華嚴經 品二十五 十迴向品 · 第三等一切佛迴向Avataṃsaka Sūtra · The Ten Dedications · The Third, the Dedication Equal to All Buddhas
菩薩怎麼可能「等一切佛」？
等的不是佛的果，是佛的作法。經說「隨順修學去、來、現在諸佛世尊迴向之道」——三世諸佛怎麼安置自己的善根，他就怎麼安置。
所以這一向從最高處說起，卻落在最低處：一邊願佛的樂「轉更增勝」，一邊「乃至施與畜生之食一摶、一粒」也發願。物有大小，願沒有大小。
也所以它不怕在家。「在家宅中與妻子俱，未曾暫捨菩提之心」——穿衣、吃飯、洗漱、睡醒，經文一件件數過去，然後說「心常迴向薩婆若道」。迴向不是課誦末後那三分鐘。
而做到最後，連迴向也放下：「雖為群生故迴向，而於迴向無所著。」
且學此向。
How could a bodhisattva ever be “equal to all buddhas”?
What is equalled is not the buddhas' fruit but the buddhas' way of doing it. The sutra says he “follows and studies the path of dedication of the world-honored buddhas of the past, of the future, and of the present” — however the buddhas of the three times dispose of their own roots of goodness, just so does he dispose of his.
And so this dedication sets out from the highest place and yet comes to rest in the lowest: on one side he vows that the joy of the buddhas may “turn and increase yet further,” and on the other he makes a vow even when he “gives to an animal so much as a single ball or a single grain of food.” Things have a great and a small; vows have no great and small.
And so too it is not afraid of the household. “He dwells in the house together with wife and child, and yet has never for a moment cast away the mind of awakening” — dressing, eating, washing, sleeping and waking: the sutra counts them off one item at a time, and then says that “his mind constantly dedicates and directs them to the path of Sarvajñā.” Dedication is not the last three minutes of the liturgy.
And when it is carried through to the end, even the dedication is set down: “Though it is for the sake of the flock of beings that he dedicates, yet in the dedication there is nothing to which he clings.”
Take up, then, the study of this dedication.
〔T10 0129〕
「佛子！云何為菩薩摩訶薩等一切佛迴向？
「佛子！此菩薩摩訶薩隨順修學去、來、現在諸佛世尊迴向之道。如是修學迴向道時，見一切色乃至觸法若美、若惡，不生愛憎，心得自在；無諸過失，廣大清淨；歡喜悅樂，離諸憂惱；心意柔軟，諸根清涼。佛子！菩薩摩訶薩獲得如是安樂之時，復更發心迴向諸佛，作如是念：『願以我今所種善根，令諸佛樂轉更增勝，所謂：不可思議佛所住樂、無有等比佛三昧樂、不可限量大慈悲樂、一切諸佛解脫之樂、無有邊際大神通樂、最極尊重大自在樂、廣大究竟無量力樂、離諸知覺寂靜之樂、住無礙住恒正定樂、行無二行不變異樂。』
「佛子！菩薩摩訶薩以諸善根迴向佛已，復以此善根迴向菩薩，所謂：『願未滿者令得圓滿，心未淨者令得清淨，諸波羅蜜未滿足者令得滿足。安住金剛菩提之心，於一切智得不退轉，不捨大精進，守護菩提門一切善根；能令眾生捨離我慢，發菩提心，所願成滿；安住一切菩薩所住，獲得菩薩明利諸根，修習善根，證薩婆若。』
「佛子！菩薩摩訶薩以諸善根如是迴向菩薩已，復以迴向一切眾生：『願一切眾生所有善根，乃至極少一彈指頃，見佛聞法，恭敬聖僧。彼諸善根皆離障礙，念佛圓滿，念法方便，念僧尊重，不離見佛，心得清淨，獲諸佛法，集無量德，淨諸神通，捨法疑念，依教而住。』如為眾生如是迴向，為聲聞、辟支佛迴向亦復如是。『又願一切眾生永離地獄、餓鬼、畜生、閻羅王等一切惡處，增長無上菩提之心，專意勤求一切種智，永不毀謗諸佛正法，得佛安樂，身心清淨，證一切智。』
「佛子！菩薩摩訶薩所有善根，皆以大願，發起、正發起，積集、正積集，增長、正增長，悉令廣大具足充滿。
「佛子！菩薩摩訶薩在家宅中與妻子俱，未曾暫捨菩提之心，正念思惟薩婆若境，自度度彼，令得究竟；以善方便化己眷屬，令入菩薩智，令成熟解脫；雖與同止，心無所著，以本大悲處於居家，以慈心故隨順妻子，於菩薩清淨道無所障礙。菩薩摩訶薩雖在居家作諸事業，未曾暫捨一切智心。所謂：若著衣裳、若噉滋味、若服湯藥、澡漱塗摩、迴旋顧視、行住坐臥、身語意業、若睡若寤。如是一切諸有所作，心常迴向薩婆若道，繫念思惟，無時捨離。為欲饒益一切眾生，安住菩提無量大願，攝取無數廣大善根；勤修諸善，普救一切，永離一切憍慢放逸，決定趣於一切智地，終不發意向於餘道；常觀一切諸佛菩提，永捨一切諸雜染法，修行一切菩薩所學，於一切智道無所障礙；住於智地愛樂誦習，以無量智集諸善根，心不戀樂一切世間，亦不染著所行之行，專心受持諸佛教法。菩薩如是處在居家，普攝善根，令其增長，迴向諸佛無上菩提。
〔T10 0130〕
「佛子！菩薩爾時，乃至施與畜生之食一摶、一粒，咸作是願：『當令此等捨畜生道，利益安樂，究竟解脫，永度苦海，永滅苦受，永除苦蘊，永斷苦覺、苦聚、苦行、苦因、苦本及諸苦處；願彼眾生皆得捨離。』菩薩如是專心繫念一切眾生，以彼善根而為上首，為其迴向一切種智。菩薩初發菩提之心普攝眾生，修諸善根悉以迴向，欲令永離生死曠野，得諸如來無礙快樂，出煩惱海，修佛法道；慈心遍滿，悲力廣大，普使一切得清淨樂；守護善根，親近佛法；出魔境界，入佛境界；斷世間種，植如來種，住於三世平等法中。菩薩摩訶薩如是所有已集、當集、現集善根，悉以迴向。復作是念：『如過去諸佛菩薩所行，恭敬供養一切諸佛，度諸眾生令永出離，勤加修習一切善根，悉以迴向而無所著。所謂：不依色，不著受，無倒想，不作行，不取識，捨離六處；不住世法，樂出世間；知一切法皆如虛空，無所從來，不生不滅，無有真實，無所染著；遠離一切諸分別見，不動不轉，不失不壞；住於實際，無相離相，唯是一相；如是深入一切法性，常樂習行普門善根，悉見一切諸佛眾會。如彼過去一切如來善根迴向，我亦如是而為迴向；解如是法，證如是法，依如是法，發心修習，不違法相；知所修行，如幻如影，如水中月，如鏡中像，因緣和合之所顯現，乃至如來究竟之地。』
「佛子！菩薩摩訶薩復作是念：『如過去諸佛修菩薩行時，以諸善根如是迴向；未來、現在，悉亦如是。我今亦應如彼諸佛，如是發心，以諸善根而為迴向：第一迴向、勝迴向、最勝迴向、上迴向、無上迴向、無等迴向、無等等迴向、無比迴向、無對迴向、尊迴向、妙迴向、平等迴向、正直迴向、大功德迴向、廣大迴向、善迴向、清淨迴向、離惡迴向、不隨惡迴向。』菩薩如是以諸善根正迴向已，成就清淨身、語、意業，住菩薩住，無諸過失；修習善業，離身、語惡，心無瑕穢；修一切智，住廣大心，知一切法無有所作；住出世法，世法不染；分別了知無量諸業，成就迴向善巧方便，永拔一切取著根本。
「佛子！是為菩薩摩訶薩第三等一切佛迴向。菩薩摩訶薩住此迴向，深入一切諸如來業，趣向如來勝妙功德；入深清淨智慧境界，不離一切諸菩薩業，善能分別巧妙方便；入深法界，善知菩薩修行次第；入佛種性，以巧方便分別了知無量無邊一切諸法；雖復現身於世中生，而於世法心無所著。」
爾時，金剛幢菩薩承佛神力，普觀十方，即說頌言：
「彼諸菩薩摩訶薩，修過去佛迴向法，
亦學未來現在世，一切導師之所行。
於諸境界得安樂，諸佛如來所稱讚，
廣大光明清淨眼，悉以迴向大聰哲。
菩薩身根種種樂，眼耳鼻舌亦復然，
如是無量上妙樂，悉以迴向諸最勝。
一切世間眾善法，及諸如來所成就，
於彼悉攝無有餘，盡以隨喜益眾生。
世間隨喜無量種，今此迴向為眾生，
人中師子所有樂，願使群萌悉圓滿。
一切國土諸如來，凡所知見種種樂，
願令眾生皆悉得，而為照世大明燈。
菩薩所得勝妙樂，悉以迴向諸群生，
雖為群生故迴向，而於迴向無所著。
菩薩修行此迴向，興起無量大悲心，
如佛所修迴向德，願我修行悉成滿。
如諸最勝所成就，一切智乘微妙樂，
及我在世之所行，諸菩薩行無量樂，
示入眾趣安隱樂，恒守諸根寂靜樂，
悉以迴向諸群生，普使修成無上智。
非身語意即是業，亦不離此而別有，
但以方便滅癡冥，如是修成無上智。
菩薩所修諸行業，積集無量勝功德，
隨順如來生佛家，寂然不亂正迴向。
十方一切諸世界，所有眾生咸攝受，
悉以善根迴向彼，願令具足安隱樂。
不為自身求利益，欲令一切悉安樂，
未曾暫起戲論心，但觀諸法空無我。
十方無量諸最勝，所見一切真佛子，
悉以善根迴向彼，願使速成無上覺。
一切世間含識類，等心攝取無有餘，
以我所行諸善業，令彼眾生速成佛。
無量無邊諸大願，無上導師所演說，
願諸佛子皆清淨，隨其心樂悉成滿。
普觀十方諸世界，悉以功德施於彼，
願令皆具妙莊嚴，菩薩如是學迴向。
心不稱量諸二法，但恒了達法無二，
諸法若二若不二，於中畢竟無所著。
十方一切諸世間，悉是眾生想分別，
於想非想無所得，如是了達於諸想。
彼諸菩薩身淨已，則意清淨無瑕穢，
語業已淨無諸過，當知意淨無所著。
一心正念過去佛，亦憶未來諸導師，
及以現在天人尊，悉學於其所說法。
三世一切諸如來，智慧明達心無礙，
為欲利益眾生故，迴向菩提集眾業。
彼第一慧廣大慧，不虛妄慧無倒慧，
平等實慧清淨慧，最勝慧者如是說。
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.
徵起：什麼叫等一切佛迴向
金剛幢菩薩對大眾說：
「佛子！什麼叫作菩薩摩訶薩的等一切佛迴向呢？
所迴之善根：六境現前而不生愛憎
「佛子！這位菩薩摩訶薩隨順學習過去、未來、現在諸佛世尊迴向的道路。這樣學習迴向之道的時候，見到一切色乃至觸法，不論美的、惡的，都不生起愛與憎，心得自在；沒有種種過失，廣大清淨；歡喜悅樂，遠離種種憂惱；心意柔軟，諸根清涼。
迴向諸佛：願佛的樂轉更增勝（十種樂）
「佛子！菩薩摩訶薩獲得這樣的安樂之時，又更發心迴向諸佛，這樣想：『願以我如今所種的善根，使諸佛的樂轉更增勝，就是說：不可思議的佛所住之樂、無有等比的佛三昧之樂、不可限量的大慈悲之樂、一切諸佛解脫之樂、無有邊際的大神通之樂、最極尊重的大自在之樂、廣大究竟的無量力之樂、離諸知覺的寂靜之樂、住無礙住的恆正定之樂、行無二行的不變異之樂。』
迴向菩薩：從願未滿到證薩婆若
「佛子！菩薩摩訶薩把種種善根迴向佛之後，又把這善根迴向菩薩，就是說：『願那願還沒圓滿的令他得到圓滿，心還沒清淨的令他得到清淨，諸波羅蜜還沒滿足的令他得到滿足。安住於金剛一般的菩提之心，對於一切智得不退轉，不捨棄大精進，守護菩提門的一切善根；能令眾生捨離我慢，發起菩提心，所願的都成就圓滿；安住於一切菩薩所住之處，獲得菩薩明利的諸根，修習善根，證得薩婆若（一切智）。』
迴向眾生·二乘·惡趣眾生
「佛子！菩薩摩訶薩把種種善根這樣迴向菩薩之後，又拿來迴向一切眾生：『願一切眾生所有的善根，乃至極少到只有一彈指的時間，見佛、聞法、恭敬聖僧。願那些善根都遠離障礙，念佛圓滿，念法方便，念僧尊重，不離見佛，心得清淨，獲得諸佛之法，積集無量的德，淨治種種神通，捨去對法的疑念，依著教法而住。』像為眾生這樣迴向一樣，為聲聞、辟支佛（獨覺）迴向也是這樣。『又願一切眾生永遠離開地獄、餓鬼、畜生、閻羅王等一切惡處，增長無上菩提之心，專一心意勤求一切種智，永遠不毀謗諸佛正法，得到佛的安樂，身心清淨，證得一切智。』
大願攝善：發起·積集·增長，而且都要「正」
「佛子！菩薩摩訶薩所有的善根，都以大願來發起、正發起，積集、正積集，增長、正增長，使它們全都廣大而具足充滿。
在家宅中與妻子俱：菩提心未曾暫捨
「佛子！菩薩摩訶薩在家宅之中與妻子同住，不曾有一刻捨去菩提之心，正念思惟薩婆若的境界，自己度自己也度他人，令都得到究竟；用善巧方便化導自己的眷屬，令他們進入菩薩之智，令他們成熟而得解脫；雖然與他們同住一處，心裡沒有所執著，因為本有的大悲而處在居家，因為慈心的緣故隨順妻子，對於菩薩的清淨之道沒有任何障礙。
居家所作：穿衣吃飯睡醒都迴向薩婆若道
「菩薩摩訶薩雖然在家中作種種事業，不曾有一刻捨去一切智之心。就是說：或穿著衣裳、或吃食滋味、或服用湯藥、洗漱塗身、迴身轉頭而看、行住坐臥、身語意三業、或睡或醒。像這樣一切種種所作，心常常迴向薩婆若之道，繫念思惟，沒有一時捨離。
「為了要饒益一切眾生，安住於菩提的無量大願，攝取無數廣大的善根；勤修種種善，普遍救護一切，永遠離開一切憍慢放逸，決定趣向一切智之地，終究不起念頭走向其餘之道；常觀一切諸佛的菩提，永遠捨去一切雜染之法，修行一切菩薩所學，對於一切智之道沒有障礙；住在智地而愛樂誦習，用無量的智積集種種善根，心不留戀愛樂一切世間，也不染著自己所行之行，專心受持諸佛的教法。菩薩這樣處在居家，普遍攝取善根，令它增長，迴向諸佛的無上菩提。
施畜生一摶一粒：最微的善也迴向
「佛子！菩薩在這個時候，乃至施給畜生的食物只有一摶、一粒，也都發這樣的願：『當令這些眾生捨離畜生道，得利益安樂，究竟解脫，永遠度過苦海，永遠滅除苦受，永遠除去苦蘊，永遠斷除苦覺、苦聚、苦行、苦因、苦本以及種種苦處；願那些眾生都能得到捨離。』
長時積集：從初發心起就攝一切眾生
「菩薩這樣專心繫念一切眾生，以那些善根作為上首，為他們迴向一切種智。菩薩從初發菩提之心起就普遍攝取眾生，修種種善根全都拿來迴向，想要令他們永遠離開生死的曠野，得到諸如來無礙的快樂，出離煩惱之海，修學佛法之道；慈心遍滿，悲力廣大，普遍使一切得到清淨之樂；守護善根，親近佛法；出離魔的境界，進入佛的境界；斷絕世間之種，種下如來之種，住在三世平等的法中。
已集·當集·現集（澄觀科）：學過去諸佛的離相迴向
「菩薩摩訶薩像這樣，所有已經積集的、將要積集的、現在積集的善根，全都拿來迴向。又這樣想：『像過去諸佛菩薩所行的那樣，恭敬供養一切諸佛，度種種眾生令他們永遠出離，勤加修習一切善根，全都拿來迴向而沒有所執著。就是說：不依於色，不執著受，不作顛倒之想，不造作行，不取執識，捨離六處（眼耳鼻舌身意）；不住著世間之法，樂於出世間；知道一切法都如同虛空，沒有從哪裡來，不生不滅，沒有真實可得，沒有所染著；遠離一切種種分別之見，不動不轉，不失不壞；住在實際，無相而離相，唯是一相；像這樣深入一切法性，常樂於習行普門的善根，全都見到一切諸佛的眾會。
我亦如是而為迴向：知所修行如幻如影
「『像那過去一切如來的善根迴向一樣，我也這樣來作迴向；解如是之法，證如是之法，依如是之法，發心修習，不違背法的實相；知道自己所修之行，如幻、如影、如水中的月、如鏡中的像，都是因緣和合所顯現的，乃至到達如來究竟之地。』
等於現在未來：十九種迴向之名
「佛子！菩薩摩訶薩又這樣想：『像過去諸佛修菩薩行的時候，把種種善根這樣迴向；未來的、現在的，也全都是這樣。我如今也應當像那些佛一樣，這樣發心，把種種善根拿來迴向：第一迴向、勝迴向、最勝迴向、上迴向、無上迴向、無等迴向、無等等迴向、無比迴向、無對迴向、尊迴向、妙迴向、平等迴向、正直迴向、大功德迴向、廣大迴向、善迴向、清淨迴向、離惡迴向、不隨惡迴向。』
迴向成益：三業清淨，拔取著之本
「菩薩這樣把種種善根正迴向之後，成就清淨的身業、語業、意業，安住於菩薩所住，沒有種種過失；修習善業，遠離身惡與語惡，心沒有瑕穢；修一切智，住廣大之心，知一切法並無所作；住在出世之法，世間之法染不到他；分別了知無量種種業，成就迴向的善巧方便，永遠拔除一切取著的根本。
結名與位果（澄觀科）：住此迴向者的十種勝德
「佛子！這就是菩薩摩訶薩的第三等一切佛迴向。菩薩摩訶薩安住這個迴向，深入一切諸如來之業，趣向如來勝妙的功德；入於深而清淨的智慧境界，不離一切諸菩薩之業，善能分別巧妙的方便；入於深法界，善知菩薩修行的次第；入於佛的種性，用巧妙方便分別了知無量無邊的一切諸法；雖然又現身在世間受生，而對於世間之法心沒有所執著。」
重頌（一）：總標釋名·對境所生善根之迴向
這時，金剛幢菩薩承受佛的神力，普遍觀察十方，就說出偈頌：
「那些菩薩摩訶薩，修學過去佛的迴向之法， 也學未來、現在世一切導師之所行。
於種種境界之中得到安樂，為諸佛如來所稱讚， 以廣大光明的清淨之眼，全都迴向給大聰哲（佛）。
菩薩身根所得的種種樂，眼耳鼻舌也是這樣， 像這樣無量的上妙之樂，全都迴向諸最勝（佛）。
一切世間的眾多善法，以及諸如來之所成就， 在那裡全都攝取而無有剩餘，盡以隨喜利益眾生。
世間的隨喜有無量種，如今此一迴向是為眾生， 人中師子（佛）所有的樂，願使群生全都圓滿。
一切國土中的諸如來，凡是所知所見的種種樂， 願令眾生都能得到，而作照世的大明燈。
菩薩所得的勝妙之樂，全都迴向給諸群生， 雖然是為群生的緣故而迴向，而對於迴向沒有所執著。
重頌（二）：總攝萬善——增長迴向與積集迴向
「菩薩修行這個迴向，興起無量的大悲之心， 如同佛所修的迴向之德，願我修行也全都成滿。
如同諸最勝（佛）之所成就，一切智乘的微妙之樂， 以及我在世間之所行，諸菩薩行的無量之樂，
示現進入眾趣的安隱之樂，恆守諸根的寂靜之樂， 全都迴向給諸群生，普遍使他們修成無上之智。
不是身語意就是業，也不離開這身語意而別有業， 只是以方便滅除愚癡的闇冥，這樣修成無上之智。
菩薩所修的種種行業，積集無量的殊勝功德， 隨順如來而生在佛家，寂然不亂地正作迴向。
十方一切諸世界，所有的眾生全都攝受， 全都以善根迴向給他們，願令他們具足安隱之樂。
不為自身求利益，只想令一切都得安樂， 不曾有一刻起戲論之心，只觀諸法空而無我。
重頌（三）（澄觀科）：却頌迴向菩薩·隨相與離相·迴向成益
「十方無量的諸最勝（佛），所見到的一切真佛子， 全都以善根迴向給他們，願使他們速成無上之覺。
一切世間有識之類，以平等心攝取而無有剩餘， 以我所行的種種善業，令那些眾生速得成佛。
無量無邊的種種大願，是無上導師之所演說， 願諸佛子都得清淨，隨他們心之所樂全都成滿。
普遍觀察十方諸世界，全都以功德布施給他們， 願令他們都具足妙莊嚴，菩薩就這樣學迴向。
心不去稱量二法，只是恆常了達法無有二， 諸法不論是二是不二，於其中畢竟沒有所執著。
十方一切諸世間，全都是眾生之想的分別， 於想與非想都無所得，這樣了達種種想。
那些菩薩身已淨，則意也清淨而無瑕穢， 語業已淨而無種種過失，當知意淨就沒有所執著。
重頌（四）（澄觀科）：位果與結歎
「一心正念過去佛，也憶念未來的諸導師， 以及現在的天人尊，全都學習他們所說之法。
三世一切諸如來，智慧明達而心無罣礙， 為了要利益眾生的緣故，迴向菩提而積集眾業。
那第一之慧、廣大之慧，不虛妄之慧、無顛倒之慧， 平等真實之慧、清淨之慧——最勝慧者就是這樣說的。」
The question raised: what is called the dedication equal to all buddhas
The bodhisattva Vajra Banner said to the great assembly:
“Sons of the Buddha! What is called the bodhisattva-mahāsattva's dedication equal to all buddhas?
