, 「布施性即是迴向一切智性」 tr. “the nature of giving is itself the nature of dedicating to omniscience” 〔0700c18–c19〕.
- The Sūtra of the Ten Grounds — testimony for the three places assisting one another: 「欲度眾生，不離無障礙解脫智。」 tr. “Wishing to deliver sentient beings, one is not apart from the unobstructed wisdom of liberation.” 〔T35n1735 0697b07–b08〕
- The Larger Prajñā, fascicle seventeen · the chapter “Rejoicing and Dedicating” of the second assembly of the Great Prajñā — testimony for leaving behind the perception that grasps (the three inversions) 〔T35n1735 0700b07–b18〕; Chengguan also records the Great Vehicle account that explains the three inversions in terms of the seventh consciousness, ending 「諸宗異說，恐厭繁文」 tr. “the divergent accounts of the several schools — I fear a wearisome multiplying of the text” 〔0700b27–b28〕.
- The five happinesses of the Jiejie jing — a cross-reading for the passage of the ten happinesses: 「依《解節經》說有五樂：一出家樂，脫家難故；二遠離樂，以斷欲得初禪故；三寂靜樂，二禪為首，覺觀息故；四菩提樂，於法如實覺故；五涅槃樂，息化入無餘故。彼通人天，今唯究竟，會釋可知。」 tr. “According to the Jiejie jing there are five happinesses: first, the happiness of leaving home, because one escapes the difficulties of the household; second, the happiness of seclusion, because by cutting off desire one attains the first dhyāna; third, the happiness of stillness, with the second dhyāna at its head, because applied and sustained thought cease; fourth, the happiness of awakening, because one awakens to dharmas as they really are; fifth, the happiness of nirvāṇa, because transforming ceases and one enters the remainderless. Those run through gods and humans; here it is solely the ultimate, and the gathering explanation may be known.” 〔T35n1735 0699c13–c17〕
- Cross-reading within this scripture — in the chapter “The Appearing of the Tathāgata”, 「無信無解、毀戒毀見」 tr. “those without faith and without understanding, who ruin the precepts and ruin their views” and the rest are all named born blind 〔T35n1735 0698b11–b12〕; the chapter “Awakening by Light”, 「若於一切智，發生迴向心，見心無有生，當獲大名稱」 tr. “if toward omniscience one gives rise to a mind of dedication, and sees that the mind has no arising, one will obtain a great name” 〔0700b13–b14〕; the ten kinds of happiness of the third dedication and the ten kinds of measureless dwelling of the chapter “The Inconceivable Dharmas of the Buddha” 〔0698c11–c13〕; the first seven of the ten treasuries, which are the seven riches of this section 〔0698c09〕.
- The chapter-level clause of lineage — at the place where he explains the name of the chapter Chengguan records the carrying on of dedicating the cause and directing it to the fruit: 「四迴因向果。此復二種：一向自果。下文云『修諸善根，迴向阿耨菩提故。』《深密》、《瑜伽》梁《攝論》等大同此說。」 tr. “Fourth, dedicating the cause and directing it to the fruit. This again is of two kinds: first, directing to one's own fruit. The text below says: ‘cultivating the manifold roots of goodness, because he dedicates them to unsurpassed awakening.’ The Saṃdhinirmocana, the Yogācārabhūmi, the Liang Mahāyānasaṃgraha, and the rest are much the same as this account.” 〔T35n1735 0694c21–c23〕 Chengguan's own sentence stops at 「大同此說」 tr. “much the same as this account” and does not unfold the texts of the three treatises; that is followed here. The clause 「迴向阿耨菩提」 tr. “dedicating to unsurpassed awakening” corresponds, in this section, to the scriptural text 「迴向阿耨多羅三藐三菩提」 tr. “dedicating to unsurpassed perfect awakening” 〔T10n0279 0125a27〕.