The roots of goodness that are dedicated: the six objects appear before him and he gives rise to neither love nor hate
“Sons of the Buddha! This bodhisattva-mahāsattva follows and studies the path of dedication of the world-honored buddhas of the past, of the future, and of the present. When he studies the path of dedication in this way, then, seeing all forms and so on down to objects of touch and objects of mind, whether they be beautiful or ugly, he gives rise to neither love nor hate, and his mind attains sovereign freedom; he is without any faults, and is vast and pure; he is joyful and glad, and is far removed from every sorrow and vexation; his mind and thought are supple, and all his faculties are cool and clear.
Dedicating to the buddhas: may the buddhas' joy turn and increase yet further (the ten joys)
“Sons of the Buddha! When the bodhisattva-mahāsattva has obtained such ease and joy as this, he further gives rise to the thought of dedicating it to the buddhas, and thinks in this way: ‘May the roots of goodness that I now plant cause the joy of the buddhas to turn and increase yet further, that is to say: the inconceivable joy of the buddhas' dwelling place, the joy of the buddhas' samādhi that has no equal or comparison, the joy of great loving-kindness and compassion that cannot be limited or measured, the joy of the liberation of all the buddhas, the joy of the great spiritual penetrations that has no bound or border, the joy of great sovereign freedom that is most utterly to be revered, the joy of measureless power that is vast and ultimate, the joy of stillness that is apart from all knowing and perceiving, the joy of constant right concentration that dwells in the dwelling without obstruction, the joy of not changing or altering that practices the practice without duality.’
Dedicating to the bodhisattvas: from vows not yet fulfilled to the realization of Sarvajñā
“Sons of the Buddha! When the bodhisattva-mahāsattva has dedicated his various roots of goodness to the buddhas, he further dedicates these roots of goodness to the bodhisattvas, that is to say: ‘May those whose vows are not yet fulfilled be caused to attain fulfilment, those whose minds are not yet pure be caused to attain purity, and those whose perfections are not yet satisfied be caused to attain satisfaction. May they abide in the mind of awakening that is like vajra, attain non-retrogression with respect to omniscience, not cast away great vigor, and guard all the roots of goodness of the gate of awakening; may they be able to cause sentient beings to cast away the conceit of self and to give rise to the mind of awakening, so that all they have vowed is accomplished and fulfilled; may they abide in all the places where the bodhisattvas abide, obtain the bright and keen faculties of a bodhisattva, cultivate roots of goodness, and realize Sarvajñā (omniscience).’
Dedicating to sentient beings, to the two vehicles, and to beings in the evil destinies
“Sons of the Buddha! When the bodhisattva-mahāsattva has in this way dedicated his various roots of goodness to the bodhisattvas, he then takes them and dedicates them to all sentient beings: ‘May all the roots of goodness that sentient beings possess, down to the very least of them, lasting no longer than the snap of a finger, be such that they see the Buddha, hear the Dharma, and revere the holy Saṅgha. May those roots of goodness all be far removed from hindrances, so that their recollection of the Buddha is fulfilled, their recollection of the Dharma is skillful in means, their recollection of the Saṅgha is reverent, they are not parted from the sight of the Buddha, their minds attain purity, they obtain the dharmas of the buddhas, they gather in measureless virtues, they purify every kind of spiritual penetration, they cast off doubting thoughts about the Dharma, and they dwell in accordance with the teaching.’ And just as he dedicates in this way for sentient beings, so he dedicates in the very same way for the śrāvakas and the pratyekabuddhas. ‘And may all sentient beings be forever parted from the hells, the hungry ghosts, the animals, King Yama, and every evil place; may they increase the unsurpassed mind of awakening, single-mindedly and diligently seek the knowledge of all modes, never slander the true Dharma of the buddhas, obtain the ease and joy of a buddha, be pure in body and mind, and realize omniscience.’
Great vows gather in the good: giving rise, gathering, increasing — and all of them “rightly”
“Sons of the Buddha! All the roots of goodness that the bodhisattva-mahāsattva possesses he causes, by great vows, to be given rise to and rightly given rise to, gathered and rightly gathered, increased and rightly increased, so that they are all made vast and fully complete.
Dwelling in the house together with wife and child: the mind of awakening never for a moment cast away
“Sons of the Buddha! The bodhisattva-mahāsattva dwells in the house together with wife and child, and yet has never for a moment cast away the mind of awakening; with right mindfulness he ponders the sphere of Sarvajñā, delivering himself and delivering others, causing all to reach the ultimate; with skillful means he converts and guides his own family, causing them to enter the wisdom of a bodhisattva, causing them to ripen and gain liberation; and although he dwells together with them in one place, in his mind there is nothing to which he clings, for by his original great compassion he abides in the household, and out of a heart of loving-kindness he accords with wife and child, while toward the pure path of a bodhisattva there is no hindrance whatever.
What is done at home: dressing, eating, sleeping and waking are all dedicated to the path of Sarvajñā
“Although the bodhisattva-mahāsattva performs all manner of business at home, he has never for a moment cast away the mind of omniscience. That is to say: whether putting on clothing, or eating flavored food, or taking medicinal broths, washing and rinsing and anointing the body, turning about and looking round, walking, standing, sitting, and lying down, in the actions of body, speech, and mind, whether asleep or awake — in all such doings as these his mind constantly dedicates and directs them to the path of Sarvajñā, and he fixes his thought upon it and ponders it, and at no time lets go of it.
“Wishing to benefit all sentient beings, he abides in the measureless great vows of awakening and takes in numberless and vast roots of goodness; he diligently cultivates every kind of good and universally rescues and guards all beings; he is forever removed from all arrogance and heedlessness, and is decisively bound for the ground of omniscience, never in the end giving rise to a thought that turns toward any other path; he constantly contemplates the awakening of all the buddhas, and forever casts away every defiled dharma; he practices all that the bodhisattvas train in, and toward the path of omniscience there is no hindrance; he dwells in the ground of wisdom and delights in reciting and studying, and with measureless wisdom he gathers in every kind of root of goodness; his mind does not cling with fondness to anything in the world, nor is it defiled by the practices he himself performs, and single-mindedly he receives and upholds the teachings of the buddhas. In this way the bodhisattva, abiding in the household, universally gathers in roots of goodness and causes them to increase, dedicating them to the unsurpassed awakening of the buddhas.
Giving an animal a single ball, a single grain: even the slightest good is dedicated
“Sons of the Buddha! When the bodhisattva at such a time gives to an animal even so much as a single ball or a single grain of food, he likewise makes a vow such as this: ‘May these beings be caused to cast off the destiny of animals, to obtain benefit and ease, to reach ultimate liberation, to cross over the sea of suffering forever, to extinguish the feeling of suffering forever, to remove the aggregates of suffering forever, and to cut off forever the perception of suffering, the mass of suffering, the actions of suffering, the causes of suffering, the root of suffering, and every place of suffering; may all those beings be able to attain this casting off.’
Gathering over a long time: from the first arising of the mind he takes in all sentient beings
“In this way the bodhisattva single-mindedly fixes his thought upon all sentient beings, and, taking those roots of goodness as the foremost thing, dedicates them for their sake to the knowledge of all modes. From the very first arising of the mind of awakening the bodhisattva universally takes in sentient beings, and all the roots of goodness that he cultivates he takes and dedicates, wishing to cause them to be forever removed from the wilderness of birth and death, to obtain the unobstructed happiness of the Tathāgatas, to come forth from the sea of afflictions, and to train in the path of the Buddha's Dharma; his loving-kindness fills everywhere and the strength of his compassion is vast, so that he universally causes all to obtain the joy of purity; he guards the roots of goodness and draws near to the Buddha's Dharma; he comes forth from the sphere of Māra and enters the sphere of the buddhas; he severs the seed of the world and plants the seed of the Tathāgata, and abides in the dharma of the equality of the three times.
Already gathered · to be gathered · now gathering (Chengguan's outline): studying the past buddhas' dedication apart from marks
“In this way the bodhisattva-mahāsattva takes all the roots of goodness that are already gathered, that are to be gathered, and that are now gathering, and dedicates them all. And he thinks in this way: ‘Just as the buddhas and bodhisattvas of the past practiced, revering and making offerings to all the buddhas, delivering every kind of sentient being and causing them to come forth forever, diligently cultivating all roots of goodness, and taking them all and dedicating them without anything to which they clung — that is to say: not relying on form, not clinging to feeling, not making inverted perceptions, not producing formations, not grasping consciousness, and casting off the six sense-bases; not dwelling in the dharmas of the world but delighting in what transcends the world; knowing that all dharmas are like empty space, with nowhere that they come from, neither arising nor ceasing, without anything real to be obtained and without anything to which one is defiled; being far removed from every kind of discriminating view, unmoving and unturning, unlosing and unbreaking; abiding in the true limit, without marks and apart from marks, being only a single mark — entering in this way deeply into the nature of all dharmas, constantly delighting to practice the roots of goodness of the universal gate, and seeing entirely all the assemblies of all the buddhas.
I too dedicate in this way: knowing that what he cultivates is like an illusion, like a shadow
“ ‘Just as those roots of goodness of all the Tathāgatas of the past were dedicated, so do I too dedicate in this way; I understand such a dharma, I realize such a dharma, I rely upon such a dharma, I give rise to the mind and cultivate it, and I do not go against the true mark of the dharma; and I know that the practice I myself cultivate is like an illusion, like a shadow, like the moon in water, like an image in a mirror, all of it made manifest by the coming together of causes and conditions — and so on up to the ultimate ground of the Tathāgata.’
Equal to the present and the future: the nineteen names of dedication
“Sons of the Buddha! The bodhisattva-mahāsattva further thinks in this way: ‘Just as the buddhas of the past, when they cultivated the bodhisattva practice, took their various roots of goodness and dedicated them in this way, so too did those of the future and those of the present, all of them in this same way. I now also ought to do as those buddhas did, giving rise to the mind in this way and taking my various roots of goodness and dedicating them: the foremost dedication, the excellent dedication, the most excellent dedication, the high dedication, the unsurpassed dedication, the unequalled dedication, the dedication equal to the unequalled, the incomparable dedication, the matchless dedication, the revered dedication, the wondrous dedication, the impartial dedication, the upright dedication, the dedication of great merit, the vast dedication, the good dedication, the pure dedication, the dedication apart from evil, and the dedication that does not follow after evil.’
The benefit accomplished by dedication: the three kinds of action made pure, the root of clinging pulled out
“When the bodhisattva has in this way rightly dedicated his various roots of goodness, he accomplishes pure actions of body, of speech, and of mind; he abides in what the bodhisattvas abide in and is without any faults; he cultivates good actions and is far removed from evil of body and evil of speech, and his mind is without blemish; he cultivates omniscience and dwells in a vast mind, knowing that in all dharmas there is nothing that is done; he dwells in the dharmas that transcend the world, and the dharmas of the world do not defile him; he discriminates and knows measureless kinds of action, accomplishes the skillful means of dedication, and forever pulls out the root of all clinging.
The concluding name and the fruit of the station (Chengguan's outline): the ten excellent virtues of one who dwells in this dedication
“Sons of the Buddha! This is the bodhisattva-mahāsattva's third dedication, the dedication equal to all buddhas. The bodhisattva-mahāsattva who dwells in this dedication enters deeply into all the deeds of the Tathāgatas and tends toward the excellent and wondrous virtues of the Tathāgata; he enters the deep and pure sphere of wisdom, is not parted from all the deeds of the bodhisattvas, and is well able to discriminate skillful and wondrous means; he enters the deep Dharma realm and knows well the successive stages of the bodhisattva's cultivation; he enters the family of the buddhas, and by skillful and wondrous means he discriminates and knows the measureless and boundless dharmas of every kind; and although he again manifests a body and takes birth within the world, yet toward the dharmas of the world his mind has nothing to which it clings.”
Verses (1): the general statement and explanation of the name · the dedication of the roots of goodness arisen from objects
At that time the bodhisattva Vajra Banner, sustained by the Buddha's spiritual power, contemplated everywhere the ten directions, and spoke these verses:
“Those bodhisattva-mahāsattvas study the dharma of dedication of the past buddhas, and they study too what all the guiding masters of the future and the present worlds have practiced.
Amid every kind of object they obtain ease and joy, and they are praised by the buddhas, the Tathāgatas; with the pure eye of vast radiance, they dedicate it all to the greatly wise and clear one (the Buddha).
The manifold joys obtained by the bodhisattva's faculty of body, and by eye, ear, nose, and tongue as well, measureless and supremely wondrous joys such as these, he dedicates them all to the most excellent ones (the buddhas).
All the manifold good dharmas of the world, and those that the Tathāgatas have accomplished — in them he takes everything in without remainder, and with all his rejoicing he benefits sentient beings.
The rejoicing of the world is of measureless kinds; this present dedication is for the sake of sentient beings: whatever joy the lion among men (the Buddha) possesses, may he cause the flock of beings to fulfill it entirely.
The Tathāgatas in all the lands, and every kind of joy that they know and see — may he cause sentient beings all to obtain it, and become a great bright lamp illumining the world.
The excellent and wondrous joy that the bodhisattva obtains, he dedicates it all to the flock of beings; and though it is for the sake of the flock of beings that he dedicates, yet in the dedication there is nothing to which he clings.
Verses (2): gathering in the ten thousand goods — the dedication of increase and the dedication of gathering
“The bodhisattva who practices this dedication gives rise to a measureless mind of great compassion; just as the virtue of dedication that the buddhas cultivate, so may my own practice be fulfilled entire.
Just as what the most excellent ones (the buddhas) have accomplished, the subtle and wondrous joy of the vehicle of omniscience, and what I myself practice within the world, the measureless joy of all the bodhisattva practices,
the joy of peace and safety shown by entering the destinies, the joy of stillness that constantly guards the faculties — he dedicates them all to the flock of beings, universally causing them to cultivate and attain unsurpassed wisdom.
It is not that body, speech, and mind are themselves the action, nor is there any other action apart from these; it is only by skillful means that the darkness of delusion is extinguished, and thus is unsurpassed wisdom cultivated and attained.
The manifold actions of practice that the bodhisattva cultivates gather in measureless and excellent merit; following the Tathāgata, he is born into the family of the buddhas, and stilly and without disorder he rightly makes dedication.
All the worlds throughout the ten directions, and all the sentient beings in them, he takes in entirely; he dedicates his roots of goodness to them all, vowing to cause them to be complete in the joy of peace and safety.
He does not seek benefit for his own body, but wishes only to cause all beings to have ease and joy; never for a moment has he given rise to a mind of frivolous talk, but contemplates only that dharmas are empty and without self.
Verses (3) (Chengguan's outline): turning back to praise the dedication to bodhisattvas · following marks and apart from marks · the benefit accomplished by dedication
“The measureless most excellent ones (the buddhas) of the ten directions, and all the true sons of the Buddha whom he beholds — he dedicates his roots of goodness to them all, vowing to cause them swiftly to attain unsurpassed awakening.
All the kinds that possess consciousness within the world he takes in with an impartial mind, without remainder; by the manifold good actions that I myself practice, may those sentient beings swiftly attain buddhahood.
The measureless and boundless great vows of every kind that the unsurpassed guiding master has expounded — may the sons of the Buddha all be pure, and, according to what their minds delight in, may all be fulfilled.
Contemplating everywhere the worlds of the ten directions, he bestows his merit upon them all, vowing to cause them all to be complete in wondrous adornment: thus does the bodhisattva study dedication.
His mind does not weigh and measure the two dharmas, but constantly comprehends that dharmas are without duality; and whether dharmas be two or be not two, within them there is in the end nothing to which he clings.
All the worlds throughout the ten directions are entirely the discriminations of sentient beings' perceptions; in perception and non-perception alike there is nothing to be obtained: in this way does he comprehend all perceptions.
When the bodies of those bodhisattvas have been made pure, then their minds too are pure and without blemish; their verbal action is already pure and without any faults, and it should be known that when the mind is pure there is nothing to which one clings.
Verses (4) (Chengguan's outline): the fruit of the station and the concluding praise
“With a single mind he rightly recollects the buddhas of the past, and calls to mind too the guiding masters of the future, and the honored ones among gods and humans of the present, studying entirely the dharma that they expound.
All the Tathāgatas of the three times, whose wisdom is clear and penetrating and whose minds are unimpeded, for the sake of benefiting sentient beings, dedicate toward awakening and gather in the manifold actions.
That foremost wisdom, that vast wisdom, that wisdom which is not false, that wisdom without inversion, that impartial and real wisdom, that pure wisdom — thus does the one of most excellent wisdom speak.”
這一向的名字，等的到底是什麼
十迴向的第三，名為「等一切佛迴向」。一看名字容易誤會：菩薩豈能與佛相等？
答案在經文開口的第一句。經說「此菩薩摩訶薩隨順修學去、來、現在諸佛世尊迴向之道」——所等的不是佛的果位，是佛「迴向之道」，是三世諸佛處理自己善根的那個作法。到了後段又補一句「如彼過去一切如來善根迴向，我亦如是而為迴向」，等的範圍才連善根也算進去。澄觀正據這前後兩句釋此名，說「初標名者，若準次文，但等三世諸佛迴向之道，準下亦等善根」，並判這是從所等的一邊立名——「此從所等立名，即等一切佛之迴向」。
排一個誤解：等一切佛不是『我已經跟佛一樣』，是『我把善根照佛的辦法處理』。落到地上就是一句話：學佛，先學他怎麼安置功德。
為什麼先說「不生愛憎」，還沒說迴向
第二句經文很奇怪：講迴向，卻先講六根對境。「見一切色乃至觸法若美、若惡，不生愛憎，心得自在」——色聲香味觸法一路數下來，然後才說得了安樂。
這是先說『所迴的善根從哪裡來』。迴向要有東西可迴，這東西不是別的，就是在境界上煉出來的那份自在。經文接著給了四層：心得自在、無諸過失廣大清淨、歡喜悅樂離諸憂惱、心意柔軟諸根清涼。澄觀判為四種淨心，說是「於六境違順成四淨心」，並逐層繫之——不為境牽故名心自在，悲智廣大故淨諸惑，離憂過故有喜樂捨，禪定輕安故心意柔軟。
排一個誤解：迴向不是把功德當成一筆存款轉帳，而是先要有一顆不被境牽的心，那才是可迴之物。
佛的樂已經圓滿，為什麼還願佛得樂
經文第一個迴向的對象是佛：「復更發心迴向諸佛」，願「令諸佛樂轉更增勝」，下列十種樂——佛所住樂、佛三昧樂、大慈悲樂、解脫樂、大神通樂、大自在樂、無量力樂、寂靜樂、恆正定樂、不變異樂。
這裡必然有一問：佛德已滿，樂已至極，還需要菩薩來願他增嗎？願了佛德就會多嗎？澄觀自設此問而自答：不是佛需要，是菩薩「尊重荷恩展誠敬故」，並打了個比方——「亦猶獻芹於上、香華奉佛，非彼須待」。法藏在《探玄記》裡問得更直：「諸佛德滿樂圓，何須願佛得樂？設願，佛德豈增？」答的也是同一路：佛哪裡需要人間香華，那是表孝敬之情。
落到地上：供養與迴向佛，功用不在改變佛，在改變供養者的心量。
迴向菩薩的十句：一條從發信到成佛的線
第二個對象是菩薩。經列十句：願未滿令圓滿、心未淨令清淨、諸波羅蜜未滿足令滿足、安住金剛菩提之心、於一切智得不退轉、不捨大精進守護菩提門一切善根，然後是能令眾生捨離我慢發菩提心所願成滿、安住一切菩薩所住、獲得菩薩明利諸根修習善根、證薩婆若。
澄觀判這十句「前六自行、後四利他」，並把前六逐一配位——初句是信位隨緣之願（他指本經〈淨行品〉為例），二是淨十住的解心，三是成十行，四是成十迴向（菩薩戒名十金剛），五是初地以上證不退，六是八地以上無功用行故名大精進。後四則是令眾生發心、遍安諸地、得地中之德、令證佛果。
排一個誤解：迴向給菩薩不是『送禮給更高階的人』，是願一切修行者的次第各自走通。落到地上：看見同行者卡在哪一階，願他過那一階——這就是本段的用法。
迴向眾生：一彈指頃的善也算
第三個對象是有善的眾生。經文特別給了一個量：「乃至極少一彈指頃，見佛聞法，恭敬聖僧」。
為什麼要標這麼小的量？因為這一段所對的，是善根極少的人。澄觀說這類眾生「亦是迷真實義愚眾生，有於少善，但為求有處人天乘」——有一點善，卻只拿來換人天之報。菩薩迴向，是把這一點點善接上佛乘。經文下列此段：離障礙、念佛圓滿、念法方便、念僧尊重、不離見佛、心得清淨、獲諸佛法、集無量德、淨諸神通、捨法疑念、依教而住。澄觀判為十益，並說「初三令念三寶、次三念己成德、後三由德成益」，念佛三昧能發神通，故淨諸神通繫在成益一段。
落到地上：不要小看他人一閃而過的善念——本段教的正是替那一念接上路。
二乘與惡趣：迴向不挑對象
第四、第五個對象最見本向的胸量。經只用一句帶過二乘：「如為眾生如是迴向，為聲聞、辟支佛迴向亦復如是」；對惡處眾生則說「又願一切眾生永離地獄、餓鬼、畜生、閻羅王等一切惡處」。
次第為什麼是眾生在先、二乘在後？澄觀的解釋很實在：「然眾生於佛法易反復，故先迴向之。二乘終竟迴心，故亦不捨，例前成益」——凡夫容易退轉，所以先顧；二乘遲早要迴心，所以不捨。至於惡處一段，澄觀說是「不遺闡提，亦是迷異熟愚眾生，不見苦果故」，並判前半令離苦果成善因、後半（「永不毀謗諸佛正法」以下）令離惡因成當果。
五段合起來，澄觀作一句總結：「上來五段，初一迴向菩提、餘四迴向眾生。」排一個誤解：迴向不是挑值得的人給。
「正發起」的那個「正」是什麼意思
經文接著說：所有善根「皆以大願，發起、正發起，積集、正積集，增長、正增長」。三件事各說兩遍，第二遍多一個「正」字——這個重出的字是本段的眼。
三件事本身好懂：未生的善以大願發起它生，已生的善以大願積集令多，已多的善令它一一增勝。那為什麼要重說一個「正」？澄觀釋得極準：「謂隨發起積集增進，必向三處，不餘趣求。離諸過失，名之為正。」也就是說，善做得再多，若不注向三處（菩提·眾生·實際），那還不叫正。晉譯此處作「等」不作「正」，澄觀據梵本說明二字相通，並記古德把此段判為結上文之異讀而不取。
落到地上：這一段是對修行人最刺的一句——善事做了多少不是問題，問題是它往哪裡去。
在家宅中與妻子俱，這一段為什麼放在這裡
十迴向講到第三，忽然出現「在家宅中與妻子俱，未曾暫捨菩提之心」，講的是居家生活，這是不是離題？
不是。前面說了「所有善根」皆以大願發起積集增長，這裡就要舉實例，說明隨什麼緣都能攝善。澄觀判這一段為「隨染無污迴向」，並點出兩個力道：「以慈故隨染、以智故居清淨道念薩婆若」——慈心讓他留在染處，智慧讓他在染處不失道。經文自己也把這兩面都寫足了：「以本大悲處於居家，以慈心故隨順妻子」是隨，「雖與同止，心無所著」是不污。此外還有一句常被跳過的——「以善方便化己眷屬，令入菩薩智」：處家不只是自己不失，還要把家裡人帶進來。
排一個誤解：在家不是修行的次級狀態。落到地上：判斷處家有沒有失道，看的不是有沒有家，是有沒有一刻捨去菩提之心。
穿衣吃飯睡醒，怎麼會是迴向
經文列了居家八事：著衣裳、噉滋味、服湯藥、澡漱塗摩、迴旋顧視、行住坐臥、身語意業、若睡若寤——然後說「如是一切諸有所作，心常迴向薩婆若道，繫念思惟，無時捨離」。
這是把迴向從『做完一件善事之後的一道手續』，改成『一切所作當下的方向』。澄觀判此段為「動與道合，迴向遍而無間」，遍是無一事不在內，無間是無一刻中斷。接著經文轉入總顯之相，澄觀在那裡再開十句，判為離惑、正趣向、不取餘道、正觀、捨雜染、具修因、捨二障、持誦智地、以智集善、不染世行受出世法，並說十句「皆自德，能向菩提」，若貫以上文的「普救一切」，則十句又都是為眾生。這一段以「處在居家，普攝善根，令其增長，迴向諸佛無上菩提」作結——居家不是迴向之障，正是迴向之場。
落到地上：如果迴向只發生在課誦的最後三分鐘，這一段的教法就沒有用上。
一摶一粒施給畜生：所量的不是善的大小
經文忽然低到極處：「乃至施與畜生之食一摶、一粒」。全篇講三世諸佛之道，這裡卻講一團飯、一粒米。
這正是本段的著力點。澄觀說得明白：「下至一摶一粒其福至微，施與畜生其田至劣，積此微善，亦以大願令正發起成迴向行」——所施的東西微到極點，所施的對象劣到極點，兩頭都低，卻仍成迴向。這是在證明前段「所有善根」四字沒有例外。而經文所發的願也不小：願這些眾生「捨畜生道」乃至「究竟解脫」。
排一個誤解：不是因為善小才要迴向，而是迴向本來就不論善之大小——決定它的量的是願，不是物。落到地上：喂一次流浪的畜生，也可以是一次完整的迴向。
所離之苦：從苦受一路數到苦本
那一願裡有一串長句：「永度苦海，永滅苦受，永除苦蘊，永斷苦覺、苦聚、苦行、苦因、苦本及諸苦處」。九句連下，像同義反覆，其實是一層層剝。
澄觀逐字繫其名相：初句「永度苦海」總顯深廣，下八句別明苦相——受是苦的自性，蘊是苦的所依（五盛陰），苦覺是苦的相（兼攝怨憎會、愛別離之覺），聚是生老病死與三苦八苦，行是罪業，因是諸惑，本是貪欲，處是三塗。從果數到因、從相數到本，最後停在「貪欲」與「三塗」。
落到地上：這一串不是修辭的堆疊，是一張苦的解剖圖——經文教人願眾生離苦，是要求願的人知道苦有幾層、根在哪裡。
已集·當集·現集：還沒做的善也能迴向嗎
經說「如是所有已集、當集、現集善根，悉以迴向」。已作的、正作的可以迴向，還沒作的怎麼迴向？
澄觀在此處答得很細：「一摶一粒等，即現集也。初發心來，即已集也。當集之善雖則未起，願力逆要，起必任運注向三處」關鍵在「願力逆要」四字——願先立在那裡，將來的善一生出來，自然就往三處走，不必臨時再迴。這就是本段何以要從「初發菩提之心」說起：菩薩初發心時已「普攝眾生」，那一發心就把往後所有的善預先定了向。
排一個誤解：這不是預支功德，是預設方向。落到地上：立願要趁早，早立一次，後面的善就不必一件一件重新安排。
不依色·不著受：迴向而無所著
到此經文一轉，說起過去諸佛的作法：「勤加修習一切善根，悉以迴向而無所著」，然後列出所不依者——不依色，不著受，無倒想，不作行，不取識，捨離六處，不住世法，樂出世間。
這是從隨相轉入離相。五蘊、六處逐一點過，澄觀繫之曰「初蘊、次處」，並說「不住世法，即十八界，有根境識是世間故。不依不著，即是出世」。要注意經文並沒有叫人停止修善——上文才說「勤加修習一切善根」，下文才說「常樂習行普門善根」。所離的不是行，是行上的執取。
排一個誤解：無所著不是無所作。落到地上：判斷自己著沒著，看的不是做不做，是做完之後心裡還剩不剩一個『我做了』。
如虛空：不執著的理由在哪裡
上一段說不著，這一段給理由：「知一切法皆如虛空，無所從來，不生不滅，無有真實，無所染著」。
澄觀在這裡分了法與喻：「初句是喻，「無所從」下文含法、喻。」也就是「如虛空」是譬喻，下面五句既是法義也帶喻意，而五句彼此展轉相釋——因為從緣而無自性，所以無所從來；無所從來，所以不生不滅；不生不滅，所以無有真實可執；無有真實，所以無所染著。一路推下來，不著不是硬壓的態度，是看清之後自然的結果。
落到地上：勉強自己不執著是壓，看清所執之物本無自性是解。經文走的是後一條路。
住於實際，無相離相，唯是一相
再進一層，經文說到極處：「住於實際，無相離相，唯是一相」。這三句字最少，義最險——實際是什麼？無相又是什麼？唯是一相，那一相豈不還是相？
澄觀在此連設三問而層層作答：「實際謂何？即是無相。何名無相？體離十相，唯是一相。一相謂何？即是無相。」問到最後回到原處，這不是繞圈，是說此處不可更以名相追下去。他隨即分兩門說明：「無相約理，本自無故。離相約智，離取相故。」無相是就理說——本來就沒有；離相是就智說——是能觀的心不取。至於「唯是一相」，他說是「心境冥故」。
排一個誤解：一相不是『只剩一種相』，是能所不二、無可分別。落到地上：這一段是本向的最深處，讀不通時不必強解，先守住上文的「不著」二字。
「我亦如是而為迴向」：等的是那個作法
離相說完，經文歸結到本向的名：「如彼過去一切如來善根迴向，我亦如是而為迴向」，接著「解如是法，證如是法，依如是法，發心修習，不違法相」。
這一句是全篇釋名之所歸。澄觀把它分成兩截：前面舉所等（過去如來怎麼迴向），後面顯能等（我怎麼跟上）。能等的四句他也繫得清楚——「初二句願等佛解證」（解如是法、證如是法），「依之修行不違」（依如是法、發心修習、不違法相），「至究竟地，即是修果」。
排一個誤解：等佛不是模仿佛的外相，是解他所解、證他所證、依他所依。落到地上：「我亦如是」四字，是本向給修行人的整句口訣。
如幻如影如水中月：知修行而不壞修行
能等四句說完，經文回頭看自己的行：「知所修行，如幻如影，如水中月，如鏡中像，因緣和合之所顯現，乃至如來究竟之地」。
四個譬喻共一個道理，而經文自己把道理說了出來——「因緣和合之所顯現」。幻、影、水月、鏡像，都是現而非實：不能說沒有，因為看得見；不能說是實，因為找不到自體。所修之行正是如此。最要注意的是尾句：「乃至如來究竟之地」——連佛果也在這一串裡。可見這四喻不是用來貶低修行的，是用來拿掉修行上的實執。
排一個誤解：說行如幻不是說修也白修。落到地上：知道行如幻的人，行得反而更久，因為他不會因為看不到『實在的成果』而退心。
十九個迴向名：一件事的十九個面
到了等現在未來一段，經文忽然列出一串名：第一迴向、勝、最勝、上、無上、無等、無等等、無比、無對、尊、妙、平等、正直、大功德、廣大、善、清淨、離惡、不隨惡。同一個迴向，何必十九個名？
澄觀說這是因為前面過去章中已經廣說離相，此處便不再繁文，「直歎殊勝，義存影略」——換句話說，這十九名是用讚歎的方式把前文的義理再收一次。他分兩段釋：初九是「形對辨勝」，就是拿它跟別的比而顯其勝（總明首出故第一、越凡小、超因位、獨出、無加過、無與齊、無二者可齊等、無匹、無敵）；後十是「約自體顯勝」（尊是可貴重、妙是言思不及、平等是稱理無差、正直是不餘趣向、大功德是攝德、廣大是周法界、善是離無記、清淨是離垢染、離惡是自無惡行、不隨惡是不隨惡緣）。
落到地上：讀這一串不必當作十九件事去記，當作一件事的十九個檢查點——每一個名都在問『你的迴向是不是這樣』。
正迴向之後：身語意三業自然清淨
經文說「菩薩如是以諸善根正迴向已，成就清淨身、語、意業」，以下一路說到「永拔一切取著根本」。
要看清這裡的次序：是先正迴向，然後三業清淨，不是先清淨了才能迴向。澄觀對此段只批「第二明迴向成益，文顯可知」，不再細釋——因為經文本身已排得很整齊：住菩薩住而無過失，修善業而離身語惡，修一切智而知法無所作，住出世法而世法不染，最後「成就迴向善巧方便，永拔一切取著根本」。
排一個誤解：迴向不是修行完成後的收尾動作，它本身就在改造修行的人。落到地上：末句「永拔一切取著根本」正與上文「而無所著」相應——迴向做到底，拔掉的是執取之根。
位果：住此迴向的人得什麼
長行末段是位果：「是為菩薩摩訶薩第三等一切佛迴向」之後，經文說住此迴向者深入如來業、趣向如來勝妙功德、入深清淨智慧境界、不離諸菩薩業、善能分別巧妙方便、入深法界、善知菩薩修行次第、入佛種性、以巧方便了知一切諸法、雖現身世中而於世法心無所著。
澄觀判為「略辨十種勝德」，並釋其前三：一是因為修佛業來等佛迴向，故得深入如來業，他還指出「迴向眾生是佛業故」，並以本經〈離世間品〉之十種佛業為互讀；二是趣佛果德，就是向菩提；三是智入深理，就是向實際。三處迴向之果，在這裡一一現出。
落到地上：末德「雖復現身於世中生，而於世法心無所著」與前文「與妻子俱」首尾相照——本向從處家說起，也以處世不染作結。
重頌對位：二十四偈怎麼收全篇
長行之後有頌四十八行。澄觀判為「二十四偈，分三：初二十一頌頌前位行、次二位果、後一結歎」；李通玄就六十本說「已下有四十八行頌，兩行一頌」，行數偈數與此相合，而不再細分。
依澄觀之科逐段對位：第一偈總標釋名（「彼諸菩薩摩訶薩，修過去佛迴向法」），以下二十偈頌前廣釋——其中十九偈正明迴向，末一偈頌成益。十九偈中，初六偈頌對境所生善根之迴向（前二偈頌所迴善根兼迴向佛樂，後四偈頌迴向眾生令得佛樂）；次十三偈頌總攝萬善之迴向，分為初四偈頌增長迴向、次三偈頌積集迴向、後六偈却頌迴向菩薩一段。這後六偈中，澄觀又分前四隨相、後二離相，並逐偈點出：「初偈達法際，二與不二相待皆寂」，正是「心不稱量諸二法」一偈；「後偈了妄源，以想遣境、境盡想亡」，正是「十方一切諸世間，悉是眾生想分別」一偈。頌成益者，即「彼諸菩薩身淨已，則意清淨無瑕穢」一偈，與長行「成就清淨身、語、意業」相對。其後二偈頌位果，末一偈「彼第一慧廣大慧……最勝慧者如是說」結歎所說。
落到地上：頌不是重複，是換一副眼睛再看一遍——長行說理密，頌說得短而利，兩邊對讀最省力。
承衍
本向之名相與義理，於古德處各有承接，此處誌錄，不判高下。
名相之承：十迴向之第三名，《菩薩瓔珞本業經》十迴向心列句作「三、等一切佛迴向心」，與八十本同形；智儼《華嚴孔目章》十迴向名列句亦作「三等一切佛迴向」——皆屬名列而非義釋。澄觀於本科釋名處引《本業》「三世諸佛法一切時行」一句，以助『等三世佛』之義。至於《華嚴五教章》《十玄門》《華嚴經旨歸》，檢此名皆無命中；《本業》此句於彼四章亦無命中——據實標闕。
釋名與定體之異：澄觀從所等立名，以「深入法性行普門善」為此向之性；李通玄則不循科判之路，直判「第三等一切諸佛迴向者，以忍波羅蜜為體，餘九為伴」，並以善財所參可樂城東大莊嚴幢無憂林中之無上勝長者表此位——城名可樂表得法成忍而人見可樂，住城東表忍為萬行之首，大莊嚴幢表忍於違境不動，無憂林表忍成行滿如林廣蔭。李通玄復以次第釋名：「又前云不壞迴向，以次等一切諸佛迴向，明次第合然。」一以科判釋名、一以表法配度，宗眼不同，並錄不判。
科文之異：澄觀判長行為位行·位果，位行三分為標名·正顯迴向相·總結，而以迴向五乘之境（佛·菩薩·有善眾生·二乘·有惡眾生）開正顯；法藏《探玄記》就六十本判長行為標·釋·結，而以眾生菩提迴向與實際迴向二門開正顯。所迴善根之淨心，澄觀依八十本判為六境四淨心，法藏依六十本判為二境三淨心。二家所依經本既異，開合遂異，此為古德成說，誌錄不判。
譯文之異：大願攝善之三重句，八十本三重句之第二字作「正」，六十本作「等」；澄觀繫云晉經譯正為等，並謂梵本一語通正及等，且記古德以此段為結上文之異讀而明言不取。迴向名列句，八十本十九、六十本二十，澄觀指其所缺者為「明淨迴向」一句，因今譯以之同於清淨故。此二異文皆澄觀已作之校，誌錄不判。
The name of this dedication — what, in the end, is it equal to?
The third of the ten dedications is named “the dedication equal to all buddhas.” At first glance the name invites a misreading: how could a bodhisattva be equal to a buddha?
The answer lies in the very first sentence the sutra utters. The sutra says, “this bodhisattva-mahāsattva follows and studies the path of dedication of the world-honored buddhas of the past, of the future, and of the present” — what is equalled is not the buddhas' fruition-station but the buddhas' “path of dedication,” that way in which the buddhas of the three times handle their own roots of goodness. Then in the later portion the sutra adds another sentence, “just as those roots of goodness of all the Tathāgatas of the past were dedicated, so do I too dedicate in this way,” and only then does the scope of what is equalled take in the roots of goodness as well. It is precisely upon these two sentences, the earlier and the later, that Chengguan explains this name, saying, “as for the first, the statement of the name: if one goes by the text that follows, it is only equal to the path of dedication of the buddhas of the three times, but going by what comes below it is equal to the roots of goodness as well”; and he determines that the name is established from the side of what is equalled — “this name is established from what is equalled, that is, the dedication that is equal to all buddhas.”