- The Pusa yingluo benye jing — the list of the names of the ten dedication-minds and the explanation of the first dedication: see item VI.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): the first, the dedication of rescuing and guarding all sentient beings while free of the mark of sentient beings, begins 〔T10n0279 0124c11〕 and ends before 〔0127b11〕 (fascicle twenty-three). The question-clause 0124c11 · the six perfections and the four immeasurables 0124c11–15 · the vow that the roots of goodness benefit 0124c15–16 · the ten clauses of being a house and the rest 0124c16–28 · the conclusion of benefiting equally 0124c28–0125a01 · guarding those neither kin nor friend 0125a02–07 · the simile of the great sea 0125a07–11 · the simile of the sun god-son 0125a11–15 · not because sentient beings are vicious 0125a19–25 · the simile of not appearing for one matter only 0125a25–b01 · the conclusion of universal purifying and universal faith 0125b03–06 · the dharma of the buddhas as the object 0125b07–09 · the ten minds 0125b09–13 · the vow that merit be complete 0125b13–17 · the vow of serving and making offerings 0125b17–27 · seeing the manifold sentient beings making evil 0125b27–29 · the vow of undergoing suffering in their place 0125c01–02 · bound by the net of craving 0125c05–10 · the body as the pledge 0125c16–18 · not seeking the path for his own body 0125c20–22 · of the pleasures of the world there is not one that is not suffering 0125c22–23 · the ten happinesses 0126a09–11 · the taming master and the ship-master 0126a12–16 · the ‘that is to say’ passage of rescuing and guarding as is fitting 0126a17–20 · the simile of one sun universally illumining 0126a22–26 · the passage of the ten ‘for the sake of’ 0126a29–b04 · I should be like the sun 0126b04–07 · the definition of dedication 0126b08–10 · the twenty-one clauses free of marks 0126b10–24 · understanding that all dharmas are nothing 0126b24–25 · the neither-identical-nor-apart and the light and shadow 0126b25–29 · being free of I and mine 0126b29–c01 · liberating without rest 0126c01–03 · being free of every fault and praised by the buddhas 0126c04–05 · the concluding of the name 0126c05–06 · the ceremony introducing the verses 0126c07–12 · the twenty-eight repeated verses 0126c13–0127b10.
- Buddhabhadra T278 (the principal Jin-translation witness for collation): “The Bodhisattva Vajra Banner's Dedications, chapter twenty-one”; the list of the ten names 0488b25–c02 · the passage explaining the first dedication begins 0488c04 · the six perfections and the four immeasurables 0488c05–c09 · the ten clauses of being a house and the rest 0488c12–c22 · the equality of enemy and kin 0488c24 onward · the simile of the great sea 0488c29 · the simile of the sun god-son 0489a03 onward · not for one sentient being 0489a18 onward · the nine minds 0489b02–b04 · the passage of vows for sentient beings 0489b05 onward · undergoing suffering in their place 0489b20 onward · the Sūtra of the Great Dedication 0489c07–c09 · the ten happinesses 0490a04–a07 · the taming master and the minister in charge of the treasury 0490a07–a11 · the simile of one sun rising 0490a16 onward · the passage of dedicating without grasping marks 0490b07–b19 · Sarvajñā is not itself karma 0490b20–b24 · the concluding of the name 0490b29–0490c01 · the ceremony introducing the verses 0490c02–c07 · the verses 0490c08–0491b05 · ending before the question-clause of the second, the indestructible dedication 0491b06.