Clear away one misreading: to be equal to all buddhas is not ‘I am already the same as a buddha,’ but ‘I handle my roots of goodness after the buddhas' own manner.’ Brought down to the ground it is a single sentence: to study the Buddha is first to study how he disposes of merit.
Why does the sutra first speak of “giving rise to neither love nor hate,” before it has spoken of dedication at all?
The second sentence of the sutra is very strange: it is discoursing on dedication, and yet it first discourses on the six faculties meeting their objects. “Seeing all forms and so on down to objects of touch and objects of mind, whether they be beautiful or ugly, he gives rise to neither love nor hate, and his mind attains sovereign freedom” — form, sound, scent, taste, touch, and dharmas are counted off one after another, and only then does it say that he obtains ease and joy.
This is first stating ‘where the roots of goodness that are to be dedicated come from.’ Dedication must have something to dedicate, and that something is nothing other than the measure of sovereign freedom refined out upon the objects. The sutra then gives four layers: the mind attains sovereign freedom; there are no faults, and it is vast and pure; there is joy and gladness, and every sorrow and vexation is left behind; the mind and thought are supple and all the faculties are cool and clear. Chengguan determines these to be four kinds of pure mind, saying that they are “when he studies as the buddhas cultivated, upon the six objects, favorable and unfavorable, four pure minds are accomplished,” and he attaches them one layer at a time — because he is not dragged along by objects, it is called the mind's sovereign freedom; because compassion and wisdom are vast, the afflictions are purified; because sorrow and fault are left behind, there is joy, gladness, and equanimity; because of the pliancy of meditative concentration, the mind and thought are supple.
Clear away one misreading: dedication is not treating merit as a sum of money and transferring it out of an account; it first requires a mind that is not dragged along by objects, and that is the thing that can be dedicated.
The buddhas' joy is already complete — why then vow that a buddha should obtain joy?
The first object of dedication in the sutra is the buddhas: “he further gives rise to the thought of dedicating it to the buddhas,” vowing to “cause the joy of the buddhas to turn and increase yet further,” and there follow ten kinds of joy — the joy of the buddhas' dwelling place, the joy of the buddhas' samādhi, the joy of great loving-kindness and compassion, the joy of liberation, the joy of the great spiritual penetrations, the joy of great sovereign freedom, the joy of measureless power, the joy of stillness, the joy of constant right concentration, and the joy of not changing or altering.
Here a question inevitably arises: the Buddha's virtue is already full and his joy already utmost — is there any need for a bodhisattva to vow that it increase? And if he does vow it, will the Buddha's virtue thereby grow? Chengguan sets himself this question and answers it himself: it is not that the Buddha needs it, but that the bodhisattva “out of reverence and the bearing of gratitude sets forth his sincerity and respect,” and he offers a comparison — “it is just like presenting celery to one's superior, or offering incense and flowers to the Buddha: not that they must wait upon such things.” Fazang, in the Tanxuan ji, asks it still more bluntly: “the buddhas' virtue is full and their joy complete; what need is there to vow that a buddha obtain joy? And supposing one vows it, how would a buddha's virtue increase?” His answer runs the very same way: what need has a buddha of the incense and flowers of the human world? They are the expression of a feeling of filial reverence.
Brought down to the ground: in making offerings and dedicating to the buddhas, the function lies not in changing the Buddha but in changing the capacity of the one who offers.
The ten clauses of dedicating to the bodhisattvas: one line running from the arising of faith to the attaining of buddhahood
The second object is the bodhisattvas. The sutra lists ten clauses: may vows not yet fulfilled be fulfilled; may minds not yet pure be purified; may the perfections not yet satisfied be satisfied; may they abide in the vajra mind of awakening; may they attain non-retrogression with respect to omniscience; may they not cast away great vigor but guard all the roots of goodness of the gate of awakening; and then, may they be able to cause sentient beings to cast away the conceit of self and give rise to the mind of awakening so that what is vowed is accomplished and fulfilled; may they abide in all the places where the bodhisattvas abide; may they obtain the bright and keen faculties of a bodhisattva and cultivate roots of goodness; and may they realize Sarvajñā.
Chengguan determines that of these ten clauses “the first six are practice for oneself and the latter four are benefiting others,” and he matches the first six one by one to the stations: the first clause is the vow of according with conditions at the station of faith (he points to this sutra's own “Pure Conduct” as an instance); the second is purifying the mind of understanding of the ten abodes; the third is perfecting the ten practices; the fourth is perfecting the ten dedications (the bodhisattva precepts being named the ten vajras); the fifth is realizing non-retrogression from the first ground upward; the sixth is the effortless practice from the eighth ground upward, and so it is named great vigor. The latter four are then causing sentient beings to give rise to the mind, settling them throughout the grounds, obtaining the virtues within the grounds, and causing them to realize the fruit of buddhahood.
Clear away one misreading: dedicating to the bodhisattvas is not ‘sending a gift to someone of higher rank’; it is vowing that every practitioner should get through his own successive stage. Brought down to the ground: when you see a fellow traveler stuck at some stage, vow that he pass that stage — this is the use of the present passage.
Dedicating to sentient beings: even the good of a single finger-snap counts
The third object is sentient beings who possess some good. The sutra particularly supplies a measure: “down to the very least of them, lasting no longer than the snap of a finger, they see the Buddha, hear the Dharma, and revere the holy Saṅgha.”
Why mark out so small a measure? Because what this passage faces is people whose roots of goodness are exceedingly few. Chengguan says that such beings are “likewise beings deluded as to the real meaning, who possess a little good but use it only to seek the vehicle of gods and humans within existence” — they have a little good, and yet they take it only in exchange for a recompense among gods and humans. The bodhisattva's dedication is to join that very little good onto the Buddha vehicle. The sutra then lists this passage: being removed from hindrances; recollection of the Buddha fulfilled; recollection of the Dharma skillful in means; recollection of the Saṅgha reverent; not parted from the sight of the Buddha; the mind attaining purity; obtaining the dharmas of the buddhas; gathering measureless virtues; purifying every kind of spiritual penetration; casting off doubting thoughts about the Dharma; dwelling in accordance with the teaching. Chengguan determines these to be ten benefits, and says that “the first three cause the recollection of the Three Jewels, the next three the recollection of the virtues one has oneself accomplished, and the last three the benefits accomplished by virtue,” the samādhi of recollecting the Buddha being able to give rise to the penetrations, and so the purifying of the penetrations is attached to the portion on the benefits accomplished.
Brought down to the ground: do not make light of another's momentary flash of a good thought — what this passage teaches is precisely how to join that single thought onto the path.
The two vehicles and the evil destinies: dedication does not pick and choose its objects
The fourth and fifth objects show the breadth of this dedication most of all. The sutra passes over the two vehicles in a single sentence: “just as he dedicates in this way for sentient beings, so he dedicates in the very same way for the śrāvakas and the pratyekabuddhas”; and of beings in evil places it says, “and may all sentient beings be forever parted from the hells, the hungry ghosts, the animals, King Yama, and every evil place.”
Why is the order sentient beings first and the two vehicles after? Chengguan's explanation is very down-to-earth: “yet sentient beings are easily turned back and forth with respect to the Buddha's Dharma, and therefore he dedicates to them first. The two vehicles will in the end turn their minds around, and therefore they too are not abandoned; the benefits are accomplished as before” — ordinary beings retrogress easily, and so are attended to first; the two vehicles must sooner or later turn their minds, and so are not abandoned. As for the passage on evil places, Chengguan says it is “not leaving out the icchantika; they are likewise beings deluded as to ripened recompense, since they do not see the fruit of suffering,” and he determines that the first half causes them to leave the fruit of suffering and accomplish good causes, while the latter half (from “never slander the true Dharma of the buddhas” onward) causes them to leave evil causes and accomplish a future fruit.
Taking the five portions together, Chengguan makes one concluding sentence: “of the five portions above, the first one dedicates to awakening and the remaining four dedicate to sentient beings.” Clear away one misreading: dedication is not given by picking out those who deserve it.
What does the word “rightly” in “rightly giving rise” mean?
The sutra goes on to say that all the roots of goodness are “by great vows given rise to and rightly given rise to, gathered and rightly gathered, increased and rightly increased.” Each of the three matters is said twice over, and the second time there is one extra word, “rightly” — this repeated word is the eye of the present passage.
The three matters are themselves easy enough to understand: good not yet arisen is by great vows given rise to and made to arise; good already arisen is by great vows gathered and made much; good already made much is caused to grow more excellent one by one. Why then say “rightly” a second time? Chengguan explains it with great precision: “that is to say, whatever is given rise to, gathered, and advanced must be directed toward the three places and not seek any other destiny. To be apart from every fault is what is called rightly.” In other words, no matter how much good is done, if it is not directed toward the three places (awakening, sentient beings, and the true limit), it is not yet called right. The Jin translation has “equally” here rather than “rightly,” and Chengguan, on the authority of the Sanskrit text, explains that the two words run into each other; he also records that certain of the ancients determined this passage to be a conclusion of what precedes, a divergent reading which he does not adopt.
Brought down to the ground: this passage carries the sharpest sentence in the whole text for a practitioner — how much good you have done is not the question; the question is where it is going.
Dwelling in the house together with wife and child: why is this passage placed here?
The ten dedications have reached only the third when suddenly there appears “dwelling in the house together with wife and child, and yet never for a moment casting away the mind of awakening,” which speaks of household life. Is this off the subject?
It is not. It was said just above that “all the roots of goodness” are by great vows given rise to, gathered, and increased; here an actual instance must be raised, to make clear that in whatever conditions one finds oneself the good can be gathered in. Chengguan determines this passage to be “the dedication that accords with defilement without being polluted,” and points out two forces at work: “by loving-kindness he accords with defilement; by wisdom he abides in the pure path and is mindful of Sarvajñā” — loving-kindness keeps him in the place of defilement, and wisdom keeps him from losing the path in that place of defilement. The sutra itself writes both sides out in full: “by his original great compassion he abides in the household, and out of a heart of loving-kindness he accords with wife and child” is the according; “although he dwells together with them, in his mind there is nothing to which he clings” is the not being polluted. There is besides one sentence often skipped over — “with skillful means he converts and guides his own family, causing them to enter the wisdom of a bodhisattva”: abiding in the household is not only a matter of not losing it oneself, but of bringing those in the house in as well.
Clear away one misreading: the household is not a second-class condition for practice. Brought down to the ground: in judging whether one has lost the path while abiding at home, what is looked at is not whether one has a household, but whether there has been a single moment of casting away the mind of awakening.
Dressing, eating, sleeping and waking — how can these be dedication?
The sutra lists eight matters of the household: putting on clothing, eating flavored food, taking medicinal broths, washing and rinsing and anointing, turning about and looking round, walking and standing and sitting and lying down, the actions of body and speech and mind, and being asleep or awake — and then says, “in all such doings as these his mind constantly dedicates and directs them to the path of Sarvajñā, and he fixes his thought upon it and ponders it, and at no time lets go of it.”
This changes dedication from ‘a procedure carried out after a good deed is finished’ into ‘the direction of everything one does at the very moment of doing it.’ Chengguan determines this passage to be “movement that accords with the path; the dedication is everywhere and without interval,” everywhere meaning that there is not one matter left outside it, without interval meaning that there is not one moment when it is broken off. The sutra then turns into the aspect of the general display, and there Chengguan opens ten further clauses, determining them as leaving the afflictions, rightly tending toward, not grasping other paths, right contemplation, casting off defilement, fully cultivating the causes, casting off the two hindrances, upholding and reciting in the ground of wisdom, gathering good by wisdom, and being undefiled by worldly practice while receiving the transcendent Dharma; and he says that the ten clauses are “all virtues of oneself, able to be directed toward awakening,” while if one carries down the earlier phrase “universally rescuing all beings,” then the ten clauses are also every one of them for the sake of sentient beings. The passage concludes with “abiding in the household, he universally gathers in roots of goodness and causes them to increase, dedicating them to the unsurpassed awakening of the buddhas” — the household is not an obstruction to dedication; it is precisely the field of dedication.
Brought down to the ground: if dedication happens only in the last three minutes of the liturgy, then the teaching of this passage has not been put to use.
A single ball, a single grain given to an animal: what is measured is not the size of the good
The sutra suddenly descends to the very lowest: “giving to an animal so much as a single ball or a single grain of food.” The whole piece has been discoursing on the path of the buddhas of the three times, and here it discourses on a lump of rice and a grain of it.
This is exactly where the passage exerts its force. Chengguan says it plainly: “down to a single ball and a single grain, the merit is exceedingly slight, and giving to an animal, the field is exceedingly poor; yet gathering this slight good, one likewise causes it by great vows to be rightly given rise to and to become the practice of dedication” — what is given is slight in the extreme, the object given to is poor in the extreme, both ends are low, and yet it still becomes dedication. This is proving that the four words “all the roots of goodness” in the preceding passage admit of no exception. And the vow the sutra makes is itself not small: it vows that these beings “cast off the destiny of animals” and so on to “reach ultimate liberation.”
Clear away one misreading: it is not that dedication is needed because the good is small, but that dedication has never turned upon the size of the good — what determines its measure is the vow, not the thing. Brought down to the ground: feeding a stray animal once can itself be a complete dedication.
The sufferings that are left behind: counted from the feeling of suffering all the way to the root of suffering
Within that vow there is a long string of clauses: “to cross over the sea of suffering forever, to extinguish the feeling of suffering forever, to remove the aggregates of suffering forever, and to cut off forever the perception of suffering, the mass of suffering, the actions of suffering, the causes of suffering, the root of suffering, and every place of suffering.” Nine clauses come down in a row, seeming like a tautology, but they are in fact a peeling away layer by layer.
Chengguan attaches their designations word by word: the first clause, “crossing over the sea of suffering forever,” displays the depth and breadth in general, and the eight clauses below make clear the aspects of suffering in particular — feeling is the own-nature of suffering; the aggregates are what suffering rests upon (the five flourishing aggregates); the perception of suffering is the mark of suffering (taking in also the perception of meeting what one hates and parting from what one loves); the mass is birth, aging, sickness, and death, the three sufferings and the eight sufferings; the actions are sinful karma; the causes are the afflictions; the root is craving; and the places are the three evil destinies. Counted from fruit down to cause, from mark down to root, it comes to rest at last upon “craving” and “the three evil destinies.”
Brought down to the ground: this string is not a heaping up of rhetoric but a chart of the anatomy of suffering — when the sutra teaches one to vow that beings leave suffering, it requires that the one who vows know how many layers suffering has and where its root lies.
Already gathered · to be gathered · now gathering: can good not yet done also be dedicated?
The sutra says, “all the roots of goodness that are already gathered, that are to be gathered, and that are now gathering, he dedicates them all.” What has been done and what is being done can be dedicated; how is what has not yet been done to be dedicated?
Chengguan answers here in great detail: “a single ball and a single grain and the like are what is now gathering. From the first arising of the mind onward is what is already gathered. As for the good to be gathered, although it has not yet arisen, the force of the vow anticipates and binds it, so that when it does arise it must of itself pour toward the three places.” The key lies in the words “the force of the vow anticipates and binds it” — the vow is set up there beforehand, so that when the future good is born it goes of itself toward the three places, with no need to dedicate it afresh at the time. This is why the passage must begin from “the first arising of the mind of awakening”: at the bodhisattva's first arising of the mind he has already “universally taken in sentient beings,” and that single arising of the mind has already fixed in advance the direction of every good to come.
Clear away one misreading: this is not drawing merit in advance; it is setting the direction in advance. Brought down to the ground: make the vow early — made once early, the good that follows need not be arranged all over again one item at a time.
Not relying on form · not clinging to feeling: dedicating with nothing to which one clings
Here the sutra turns, and speaks of the way the buddhas of the past did it: “diligently cultivating all roots of goodness, and dedicating them all without anything to which they clung,” and then it lists what is not relied upon — not relying on form, not clinging to feeling, not making inverted perceptions, not producing formations, not grasping consciousness, casting off the six sense-bases, not dwelling in the dharmas of the world, and delighting in what transcends the world.
This is the turn from following marks into being apart from marks. The five aggregates and the six sense-bases are pointed out one by one; Chengguan attaches them, saying “first the aggregates, next the sense-bases,” and says further that “not dwelling in the dharmas of the world is the eighteen elements, since faculty, object, and consciousness are the world. Not relying and not clinging is precisely the transcending of the world.” It must be noted that the sutra does not tell one to stop cultivating good — just above it said “diligently cultivating all roots of goodness,” and just below it says “constantly delighting to practice the roots of goodness of the universal gate.” What is left behind is not the practice but the grasping upon the practice.
Clear away one misreading: having nothing to which one clings is not having nothing that one does. Brought down to the ground: in judging whether you are clinging, what is looked at is not whether you act, but whether after acting there is still a ‘I did it’ left over in the mind.
Like empty space: where does the reason for not clinging lie?
The preceding passage spoke of not clinging; this passage gives the reason: “knowing that all dharmas are like empty space, with nowhere that they come from, neither arising nor ceasing, without anything real to be obtained and without anything to which one is defiled.”
Chengguan here divides the dharma from the simile: “the first clause is the simile; the text below ‘with nowhere that they come from’ contains both dharma and simile.” That is to say, “like empty space” is the comparison, and the five clauses below are both doctrinal meaning and comparison together, while the five clauses explain one another in turn — because they come from conditions and are without own-nature, therefore there is nowhere they come from; because there is nowhere they come from, therefore they neither arise nor cease; because they neither arise nor cease, therefore there is nothing real to be grasped; because there is nothing real, therefore there is nothing to which one is defiled. Pushed along in this way, not clinging is not an attitude forced down by main strength, but the natural result of having seen clearly.
Brought down to the ground: to force oneself not to cling is suppression; to see clearly that what is clung to is of itself without own-nature is release. The path the sutra walks is the latter.
Abiding in the true limit, without marks and apart from marks, being only a single mark
Going one layer further, the sutra speaks to the very utmost: “abiding in the true limit, without marks and apart from marks, being only a single mark.” These three clauses have the fewest words and the most perilous meaning — what is the true limit? And what again is being without marks? And if it is only a single mark, is that one mark not still a mark?
Chengguan here sets three questions in a row and answers them layer by layer: “What is the true limit? It is just the absence of marks. What is called the absence of marks? The substance is apart from the ten marks, and is only a single mark. What is the single mark? It is just the absence of marks.” Questioned to the end, it returns to where it began; this is not going in a circle, but saying that at this place one may not pursue it further by way of names and marks. He at once divides two gates in explanation: “the absence of marks is with respect to principle, since it is of itself originally absent. Being apart from marks is with respect to wisdom, since it is being apart from the grasping of marks.” The absence of marks is stated with respect to principle — it was never there to begin with; being apart from marks is stated with respect to wisdom — it is the contemplating mind's not grasping. As for “being only a single mark,” he says it is “because mind and object are merged.”
Clear away one misreading: a single mark is not ‘only one kind of mark left over’; it is the non-duality of grasper and grasped, in which there is nothing to be discriminated. Brought down to the ground: this passage is the deepest place in this dedication, and when one cannot read it through there is no need to force an explanation — hold first to the two words “not clinging” from the passage above.
“I too dedicate in this way”: what is equalled is that way of doing it
When the being apart from marks has been spoken, the sutra gathers back to the name of this dedication: “just as those roots of goodness of all the Tathāgatas of the past were dedicated, so do I too dedicate in this way,” and then, “I understand such a dharma, I realize such a dharma, I rely upon such a dharma, I give rise to the mind and cultivate it, and I do not go against the true mark of the dharma.”
This sentence is where the explanation of the name of the whole piece comes home. Chengguan divides it into two halves: the earlier raises what is equalled (how the Tathāgatas of the past dedicated), the later displays what does the equalling (how I come up to it). The four clauses of what does the equalling he also attaches clearly — “the first two clauses vow to be equal to the Buddha's understanding and realization” (understanding such a dharma, realizing such a dharma), “relying upon it, one cultivates and does not go against it” (relying upon such a dharma, giving rise to the mind and cultivating it, not going against the true mark of the dharma), and “reaching the ultimate ground is the fruit of cultivation.”
Clear away one misreading: to be equal to the Buddha is not to imitate the Buddha's outward marks, but to understand what he understood, realize what he realized, and rely upon what he relied upon. Brought down to the ground: the four words “I too in this way” are the whole formula this dedication gives to a practitioner.
Like an illusion, like a shadow, like the moon in water: knowing the practice without destroying the practice
When the four clauses of what does the equalling have been spoken, the sutra turns back and looks at its own practice: “knowing that the practice cultivated is like an illusion, like a shadow, like the moon in water, like an image in a mirror, made manifest by the coming together of causes and conditions, and so on up to the ultimate ground of the Tathāgata.”
The four similes share one principle, and the sutra itself states the principle outright — “made manifest by the coming together of causes and conditions.” An illusion, a shadow, the moon in water, an image in a mirror are all appearing and yet not real: one cannot say they are nothing, since they are seen; one cannot say they are real, since no own-substance can be found in them. Just so is the practice cultivated. What most demands notice is the closing clause: “and so on up to the ultimate ground of the Tathāgata” — even the fruit of buddhahood is within this string. Plainly, then, these four similes are not used to belittle practice, but to take away the grasping at practice as real.
Clear away one misreading: to say the practice is like an illusion is not to say that cultivating is cultivating in vain. Brought down to the ground: one who knows the practice is like an illusion in fact practices the longer, because he will not lose heart for failing to see any ‘real result.’
The nineteen names of dedication: nineteen faces of one single thing
When the portion on being equal to the present and the future is reached, the sutra suddenly lists a string of names: the foremost dedication, the excellent, the most excellent, the high, the unsurpassed, the unequalled, the equal to the unequalled, the incomparable, the matchless, the revered, the wondrous, the impartial, the upright, of great merit, the vast, the good, the pure, apart from evil, and not following after evil. It is one and the same dedication — what need is there of nineteen names?
Chengguan says this is because the being apart from marks has already been set forth at length in the earlier chapter on the past, and here the text is no longer elaborated; it “simply praises what is excellent, the meaning being kept by way of abbreviation” — in other words, these nineteen names gather up the doctrinal meaning of the preceding text once again by way of praise. He explains them in two portions: the first nine are “distinguishing excellence by setting one thing over against another,” that is, comparing it with others so as to display its excellence (in general it stands out at the head, hence “foremost”; it surpasses the ordinary and the lesser; it goes beyond the stations of the cause; it stands out alone; there is nothing that can be added above it; there is nothing that can be its peer; there is not a second that could be its equal; it is without match; it is without adversary); the latter ten are “displaying excellence with respect to its own substance” (revered is that it is precious and to be honored; wondrous is that words and thought do not reach it; impartial is that being in accord with principle there is no unevenness; upright is that it is not directed toward any other destiny; of great merit is that it gathers in virtue; vast is that it pervades the Dharma realm; good is that it is apart from the indeterminate; pure is that it is apart from stain and defilement; apart from evil is that of itself it has no evil practice; not following after evil is that it does not follow evil conditions).
Brought down to the ground: in reading this string one need not memorize it as nineteen matters, but take it as nineteen checkpoints upon a single matter — every one of the names is asking, ‘Is your dedication like this?’
After rightly dedicating: the three kinds of action are of themselves made pure
The sutra says, “when the bodhisattva has in this way rightly dedicated his various roots of goodness, he accomplishes pure actions of body, of speech, and of mind,” and from there runs down to “forever pulls out the root of all clinging.”
The order here must be seen clearly: it is first the right dedication and then the purity of the three kinds of action, not that one must first be pure before one can dedicate. On this passage Chengguan merely notes, “second, making clear the benefit accomplished by dedication; the text is evident and may be known,” and gives no further detailed explanation — because the sutra itself has already set it out very neatly: he abides in what the bodhisattvas abide in and is without fault; he cultivates good actions and is apart from evil of body and speech; he cultivates omniscience and knows that in dharmas there is nothing that is done; he abides in transcendent dharmas and is undefiled by worldly ones; and at the last he “accomplishes the skillful means of dedication and forever pulls out the root of all clinging.”
Clear away one misreading: dedication is not a closing gesture after practice is finished; it is itself remaking the one who practices. Brought down to the ground: the final clause “forever pulls out the root of all clinging” answers exactly to the earlier “without anything to which he clings” — dedication carried through to the end pulls out the root of grasping.
The fruit of the station: what does one who dwells in this dedication obtain?
The last portion of the prose is the fruit of the station: after “this is the bodhisattva-mahāsattva's third dedication, the dedication equal to all buddhas,” the sutra says that one who dwells in this dedication enters deeply into the deeds of the Tathāgatas, tends toward the excellent and wondrous virtues of the Tathāgata, enters the deep and pure sphere of wisdom, is not parted from the deeds of the bodhisattvas, is well able to discriminate skillful and wondrous means, enters the deep Dharma realm, knows well the successive stages of the bodhisattva's cultivation, enters the family of the buddhas, by skillful means discriminates and knows all dharmas, and although he manifests a body and is born within the world, yet toward the dharmas of the world his mind has nothing to which it clings.
Chengguan determines these to be “briefly setting forth ten kinds of excellent virtue,” and explains the first three: the first is that because he cultivates the deeds of a buddha in order to dedicate equally with the buddhas, he therefore obtains entry deep into the deeds of the Tathāgatas — and he points out further that “dedicating to sentient beings is the deed of a buddha,” taking the ten kinds of buddha-deed in this sutra's “Detachment from the World” as a cross-reading; the second is tending toward the virtue of the buddha-fruit, which is being directed toward awakening; the third is that wisdom enters the deep principle, which is being directed toward the true limit. The fruits of the dedication toward the three places appear here one by one.
Brought down to the ground: the last virtue, “although he again manifests a body and takes birth within the world, yet toward the dharmas of the world his mind has nothing to which it clings,” answers head to tail with the earlier “together with wife and child” — this dedication begins from abiding at home, and it likewise concludes with dwelling in the world undefiled.
The verses matched to the prose: how do the twenty-four verses gather the whole piece?
After the prose there are forty-eight lines of verse. Chengguan determines them as “twenty-four verses, divided into three: the first twenty-one praise the practice of the station above, the next two the fruit of the station, and the last one is the concluding praise”; Li Tongxuan, on the sixty-fascicle text, says, “below there are forty-eight lines of verse, two lines to a verse,” so that his count of lines and of verses agrees with this, though he does not divide further.
Matching them portion by portion according to Chengguan's outline: the first verse is the general statement and explanation of the name (“those bodhisattva-mahāsattvas study the dharma of dedication of the past buddhas”), and the twenty verses below praise the broad explanation that precedes — of which nineteen verses properly make clear the dedication and the last one verse praises the benefit accomplished. Of the nineteen verses, the first six praise the dedication of the roots of goodness arisen from objects (the first two praising the roots of goodness dedicated together with the dedication of joy to the buddhas, the latter four praising the dedication to sentient beings that they may obtain the joy of a buddha); the next thirteen praise the dedication that gathers in the ten thousand goods, divided as the first four praising the dedication of increase, the next three praising the dedication of gathering, and the last six turning back to praise the portion on dedicating to bodhisattvas. Within these last six Chengguan further divides the first four as following marks and the latter two as apart from marks, and points them out verse by verse: “the first verse reaches the limit of dharmas; the two and the not-two, set over against each other, are both stilled,” which is precisely the verse “his mind does not weigh and measure the two dharmas”; “the latter verse comprehends the source of the false, dispelling objects by perception, and when objects are exhausted perception too is gone,” which is precisely the verse “all the worlds throughout the ten directions are entirely the discriminations of sentient beings' perceptions.” The verse praising the benefit accomplished is “when the bodies of those bodhisattvas have been made pure, then their minds too are pure and without blemish,” answering to the prose's “he accomplishes pure actions of body, of speech, and of mind.” The two verses after that praise the fruit of the station, and the last verse, “that foremost wisdom, that vast wisdom … thus does the one of most excellent wisdom speak,” concludes in praise of what has been expounded.