- Chengguan, Shu T35n1735: the general explanation of the chapter (the reason for its coming · the explanation of the name · its tenet and aim · the ten parts of the text) 0694c06–0695a16 (the lineage clause of dedicating the cause and directing it to the fruit 0694c21–c23) · this outline section begins 0696b26 · the explanation of the name 0696b26–c05 · the general explanation of the several names of the ten dedications 0696c05–c14 · displaying the marks of the meaning 0696c14–c20 · the three places generally discussed 0696c20–c22 · the ten senses of the three places 0696c28–0697a22 · the three matters assisting one another 0697b01–b13 · the substance and nature 0697b13–b15 · the five accounts of the position 0697b14–0697c09 · the differences of the dharma of practice 0697c13–c16 · the outline of the part of the speaking 0697c17–c21 · the lack of the fruit of the station 0697c21–c22 · the citation of the Benye 0697c23–c25 · the two divisions of the broad explanation 0697c25–0698a01 · the two divisions of following marks and freedom from marks 0698a01–a06 · the four divisions of rescuing and guarding 0698a06–a09 · the explanation of the ten clauses of rescuing and guarding by benefit and joy 0698a10–a22 · rescuing and guarding under vexation 0698a22–b24 (the two similes 0698a25–a29 · the matching of the ten virtues 0698b02–b09 · the several matching of the evil conditions 0698b09–b19 · the question with its explanation 0698b19–b24) · the marks of dedication 0698b24–c13 · rescuing and guarding by undergoing suffering in their place 0698c13–0699c21 (the seven senses of undergoing suffering in their place 0699a19–b22 · the three senses answering the difficulty 0699b22–b28 · the outline of the ten happinesses 0699c06–c17) · rescuing and guarding by drawing them out from afar 0699c21–c28 · the dedication free of marks 0699c28–0700c27 (the twenty-one clauses divided into four 0700a16–a19 · the gloss on the three inversions 0700b03–b06 · the citation of the Larger Prajñā 0700b07–b13 · the double conclusion 0700c04–c08 · the simile of light and shadow 0700c22–c25) · the general conclusion of the accomplishing of benefit and the concluding of the name 0700c27–c29 · the outline of the repeated verses 0700c29–0701a10 · ending before the second, the indestructible dedication 0701a10. The Chao T36n1736: the passage on the first, rescuing and guarding 0366b23–0367a24.
- Fazang, Tanxuan ji T35n1733: the explanation of the chapter title 0241c23–0242a06 · the explanation of the first dedication begins 0244b10 · the twofold outline 0244b10–b14 · the four divisions and the ten clauses 0244b15–b20 · the gloss on the nine minds 0245a02–a04 · ending before the second, the indestructible 0248a07.
- Li Tongxuan, Lun T36n1739: this dedication section begins 0858a27 · the long outline of ten passages 0858b02–b26 · the two senses of the explanation following the text 0858b27–0859a01 (the sequence according to station 0858b29–c19 · the name of this station 0858c20–c25 · the five conditions 0858c25–0859a01) · the explanation of the six perfections giving rise to one another 0859a01–a13 · the outline of the verses and the lord, companions, and symbolic display 0859a20–a28.
- The Pusa yingluo benye jing T24n1485: the list of the names of the ten dedication-minds 1014a09–a14 · the passage explaining the first dedication 1017b28–c05.
- The Souxuan ji T35n1732: this section is not a passage where the six marks are involved (the sense of the six marks is seen in the chapter The Ten Grounds, the sixth, the Ground of Direct Presence); by the style of this edition it is not forced into a listing for every unit, and this is not a case of 〔not found〕.
- Variant readings: within the range of T279 covered by this unit, 〔0124c11〕–〔0127b10〕, the Taishō base text carries 1 collation note, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0125a19〕誤【大】｜設【聖】.
- A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0126a21〕已【CB】｜己【大】／已【聖】.
- Supplementary note on variant readings: the interlinear notes (phonetic glosses) have been stripped from the source layer and recorded. In the base text's 「以善方便𢔌知實義」 tr. “by skillful means causing them to know the true meaning”, the graph 「𢔌」 tr. “causing” is a CBETA-made graph, faithfully kept and not normalized.
- A note on the passage boundary: the line after the closing boundary 〔T10n0279 0127b11〕 is the fascicle title 「大方廣佛華嚴經卷第二十三」 tr. “the Avataṃsaka Sūtra, fascicle twenty-three”, which is not content of this section and is not taken within the boundary. The graph count of this section is 4352 · lines of verse 56 (= twenty-eight verses, two lines to a verse), which agrees with Li Tongxuan's reckoning of 「五十六行頌」 tr. “fifty-six lines of verse” 〔T36n1739 0859a20–a21〕.