Brought down to the ground: the verses are not repetition but a second look with a different pair of eyes — the prose states the principle densely, the verses state it short and sharp, and reading the two side by side takes the least labor.
Lineage
The designations and the doctrinal meaning of this dedication are each taken up in their own way among the ancients; they are recorded here without adjudication of higher and lower.
The transmission of the designation: as to the name of the third of the ten dedications, the Pusa yingluo benye jing has in its enumeration of the ten dedication-minds “third, the mind of the dedication equal to all buddhas,” of the same form as the eighty-fascicle text; and Zhiyan's Huayan kongmu zhang likewise has in its enumeration of the names of the ten dedications “third, the dedication equal to all buddhas” — both of these being enumerations of names and not explanations of meaning. Chengguan, at the point of explaining the name in the present section, cites from the Benye jing the sentence “the dharma of the buddhas of the three times is practiced at all times,” in aid of the sense of ‘being equal to the buddhas of the three times.’ As for the Huayan yisheng jiaoyi fenqi zhang, the Shixuan men, and the Huayan jing zhigui, a search for this name yields no occurrence in any of them; and Chengguan's cited sentence from the Benye jing likewise yields no occurrence in those four works — this is recorded as wanting, according to the facts.
Divergence in the explanation of the name and the determining of the substance: Chengguan establishes the name from what is equalled, and takes “entering deeply into the nature of dharmas and practicing the good of the universal gate” as the nature of this dedication; Li Tongxuan, by contrast, does not follow the road of outline-determination but determines outright that “the third, the dedication equal to all buddhas, takes the perfection of patience as its substance, with the other nine as its companions,” and betokens this station by the elder Supreme Excellence, in the Grove of No Sorrow at the Banner of Great Adornment, east of the City of the Delightful, whom Sudhana visited — the city's name, the Delightful, betokening that having obtained the dharma one accomplishes patience and people find one delightful to see; dwelling east of the city betokening that patience is the head of the ten thousand practices; the Banner of Great Adornment betokening that patience is unmoved amid unfavorable objects; and the Grove of No Sorrow betokening that when patience accomplishes the fullness of practice it gives broad shade like a grove. Li Tongxuan further explains the name by way of the successive order: “moreover, above it was called the indestructible dedication, and next after it the dedication equal to all buddhas, making clear that the succession is fitting as it is.” The one explains the name by outline-determination and the other matches the perfections by symbolic betokening; their doctrinal eyes differ, and both are recorded without adjudication.
Divergence in the division of the text: Chengguan determines the prose as the practice of the station and the fruit of the station, and the practice of the station in three, as the statement of the name, the proper display of the aspect of dedication, and the general conclusion, opening the proper display by the five vehicle-objects of dedication (buddhas · bodhisattvas · sentient beings possessing good · the two vehicles · sentient beings possessing evil); Fazang, in the Tanxuan ji and upon the sixty-fascicle text, determines the prose as statement, explanation, and conclusion, and opens the proper display by the two gates of the dedication to sentient beings and awakening and the dedication to the true limit. As to the pure minds among the roots of goodness dedicated, Chengguan, following the eighty-fascicle text, determines six objects and four pure minds, while Fazang, following the sixty-fascicle text, determines two objects and three pure minds. Since the scriptural texts the two masters rely upon differ, their opening and joining differ accordingly; these are the settled sayings of the ancients, and are recorded without adjudication.
Divergence in the translated text: in the three double clauses of the great vows gathering in the good, the second word of each double clause is “rightly” in the eighty-fascicle text and “equally” in the sixty-fascicle; Chengguan attaches the note that the Jin scripture translated “rightly” as “equally,” and says that one word in the Sanskrit text runs through both “rightly” and “equally,” and further records that certain of the ancients took this passage as a conclusion of the preceding text, a divergent reading which he expressly does not adopt. In the enumeration of the names of dedication, the eighty-fascicle text has nineteen and the sixty-fascicle twenty; Chengguan points out that the one lacking is the clause “the dedication of bright purity,” because the present translation takes it as the same as “pure.” Both of these divergent readings are collations already made by Chengguan, and are recorded without adjudication.
考據Apparatus
十迴向之第三，名從「所等」而立——所等者，三世諸佛迴向之道。澄觀釋名云「若準次文，但等三世諸佛迴向之道，準下亦等善根」〔T35n1735 0702a19–0702a20〕，其名從所等而立，並以「深入法性行普門善而為其性」〔0702a24〕定其體。本節之骨在兩重：一是迴向五乘之境（佛·菩薩·有善眾生·二乘·有惡眾生），二是隨相與離相雙行——隨相處說到「在家宅中與妻子俱」與「施與畜生之食一摶、一粒」之細，離相處說到「住於實際，無相離相，唯是一相」之極。長行終以十九種迴向名列句收攝，重頌二十四偈對位而頌。李通玄別以「忍波羅蜜為體」立宗〔T36n1739 0860a05〕，與澄觀之科判不同其眼，並錄不判。
一、科判定位
| 科判系統 | 此子之位 |
|---|---|
| 底本 T279 三十九品 | 品二十五 十迴向品（第五會 兜率天宮）；第三等一切佛迴向＝〔T10n0279 0129b09〕–〔0131a13 前〕（卷二十四） |
| 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）〔T35n1735 0695a14–a16〕，本節屬說分之第三；本科起〔0702a18〕，訖於第四至一切處迴向前〔0704a10〕 |
| 澄觀科·長行 | 「長行亦二：先位行、後位果。」〔T35n1735 0702a18〕位行復三——標名·正顯迴向相·總結〔0702a19–0702b04〕 |
| 澄觀科·偈頌 | 「第二偈頌。二十四偈，分三：初二十一頌頌前位行、次二位果、後一結歎。」〔T35n1735 0703c25–0703c27〕 |
| 法藏《探玄記》（六十華嚴疏） | 第三等諸佛迴向〔T35n1733 0249c18〕起，訖於第四至一切處迴向前〔0252a03〕；「前中亦二：初位行、後位果。前中三，謂標、釋、結。」〔0249c18〕 |
| 李通玄《新華嚴經論》 | 第三等一切諸佛迴向〔T36n1739 0860a05〕起；頌科「已下有四十八行頌，兩行一頌」〔0860b16–b17〕 |
| 60 本 T278 | 〈金剛幢菩薩十迴向品第二十一〉；徵句「佛子！何等為菩薩摩訶薩第三等諸佛迴向？」〔T09n0278 0493b11〕起，訖於第四至一切處前〔0495a28〕 |
澄觀之位行三分——標名一段、正顯迴向相一段、總結一段：
「前中亦三：初標名者，若準次文，但等三世諸佛迴向之道，準下亦等善根，故文云「如過去佛所行一切善根，我亦如是故。」」〔T35n1735 0702a19–0702a21〕
正顯迴向相之下，澄觀再分所行迴向與所因之行；所行迴向中又分等隨相、等離相：
「前中又二：先等隨相、後等離相。前中復二：先明對境善根以將迴向、後總攝萬善以將迴向。」〔T35n1735 0702a27–0702a29〕
迴向五境之科——本節最要之骨架：
「第二正迴向中，迴向五乘之境，文分五段：一佛、二菩薩、三有善眾生、四二乘、五有惡眾生。」〔T35n1735 0702b06–0702b08〕
其結攝云：「上來五段，初一迴向菩提、餘四迴向眾生。」〔T35n1735 0702c08–0702c09〕
位果之科——「第二位果，略辨十種勝德。」〔T35n1735 0703c22〕其前三德繫之云：「一因修佛業以等佛迴向故，迴向眾生是佛業故。又如〈離世間品〉十種佛業。二趣佛果德，向菩提故。三智入深理，向實際故。餘可知。」〔T35n1735 0703c22–0703c25〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 等一切佛迴向 | —（音寫從闕） | 本節「云何為菩薩摩訶薩等一切佛迴向？」〔T10n0279 0129b09〕 | 十迴向之三；名從所等立，澄觀云「此從所等立名，即等一切佛之迴向」〔T35n1735 0702a24〕 |
| 迴向 | —（音寫從闕） | 本節「隨順修學去、來、現在諸佛世尊迴向之道」〔T10n0279 0129b10〕 | 澄觀於品總釋云「迴者轉也，向者趣也，轉自萬行趣向三處」〔T35n1735 0694c08–0694c09〕 |
| 摩訶薩 | mahāsattva（摩訶薩埵之略·音寫即古傳） | 本節「此菩薩摩訶薩隨順修學」〔T10n0279 0129b10〕 | 大有情；菩薩之美稱 |
| 薩婆若 | sarvajña（「薩婆若」即古傳音寫） | 本節「心常迴向薩婆若道」〔T10n0279 0129c22〕 | 一切智；佛之智 |
| 一切種智 | — | 本節「專意勤求一切種智」〔T10n0279 0129c09〕 | 盡知一切法之種別相之智 |
| 辟支佛 | pratyekabuddha（「辟支」即古傳音寫） | 本節「為聲聞、辟支佛迴向亦復如是」〔T10n0279 0129c06〕 | 獨覺；二乘之一 |
| 閻羅王 | yama（「閻羅」即古傳音寫） | 本節「永離地獄、餓鬼、畜生、閻羅王等一切惡處」〔T10n0279 0129c07〕 | 主治罪之王；此處與三惡道並舉為惡處 |
| 六處 | — | 本節「不取識，捨離六處」〔T10n0279 0130a20〕 | 眼耳鼻舌身意六內入處；澄觀云「初蘊、次處」〔T35n1735 0703b19〕 |
| 實際 | — | 本節「住於實際，無相離相，唯是一相」〔T10n0279 0130a23〕 | 澄觀設三問而自釋之：「實際謂何？即是無相。何名無相？體離十相，唯是一相。一相謂何？即是無相。」〔T35n1735 0703b27–0703b29〕 |
| 普門善根 | — | 本節「常樂習行普門善根」〔T10n0279 0130a24〕 | 澄觀云「既稱法性修隨相故，一攝一切，名普門善」〔T35n1735 0703c02–0703c03〕 |
| 無等等迴向 | — | 本節「無等迴向、無等等迴向」〔T10n0279 0130b05〕 | 十九名之第七；澄觀釋「七唯至極無二者可齊等故」〔T35n1735 0703c15–0703c16〕 |
| 一摶 | — | 本節「乃至施與畜生之食一摶、一粒」〔T10n0279 0130a04〕 | 摶食之一團；與「一粒」並舉極言所施之微 |
三、譬喻·修辭
(一) 如幻·如影·如水中月·如鏡中像（四喻·所修行之喻）——「知所修行，如幻如影，如水中月，如鏡中像，因緣和合之所顯現」〔T10n0279 0130a28〕：
- 喻依：幻事、光影、水中之月、鏡中之像——四者皆現而非實。
- 喻體：菩薩自知其所修之行。
- 所顯義：經文以「因緣和合之所顯現」自釋四喻之通義；行不廢而不取為實，故上文云「悉以迴向而無所著」〔0130a18〕。
(二) 如虛空（法性之喻）——「知一切法皆如虛空，無所從來，不生不滅，無有真實，無所染著」〔T10n0279 0130a21〕：澄觀判此句為喻而分法喻：「初句是喻，「無所從」下文含法、喻。但觀所喻，能喻可知，皆由從緣無性故無來等五句展轉相釋故。」〔T35n1735 0703b22–0703b24〕
(三) 苦海·生死曠野·煩惱海（苦之三喻）——「永度苦海」〔T10n0279 0130a06〕、「欲令永離生死曠野」〔0130a11〕、「出煩惱海」〔0130a12〕：以海喻深廣不可越、以曠野喻無依無歸。澄觀於所離苦九句下釋其名相：「受即苦之自性。蘊即苦依，謂五盛陰。苦覺謂苦相，亦攝怨會、愛離等覺。聚謂生老病死、三苦八苦。行即罪業，因即諸惑。本即貪欲，處即三塗。」〔T35n1735 0703a26–0703a29〕
(四) 魔境界·佛境界·世間種·如來種（出入與種植之對句）——「出魔境界，入佛境界；斷世間種，植如來種」〔T10n0279 0130a14〕：以境界喻所居、以種喻所因，四句兩對，一出一入、一斷一植。
(五) 獻芹·香華奉佛（澄觀之喻·釋「何須願佛得樂」）——澄觀自設此難而以喻答之：
「然佛德已圓，今願增者，尊重荷恩展誠敬故。亦猶獻芹於上、香華奉佛，非彼須待。」〔T35n1735 0702b10–0702b12〕
法藏於《探玄記》亦設同一問而答云：「問：諸佛德滿樂圓，何須願佛得樂？設願，佛德豈增？答：佛豈須人間香華為表孝情供養，以此菩薩愛敬如來，是故自所得樂迴以向佛。」〔T35n1733 0250a06–0250a10〕
(六) 頌中之喻——人中師子·照世大明燈——「人中師子所有樂，願使群萌悉圓滿」〔T10n0279 0130c03〕、「願令眾生皆悉得，而為照世大明燈」〔0130c05〕：師子喻佛之無畏獨尊，明燈喻佛之破闇利世；二喻皆在頌之對境善根迴向段。
(七) 排比之體——本節三處長排比為其修辭骨幹：迴向諸佛之十樂句（「不可思議佛所住樂」至「行無二行不變異樂」〔T10n0279 0129b17–0129b22〕）、居家所作之列舉（「若著衣裳、若噉滋味、若服湯藥、澡漱塗摩、迴旋顧視、行住坐臥、身語意業、若睡若寤」〔0129c20–0129c22〕）、十九迴向名列句（「第一迴向」至「不隨惡迴向」〔0130b04–0130b09〕）。
四、異譯對勘
本節之漢譯校本二：實叉難陀 T279（底本·卷二十四）· 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）。四十華嚴 T293 唯譯品三十九，於本節無對校。
句一 徵句與迴向名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！云何為菩薩摩訶薩等一切佛迴向？ | T10n0279 0129b09 |
| 佛馱 T278 | 佛子！何等為菩薩摩訶薩第三等諸佛迴向？ | T09n0278 0493b11 |
| 李通玄《論》所用 | 第三等一切諸佛迴向者 | T36n1739 0860a05 |
異文所繫：(甲) 徵詞 80 作「云何為」，60 作「何等為」。(乙) 迴向名三形並見——80 作「等一切佛迴向」、60 正文作「等諸佛迴向」（無「一切」二字）、李通玄正文作「等一切諸佛迴向」（多一「諸」字）。三本同義異形，並錄不判。(丙) 60 徵句自帶次第語「第三」，80 徵句無之，而於結名處作「是為菩薩摩訶薩第三等一切佛迴向」〔T10n0279 0130b14〕。
句二 所迴善根之四淨心
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 見一切色乃至觸法若美、若惡，不生愛憎，心得自在；無諸過失，廣大清淨；歡喜悅樂，離諸憂惱；心意柔軟，諸根清涼 | T10n0279 0129b11–0129b14 |
| 佛馱 T278 | 見好惡色，其心清淨而無憎愛；歡喜悅樂，起無壞心，離諸憂惱；得正直心，身意柔軟，諸根清涼 | T09n0278 0493b13–0493b15 |
異文所繫：(甲) 80 舉六境之總（「見一切色乃至觸法」），60 唯舉色（「見好惡色」）。(乙) 80 有「無諸過失，廣大清淨」一句，60 作「起無壞心」而多「得正直心」一句。(丙) 淨心之數，澄觀依 80 判為四：「謂學佛修時，於六境違順成四淨心。」〔T35n1735 0702b01–0702b03〕法藏依 60 判為三：「初中謂於二境得三淨心：一於違順二境得離憎愛之結；二既離此結，喜樂無壞；三既離結情歡，令身心調暢輕安適悅」〔T35n1733 0249c28–0250a02〕所依經本不同，故境數與心數並異。全錄不判。
句三 迴向諸佛之十樂
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 願以我今所種善根，令諸佛樂轉更增勝，所謂：不可思議佛所住樂、無有等比佛三昧樂、不可限量大慈悲樂、一切諸佛解脫之樂 | T10n0279 0129b16–0129b19 |
| 佛馱 T278 | 一切諸佛雖有無上淨妙快樂，復願諸佛具不思議佛所住樂，具足攝取不可稱量佛三昧樂，成就無量大悲快樂，具足成就不可計議佛解脫樂 | T09n0278 0493b16–0493b20 |
異文所繫：(甲) 60 先牒「一切諸佛雖有無上淨妙快樂」而後起願，80 無此牒句而以「願以我今所種善根，令諸佛樂轉更增勝」總標。法藏之釋正繫於 60 之牒句：「初中明自得樂之時，念欲迴向供諸佛，是故先牒諸佛自樂，故云諸佛雖有淨妙快樂。」〔T35n1733 0250a03–0250a06〕(乙) 十句之數二本同，法藏亦云「下有十句，正願諸佛所得之樂」〔T35n1733 0250a06〕，澄觀云「「所謂」下別，文有十句」〔T35n1735 0702b12〕。(丙) 末二句 80 作「住無礙住恒正定樂、行無二行不變異樂」，60 作「具足無礙法門，心常寂定而無散亂，佛無二行不可壞樂」——60 於此開為敘述句而 80 存排比。
句四 迴向菩薩之十句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 願未滿者令得圓滿，心未淨者令得清淨，諸波羅蜜未滿足者令得滿足 | T10n0279 0129b23–0129b25 |
| 佛馱 T278 | 令願未滿者，悉令滿足；未淨直心者，令淨直心；未滿諸波羅蜜者，悉令滿足 | T09n0278 0493b26–0493b28 |
| 實叉 T279 | 不捨大精進，守護菩提門一切善根；能令眾生捨離我慢，發菩提心 | T10n0279 0129b26–0129b27 |
| 佛馱 T278 | 不捨大莊嚴，守護菩提門及諸善根；能令一切眾生，捨離放逸，發菩提心 | T09n0278 0493b28–0493c01 |
異文所繫：(甲) 80「心未淨者」↔ 60「未淨直心者」；澄觀正引 60 以釋之：「二淨十住解心故，晉經云未淨直心者」〔T35n1735 0702b21–0702b22〕。(乙) 80「不捨大精進」↔ 60「不捨大莊嚴」。(丙) 80「捨離我慢」↔ 60「捨離放逸」。句數二本同十，澄觀判「有十，前六自行、後四利他」〔T35n1735 0702b18–0702b19〕。
句五 迴向眾生之十益（澄觀科）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 願一切眾生所有善根，乃至極少一彈指頃，見佛聞法，恭敬聖僧。彼諸善根皆離障礙，念佛圓滿，念法方便，念僧尊重，不離見佛，心得清淨 | T10n0279 0129c02–0129c05 |
| 佛馱 T278 | 迴向一切眾生見佛聞法、敬心近僧，迴向具足專心念佛，迴向具足念淨妙法，迴向念僧尊重恭敬，迴向見佛未曾遠離，迴向成就諸清淨心 | T09n0278 0493c04–0493c08 |
異文所繫：(甲) 80 以「願一切眾生」總冒而下列十一句（澄觀科為十益），60 每句皆冠「迴向」二字為排比。(乙) 80 獨有「乃至極少一彈指頃」之量詞，60 無之。(丙) 80 末三益作「淨諸神通，捨法疑念，依教而住」〔0129c05–0129c06〕，60 作「迴向清淨諸通善根，迴向除滅一切疑惑」〔0493c08–0493c09〕，60 少一句。澄觀依 80 判「今令住佛乘，以成十益。初三令念三寶、次三念己成德、後三由德成益，各如次配佛法僧寶，念佛三昧能發通故」〔T35n1735 0702b29–0702c03〕。
句六 大願攝善之三重句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 所有善根，皆以大願，發起、正發起，積集、正積集，增長、正增長，悉令廣大具足充滿 | T10n0279 0129c11–0129c13 |
| 佛馱 T278 | 菩薩摩訶薩所行善根，以諸大願攝取行等行、積聚等積聚、長養等長養，皆悉廣大，具足充滿 | T09n0278 0493c17–0493c19 |
異文所繫：三重句之第二字，80 作「正」，60 作「等」。澄觀正繫此異而追及梵本：「而晉經譯正為等，以梵本云三，通正及等。然等有二義：一者等佛，謂以菩薩之行等佛之行；二者等餘，謂以一行等餘諸行。」〔T35n1735 0702c21–0702c24〕又於第一句繫云：「一未生善根，以大願方便發起令生，故晉經以發起為行」〔0702c13–0702c14〕澄觀復記古德之異讀而不取：「然古德將為結上，雖穿鑿非一，並未會下文。若以等為平等，與正相近，亦攝義不周，並非今用。」〔0702c24–0702c26〕誌錄不判。
句七 居家所作
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 若著衣裳、若噉滋味、若服湯藥、澡漱塗摩、迴旋顧視、行住坐臥、身語意業、若睡若寤 | T10n0279 0129c20–0129c22 |
| 佛馱 T278 | 被著衣裳，若飲若食，服諸湯藥，行、住、坐、臥，身、口、意業，具足清淨，諸根調伏，皆悉安諦，洗浴塗身、寂靜徐步、迴旋顧眄、舉足下足、若眠若覺，不失威儀，善攝諸根，未曾散亂 | T09n0278 0493c26–0494a01 |
異文所繫：60 之列較 80 為廣，多「寂靜徐步」「舉足下足」二事及「不失威儀，善攝諸根，未曾散亂」之結；80 存八目之整齊排比而收於「如是一切諸有所作，心常迴向薩婆若道」〔T10n0279 0129c22〕。又 80「與妻子俱」段有「以善方便化己眷屬，令入菩薩智，令成熟解脫」〔0129c15–0129c16〕，60 作「方便示現妻子眷屬。菩薩善方便智，皆悉成就，究竟解脫」〔T09n0278 0493c21–0493c23〕——所化之對象與所成之相二本文脈微異。
句八 迴向名列句之數
| 校本 | 句數 | 出處 |
|---|---|---|
| 實叉 T279 | 十九句（第一迴向·勝·最勝·上·無上·無等·無等等·無比·無對·尊·妙·平等·正直·大功德·廣大·善·清淨·離惡·不隨惡） | T10n0279 0130b04–0130b09 |
| 佛馱 T278 | 二十句（澄觀繫） | 澄觀〔T35n1735 0703c11–0703c12〕 |
異文所繫：澄觀逐字繫之云：「有十九句，晉經具二十句，謂「廣大」下有明淨迴向；今譯謂同清淨，故缺此一。」〔T35n1735 0703c11–0703c12〕其釋十九句之義用曰：「於中，初九形對辨勝……後十約自體顯勝」〔0703c13–0703c17〕全錄不判。
偈頌之對勘
80 本頌二十四偈四十八行〔T10n0279 0130b23–0131a12〕。澄觀判「二十四偈，分三：初二十一頌頌前位行、次二位果、後一結歎」〔T35n1735 0703c25–0703c27〕；李通玄就六十本判「已下有四十八行頌，兩行一頌，所頌前法如文具明，不煩更解」〔T36n1739 0860b16–0860b18〕——行數與偈數二家所計相合，而分科之詳略異。誌錄不判。
五、宗義之經據〔眼〕
(一) 「等」之所指——從所等立名——本迴向不以能迴向之行立名，而以所等之佛立名。經文首句即定之：「此菩薩摩訶薩隨順修學去、來、現在諸佛世尊迴向之道」〔T10n0279 0129b10〕；至離相段復以「如彼過去一切如來善根迴向，我亦如是而為迴向」〔0130a25–0130a26〕結成之。澄觀據此二句釋名：「初標名者，若準次文，但等三世諸佛迴向之道，準下亦等善根」〔T35n1735 0702a19–0702a20〕又別引《菩薩瓔珞本業經》一句為助：「《本業》亦云「三世諸佛法一切時行。」」〔0702a21–0702a22〕
(二) 迴向三處之全備——澄觀於品總釋定迴向之義為『轉自萬行趣向三處』〔T35n1735 0694c08–0694c09〕；本節五段之科正見三處之全：初迴向佛即向菩提，後四迴向眾生，而離相段之「住於實際，無相離相」〔T10n0279 0130a23〕即向實際。澄觀明言其為一時而非前後：「前明迴向菩提，為眾生故；後迴向眾生，令得菩提。皆是綺互，欲顯一時迴向三處耳。」〔T35n1735 0703a02–0703a04〕
(三) 隨相與離相雙行——本節之特出處在二者不相離。隨相處細至「與妻子俱」〔T10n0279 0129c13〕、「一摶、一粒」〔0130a04〕；離相處極至「不依色，不著受，無倒想，不作行，不取識，捨離六處」〔0130a19〕、「住於實際，無相離相，唯是一相」〔0130a23〕。澄觀於離相段標其為向實際而統攝前二：「第二「復作是念如過去」下等佛離相迴向者，即向實際。統於前二，說有前後、行在一心。」〔T35n1735 0703b12–0703b14〕又於離相之標句繫云：「初標隨相，即有離相，故末句云而無所著」〔0703b16–0703b17〕頌中「雖為群生故迴向，而於迴向無所著」〔T10n0279 0130c07〕即其對位之句。
(四) 微善亦成迴向——福田之劣不礙迴向之大——「乃至施與畜生之食一摶、一粒」〔T10n0279 0130a04〕一段，澄觀判為積集迴向之微細相：「下至一摶一粒其福至微，施與畜生其田至劣，積此微善，亦以大願令正發起成迴向行」〔T35n1735 0703a22–0703a24〕又以三世收其善：「一摶一粒等，即現集也。初發心來，即已集也。當集之善雖則未起，願力逆要，起必任運注向三處」〔0703b09–0703b11〕經文正文即作「如是所有已集、當集、現集善根，悉以迴向」〔T10n0279 0130a15–0130a16〕。
(五) 處家不礙道——本節之隨緣攝善——「在家宅中與妻子俱，未曾暫捨菩提之心」〔T10n0279 0129c13〕以下一段，澄觀判為隨染無污迴向：「初明隨染無污迴向，以慈故隨染、以智故居清淨道念薩婆若。」〔T35n1735 0703a05–0703a07〕其次段「動與道合，迴向遍而無間」〔0703a07–0703a08〕。澄觀於釋名段亦引此文以顯無間之義：「兼顯無間，故下文云「與妻子俱，未曾暫捨菩提之心。」」〔0702a22–0702a23〕
(六) 實際之三問——離相段之「住於實際，無相離相，唯是一相」〔T10n0279 0130a23〕，澄觀以三問三答層層剝之，並分理智二門：「實際謂何？即是無相。何名無相？體離十相，唯是一相。一相謂何？即是無相。又無相約理，本自無故。離相約智，離取相故。唯是一相，心境冥故。」〔T35n1735 0703b27–0703c01〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
釋名與定體：
「此從所等立名，即等一切佛之迴向，以深入法性行普門善而為其性。」〔T35n1735 0702a24–0702a25〕
科文：長行二分（位行·位果）〔0702a18〕；位行三分（標名·正顯迴向相·總結）〔0702a19–0702b04〕；正顯迴向相二分（所行迴向·所因之行）〔0702a25〕；所因之行二分（總標願行·別顯彼相）〔0702b04〕；不著相三分（標行迴向·顯迴向意·結行成德）〔0702b09〕；偈頌三分〔0703c25〕。
迴向五境之各釋：迴向有善眾生者，「亦是迷真實義愚眾生，有於少善，但為求有處人天乘」〔0702b28–0702c01〕；迴向二乘者，「然眾生於佛法易反復，故先迴向之。二乘終竟迴心，故亦不捨，例前成益」〔0702c04–0702c05〕；迴向有惡眾生者，「謂不遺闡提，亦是迷異熟愚眾生，不見苦果故」〔0702c06–0702c07〕。
《演義鈔》T36n1736：本節範圍內未見對應標目段（〔查無〕；見目八）。
- 義疏所引澄觀逐字之補錄（依《疏》卷二十七）：「謂隨發起積集增進，必向三處，不餘趣求。離諸過失，名之為正。」〔T35n1735 0702c16〕・「皆自德，能向菩提」〔0703a16〕・「不住世法，即十八界，有根境識是世間故。不依不著，即是出世」〔0703b19〕・「初二句願等佛解證」〔0703c05〕・「依之修行不違」〔0703c05〕・「至究竟地，即是修果」〔0703c06〕・「直歎殊勝，義存影略」〔0703c10〕・「第二明迴向成益，文顯可知」〔0703c21〕・「初偈達法際，二與不二相待皆寂」〔0704a07〕・「後偈了妄源，以想遣境、境盡想亡」〔0704a08〕。
法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）
科文（就六十本）：
「第三等諸佛迴向中亦二，謂長行及偈。前中亦二：初位行、後位果。前中三，謂標、釋、結。釋中三：初標舉所學迴向之意，即釋名也；二「此菩薩修行時」下正顯迴向；三「如是摩訶薩以諸善根正迴向已成就妙身」下明迴向所成益。」〔T35n1733 0249c18–0249c23〕
正迴向之二分：「第二正迴向中二：初眾生菩提迴向、後「復作是念如彼過去」下明實際迴向。」〔T35n1733 0249c23–0249c24〕其下復分「初因事以行迴向、後「摩訶薩若在家」下隨緣攝善迴向」〔0249c25–0249c26〕。
三淨心：「初中謂於二境得三淨心：一於違順二境得離憎愛之結；二既離此結，喜樂無壞；三既離結情歡，令身心調暢輕安適悅，既得此樂因即迴向。」〔T35n1733 0249c28–0250a02〕
李通玄《新華嚴經論》T36n1739（表法異軌）
定體：
「第三等一切諸佛迴向者，以忍波羅蜜為體，餘九為伴。」〔T36n1739 0860a05–0860a06〕
表法：以善財所見之善知識表此位——「表法中以善財童子所見可樂城東大莊嚴幢無憂林中無上勝長者是也。」〔T36n1739 0860a06–0860a08〕其釋城名云「為城名可樂，依主所行之行立其名故。為明得法成忍，人見可樂」〔0860a07–0860a09〕；釋方位云「住城東者，為明忍為覺行之首……明忍為萬行之首，生眾福故，故名城東也」〔0860a09–0860a13〕；釋幢與林云「大莊嚴幢者，忍隨違境不動也，是幢義。無憂林者，明忍成行滿，如林廣蔭也」〔0860a13–0860a14〕。
釋迴向名與次第：「如佛，佛所行願皆悉願為故，名等一切諸佛迴向，令願行一如佛故。又前云不壞迴向，以次等一切諸佛迴向，明次第合然。」〔T36n1739 0860b14–0860b16〕
誌錄不判
釋此迴向之名，澄觀從所等立名而以「深入法性行普門善」為性，李通玄則以「忍波羅蜜為體，餘九為伴」立體並以善財可樂城東之表法顯之——一取科判釋名，一取表法配度，所立不同。科文之目，澄觀作標名·正顯·總結而以迴向五境開正顯，法藏作標·釋·結而以眾生菩提迴向與實際迴向開正顯。所迴善根之淨心，澄觀依八十判四心（六境），法藏依六十判三心（二境）。頌之分科，澄觀就八十判二十四偈分三，李通玄就六十判四十八行兩行一頌而不更細判。迴向名列句，八十十九、六十二十。此諸異釋皆古德成說，誌錄之，不判高下。
七、互讀·承衍
本節為十迴向位第三之經源。承衍繫鏈唯就古德所引與名相所出，不逾本編既錄之出處：
- 《菩薩瓔珞本業經》T24n1485：十迴向心名列句作「三、等一切佛迴向心」〔T24n1485 1014a10〕——與八十本迴向名同形（名列，非義釋）。澄觀於本科釋名處引《本業》「三世諸佛法一切時行」〔T35n1735 0702a21–0702a22〕以助『等三世佛』之義。
- 智儼《華嚴孔目章》T45n1870：十迴向名列句作「三等一切佛迴向」〔T45n1870 0555b09〕（名列，非義釋）——八十本迴向名於華嚴一宗章疏中之沿用。
- 華嚴一系之他章：《五教章》T45n1866·《十玄門》T45n1868·《華嚴經旨歸》T45n1871 檢「等一切佛迴向」「等一切諸佛迴向」皆 0 命中（〔查無〕）；澄觀所引《本業》句「三世諸佛法一切時行」於此四章亦 0 命中（〔查無〕）。
- 《菩薩本業經》T10n0281：檢「等一切佛」0 命中（〔查無〕）。
- 本經內互讀：澄觀釋位果第一德時指本經他品為互讀之處——「一因修佛業以等佛迴向故，迴向眾生是佛業故。又如〈離世間品〉十種佛業。」〔T35n1735 0703c22–0703c24〕；釋迴向菩薩十句之第一句時指〈淨行品〉——「初信中隨緣之願，如〈淨行品〉」〔0702b20–0702b21〕。二處皆澄觀已行之互讀。
- 李通玄之表法承鏈：以本位配善財所參之無上勝長者〔T36n1739 0860a06–0860a08〕，即〈入法界品〉善知識與十迴向位之對配——此為李通玄一系讀本品之特出軌。
八、校本定位
- 實叉 T279（底本）：第三等一切佛迴向〔T10n0279 0129b09〕起–〔0131a13 前〕訖（卷二十四）。徵句 0129b09 · 隨順修學迴向之道 0129b10 · 四淨心 0129b11–0129b14 · 迴向諸佛十樂 0129b15–0129b22 · 迴向菩薩十句 0129b22–0129b29 · 迴向眾生十益 0129c01–0129c06 · 迴向二乘 0129c06–0129c07 · 迴向有惡眾生 0129c07–0129c10 · 大願三重句 0129c11–0129c13 · 在家與妻子俱 0129c13–0129c18 · 居家所作 0129c18–0130a03 · 施畜生一摶一粒 0130a03–0130a08 · 專心繫念迴向一切種智 0130a08–0130a09 · 初發心長時積集 0130a09–0130a15 · 已集當集現集 0130a15–0130a16 · 等過去佛離相迴向 0130a16–0130a25 · 顯能等 0130a25–0130b01 · 等現未·十九迴向名 0130b01–0130b09 · 迴向成益 0130b09–0130b14 · 結名 0130b14–0130b15 · 位果十德 0130b15–0130b20 · 轉頌句 0130b20–0130b22 · 重頌 0130b23–0131a12。
- 佛馱 T278（晉譯主對校）：卷十四〔T09n0278 0493b11〕起–〔0495a27〕訖。徵句 0493b11 · 三淨心 0493b13–0493b15 · 迴向諸佛 0493b16–0493b24 · 迴向菩薩 0493b25–0493c03 · 迴向眾生 0493c03–0493c09 · 二乘與菩薩 0493c09–0493c11 · 離惡趣 0493c11–0493c16 · 大願三重句 0493c17–0493c19 · 在家 0493c19–0493c25 · 居家所作 0493c26–0494a01 · 攝善迴向結 0494a01–0494a10 · 迴向名列句〔0494b28 段〕 · 本節訖 0495a27（下接第四至一切處迴向〔0495a28〕）。
- 澄觀《疏》T35n1735：本科起 0702a18 · 釋名 0702a19–0702a25 · 正顯迴向相科 0702a25–0702b01 · 四淨心 0702b01–0702b06 · 迴向五境科 0702b06–0702b08 · 迴向佛 0702b08–0702b17 · 迴向菩薩 0702b17–0702b27 · 迴向有善眾生 0702b27–0702c03 · 迴向二乘 0702c03–0702c05 · 迴向有惡眾生 0702c05–0702c09 · 總攝萬善 0702c09–0702c26 · 歷事別陳 0702c26–0703a04 · 增長迴向 0703a04–0703a18 · 積集迴向 0703a18–0703b12 · 等佛離相迴向 0703b12–0703c03 · 顯能等 0703c03–0703c07 · 等現未·十九句 0703c07–0703c21 · 迴向成益 0703c21–0703c22 · 位果十德 0703c22–0703c25 · 偈頌科 0703c25–0704a09 · 訖於第四至一切處迴向前 0704a10。品總釋（來意·釋名·宗趣·文十分）0694c06–0695a16。
- 澄觀《演義鈔》T36n1736：檢「第三等一切佛迴向」「等一切佛迴向」皆 0 命中（〔查無〕；本節範圍內未見對應標目段）。
- 法藏《探玄記》T35n1733：第三等諸佛迴向 0249c18 起 · 科文 0249c18–0249c27 · 三淨心 0249c28–0250a02 · 正以自樂迴向三分 0250a02–0250a06 · 願佛得樂之問答 0250a06–0250a10 · 訖於第四至一切處迴向前 0252a03。
- 李通玄《論》T36n1739：第三等一切諸佛迴向 0860a05 起 · 定體 0860a05–0860a06 · 表法 0860a06–0860a14 · 釋迴向名與次第 0860b14–0860b16 · 頌科 0860b16–0860b18。
- 異讀：本單元 T279 範圍〔0129b09〕–〔0131a12〕內大正校記 2 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0129c20〕噉【大】｜敢【宮】 · 〔0130c02〕今【大】｜令【明】。
- 異讀補記：CBETA 回改 2 條（不入上列大正校記之數）：〔0129b23〕善根【CB】｜善【大】／善根【明】【宮】 · 〔0130a06〕蘊【CB】【磧-CB】｜薀【大】／薀【麗-CB】。
- 異讀補記：夾注（音注）已於原典層剝除誌錄。
- 段界備考：本節上界承第二不壞迴向之訖〔T10n0279 0129b09〕，下界至第四至一切處迴向徵句前〔0131a13〕；界法依澄觀文十分科＋說分十迴向徵句逐字定位）。
The third of the ten dedications takes its name from 「所等」 tr. “what is equalled” — and what is equalled is the path of dedication of the buddhas of the three times. Chengguan, explaining the name, says 「若準次文，但等三世諸佛迴向之道，準下亦等善根」 tr. “if one goes by the text that follows, it is only equal to the path of dedication of the buddhas of the three times, but going by what comes below it is equal to the roots of goodness as well” 〔T35n1735 0702a19–0702a20〕, so that its name is established from what is equalled; and he determines its substance by 「深入法性行普門善而為其性」 tr. “taking the entering deeply into the nature of dharmas and the practicing of the good of the universal gate as its nature” 〔0702a24〕. The bone of this section is twofold: first, the objects of dedication in the five vehicles (buddhas · bodhisattvas · sentient beings possessing good · the two vehicles · sentient beings possessing evil); second, the twin practice of following marks and being apart from marks — at the place of following marks it comes down to the fineness of 「在家宅中與妻子俱」 tr. “dwelling in the house together with wife and child” and of 「施與畜生之食一摶、一粒」 tr. “giving to an animal a single ball, a single grain of food”; at the place of being apart from marks it goes up to the utmost of 「住於實際，無相離相，唯是一相」 tr. “abiding in the true limit, without marks and apart from marks, being only a single mark”. The prose closes by gathering all in with the enumerated clauses of the nineteen names of dedication, and twenty-four verses of praise match it portion for portion. Li Tongxuan separately establishes his tenet by 「忍波羅蜜為體」 tr. “the perfection of patience is its substance” 〔T36n1739 0860a05〕, differing in eye from Chengguan's outline-determination; both are recorded without adjudication.
I. Doctrinal Outline and Placement
| Outline system | The place of this sub-unit 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 third, the dedication equal to all buddhas = 〔T10n0279 0129b09〕 – before 〔0131a13 前〕 (fascicle twenty-four) |
| Chengguan, Huayan jing shu | The chapter is divided into ten portions (the samādhi · the sustaining · the arising · the root · the exposition · the auspicious response · the concluding extension · the attestation · the verses of praise urging cultivation · the comparison of merit) 〔T35n1735 0695a14–a16〕, and this section belongs to the third within the portion of the exposition; the present outline begins at 〔0702a18〕 and ends before the fourth, the dedication that reaches every place, at 〔0704a10〕 |
| Chengguan's outline · the prose | 「長行亦二：先位行、後位果。」 tr. “The prose likewise has two: first the practice of the station, after it the fruit of the station.” 〔T35n1735 0702a18〕 The practice of the station has three further divisions — the statement of the name · the proper display of the aspect of dedication · the general conclusion 〔0702a19–0702b04〕 |
| Chengguan's outline · the verses | 「第二偈頌。二十四偈，分三：初二十一頌頌前位行、次二位果、後一結歎。」 tr. “Second, the verses. Twenty-four verses, divided into three: the first twenty-one verses praise the practice of the station above, the next two the fruit of the station, and the last one is the concluding praise.” 〔T35n1735 0703c25–0703c27〕 |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | The third, the dedication equal to the buddhas, begins at 〔T35n1733 0249c18〕 and ends before the fourth, the dedication that reaches every place, at 〔0252a03〕; 「前中亦二：初位行、後位果。前中三，謂標、釋、結。」 tr. “Within the former there are likewise two: first the practice of the station, after it the fruit of the station. Within the former there are three, namely the statement, the explanation, and the conclusion.” 〔0249c18〕 |
| Li Tongxuan, Xin Huayan jing lun | The third, the dedication equal to all the buddhas, begins at 〔T36n1739 0860a05〕; the outline of the verses: 「已下有四十八行頌，兩行一頌」 tr. “below there are forty-eight lines of verse, two lines to a verse” 〔0860b16–b17〕 |
| The sixty-fascicle text T278 | “The Bodhisattva Vajra Banner's Ten Dedications, chapter twenty-one”; the question raised, 「佛子！何等為菩薩摩訶薩第三等諸佛迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's third dedication, the dedication equal to the buddhas?” 〔T09n0278 0493b11〕, begins there, and it ends before the fourth, that reaches every place, at 〔0495a28〕 |
Chengguan's three divisions of the practice of the station — one passage stating the name, one passage properly displaying the aspect of dedication, one passage of general conclusion:
「前中亦三：初標名者，若準次文，但等三世諸佛迴向之道，準下亦等善根，故文云「如過去佛所行一切善根，我亦如是故。」」 tr. “Within the former there are likewise three. As for the first, the statement of the name: if one goes by the text that follows, it is only equal to the path of dedication of the buddhas of the three times, but going by what comes below it is equal to the roots of goodness as well; and therefore the text says, ‘as with all the roots of goodness practiced by the buddhas of the past, so am I too.’” 〔T35n1735 0702a19–0702a21〕
Beneath the proper display of the aspect of dedication, Chengguan further divides the dedication that is practiced from the practice that is its cause; and within the dedication that is practiced he divides again being equal in following marks from being equal in being apart from marks:
「前中又二：先等隨相、後等離相。前中復二：先明對境善根以將迴向、後總攝萬善以將迴向。」 tr. “Within the former there are two more: first being equal in following marks, after it being equal in being apart from marks. Within the former there are two again: first making clear the roots of goodness that meet objects, so as to dedicate them; after it gathering in the ten thousand goods in general, so as to dedicate them.” 〔T35n1735 0702a27–0702a29〕
The outline of the five objects of dedication — the most essential framework of this section:
「第二正迴向中，迴向五乘之境，文分五段：一佛、二菩薩、三有善眾生、四二乘、五有惡眾生。」 tr. “Second, within the proper dedication, the objects of dedication in the five vehicles: the text is divided into five portions — first the buddhas, second the bodhisattvas, third sentient beings possessing good, fourth the two vehicles, fifth sentient beings possessing evil.” 〔T35n1735 0702b06–0702b08〕
His gathering conclusion says: 「上來五段，初一迴向菩提、餘四迴向眾生。」 tr. “Of the five portions above, the first one dedicates to awakening and the remaining four dedicate to sentient beings.” 〔T35n1735 0702c08–0702c09〕
The outline of the fruit of the station — 「第二位果，略辨十種勝德。」 tr. “Second, the fruit of the station: briefly setting forth ten kinds of excellent virtue.” 〔T35n1735 0703c22〕 He attaches the first three virtues thus: 「一因修佛業以等佛迴向故，迴向眾生是佛業故。又如〈離世間品〉十種佛業。二趣佛果德，向菩提故。三智入深理，向實際故。餘可知。」 tr. “First, because he cultivates the deeds of a buddha so as to dedicate equally with the buddhas, and because dedicating to sentient beings is the deed of a buddha. And as in the chapter “Detachment from the World,” the ten kinds of buddha-deed. Second, tending toward the virtue of the buddha-fruit, because it is directed toward awakening. Third, wisdom entering the deep principle, because it is directed toward the true limit. The rest may be known.” 〔T35n1735 0703c22–0703c25〕
II. Terminology
| Chinese | Sanskrit as transmitted by the ancients (roman letters · an aid to pronunciation) | What is adduced | The essential sense |
|---|---|---|---|
| The dedication equal to all buddhas | — (the transliteration is wanting) | In this section, 「云何為菩薩摩訶薩等一切佛迴向？」 tr. “What is called the bodhisattva-mahāsattva's dedication equal to all buddhas?” 〔T10n0279 0129b09〕 | The third of the ten dedications; its name is established from what is equalled, and Chengguan says 「此從所等立名，即等一切佛之迴向」 tr. “this name is established from what is equalled, that is, the dedication that is equal to all buddhas” 〔T35n1735 0702a24〕 |
| Dedication | — (the transliteration is wanting) | In this section, 「隨順修學去、來、現在諸佛世尊迴向之道」 tr. “he follows and studies the path of dedication of the world-honored buddhas of the past, of the future, and of the present” 〔T10n0279 0129b10〕 | In his general explanation of the chapter Chengguan says 「迴者轉也，向者趣也，轉自萬行趣向三處」 tr. “to turn about is to revolve, and to direct is to tend toward: one revolves one's own ten thousand practices and tends them toward the three places” 〔T35n1735 0694c08–0694c09〕 |
| Mahāsattva | mahāsattva (the Chinese is an abbreviation of the fuller transliteration; the transliteration is itself what the ancients transmitted) | In this section, 「此菩薩摩訶薩隨順修學」 tr. “this bodhisattva-mahāsattva follows and studies” 〔T10n0279 0129b10〕 | A great being; an honorific title of a bodhisattva |
| Sarvajñā | sarvajña (「薩婆若」 tr. “Sarvajñā” is itself the transliteration transmitted by the ancients) | In this section, 「心常迴向薩婆若道」 tr. “his mind constantly dedicates and directs them to the path of Sarvajñā” 〔T10n0279 0129c22〕 | Omniscience; the wisdom of a buddha |
| The knowledge of all modes | — | In this section, 「專意勤求一切種智」 tr. “single-mindedly and diligently seeking the knowledge of all modes” 〔T10n0279 0129c09〕 | The knowledge that exhaustively knows the particular modes of all dharmas |
| Pratyekabuddha | pratyekabuddha (「辟支」 tr. “pratyeka” is itself the transliteration transmitted by the ancients) | In this section, 「為聲聞、辟支佛迴向亦復如是」 tr. “he dedicates in the very same way for the śrāvakas and the pratyekabuddhas” 〔T10n0279 0129c06〕 | The pratyekabuddha; one of the two vehicles |
| King Yama | yama (「閻羅」 tr. “Yama” is itself the transliteration transmitted by the ancients) | In this section, 「永離地獄、餓鬼、畜生、閻羅王等一切惡處」 tr. “forever parted from the hells, the hungry ghosts, the animals, King Yama, and every evil place” 〔T10n0279 0129c07〕 | The king who presides over the punishment of offenses; here raised together with the three evil destinies as evil places |
| The six sense-bases | — | In this section, 「不取識，捨離六處」 tr. “not grasping consciousness, and casting off the six sense-bases” 〔T10n0279 0130a20〕 | The six inner bases of entry: eye, ear, nose, tongue, body, and mind; Chengguan says 「初蘊、次處」 tr. “first the aggregates, next the sense-bases” 〔T35n1735 0703b19〕 |
| The true limit | — | In this section, 「住於實際，無相離相，唯是一相」 tr. “abiding in the true limit, without marks and apart from marks, being only a single mark” 〔T10n0279 0130a23〕 | Chengguan sets three questions and answers them himself: 「實際謂何？即是無相。何名無相？體離十相，唯是一相。一相謂何？即是無相。」 tr. “What is the true limit? It is just the absence of marks. What is called the absence of marks? The substance is apart from the ten marks, and is only a single mark. What is the single mark? It is just the absence of marks.” 〔T35n1735 0703b27–0703b29〕 |
| The roots of goodness of the universal gate | — | In this section, 「常樂習行普門善根」 tr. “constantly delighting to practice the roots of goodness of the universal gate” 〔T10n0279 0130a24〕 | Chengguan says 「既稱法性修隨相故，一攝一切，名普門善」 tr. “since he cultivates in accord with the nature of dharmas while following marks, one gathers in all, and it is named the good of the universal gate” 〔T35n1735 0703c02–0703c03〕 |
| The dedication equal to the unequalled | — | In this section, 「無等迴向、無等等迴向」 tr. “the unequalled dedication, the dedication equal to the unequalled” 〔T10n0279 0130b05〕 | The seventh of the nineteen names; Chengguan explains 「七唯至極無二者可齊等故」 tr. “the seventh, because it is only utmost and there is not a second that could be its peer and equal” 〔T35n1735 0703c15–0703c16〕 |
| A single ball | — | In this section, 「乃至施與畜生之食一摶、一粒」 tr. “down to giving to an animal a single ball, a single grain of food” 〔T10n0279 0130a04〕 | One lump of food taken in the hand; raised together with 「一粒」 tr. “a single grain” to state to the utmost how slight is what is given |
III. Similes and Rhetoric
(1) Like an illusion · like a shadow · like the moon in water · like an image in a mirror (four similes · the simile for the practice cultivated) — 「知所修行，如幻如影，如水中月，如鏡中像，因緣和合之所顯現」 tr. “knowing that the practice cultivated is like an illusion, like a shadow, like the moon in water, like an image in a mirror, made manifest by the coming together of causes and conditions” 〔T10n0279 0130a28〕:
- What the simile rests upon: an illusory thing, a cast shadow, the moon in water, an image in a mirror — all four appear and yet are not real.
- What the simile is applied to: the bodhisattva's own knowing of the practice he cultivates.
- The sense displayed: the sutra explains for itself the common import of the four similes with 「因緣和合之所顯現」 tr. “made manifest by the coming together of causes and conditions”; the practice is not abandoned and yet is not grasped as real, and therefore the text above says 「悉以迴向而無所著」 tr. “dedicating them all without anything to which he clings” 〔0130a18〕.
(2) Like empty space (the simile for the nature of dharmas) — 「知一切法皆如虛空，無所從來，不生不滅，無有真實，無所染著」 tr. “knowing that all dharmas are like empty space, with nowhere that they come from, neither arising nor ceasing, without anything real, and without anything to which one is defiled” 〔T10n0279 0130a21〕: Chengguan determines this clause as a simile and divides dharma from simile: 「初句是喻，「無所從」下文含法、喻。但觀所喻，能喻可知，皆由從緣無性故無來等五句展轉相釋故。」 tr. “The first clause is the simile; the text below, from ‘with nowhere that they come from,’ contains both dharma and simile. Only contemplate what is compared and what does the comparing may be known, since it is all because they come from conditions and are without nature that the five clauses, ‘there is no coming’ and the rest, explain one another in turn.” 〔T35n1735 0703b22–0703b24〕
(3) The sea of suffering · the wilderness of birth and death · the sea of afflictions (three similes for suffering) — 「永度苦海」 tr. “to cross over the sea of suffering forever” 〔T10n0279 0130a06〕, 「欲令永離生死曠野」 tr. “wishing to cause them to be forever removed from the wilderness of birth and death” 〔0130a11〕, 「出煩惱海」 tr. “to come forth from the sea of afflictions” 〔0130a12〕: the sea betokens what is deep and broad and cannot be crossed, the wilderness betokens what is without support and without refuge. Beneath the nine clauses of the suffering that is left behind, Chengguan explains their designations: 「受即苦之自性。蘊即苦依，謂五盛陰。苦覺謂苦相，亦攝怨會、愛離等覺。聚謂生老病死、三苦八苦。行即罪業，因即諸惑。本即貪欲，處即三塗。」 tr. “Feeling is the own-nature of suffering. The aggregates are what suffering rests upon, namely the five flourishing aggregates. The perception of suffering means the mark of suffering, and it takes in also the perceptions of meeting with what one hates and parting from what one loves. The mass means birth, aging, sickness, and death, the three sufferings and the eight sufferings. The actions are sinful karma, and the causes are the afflictions. The root is craving, and the places are the three evil destinies.” 〔T35n1735 0703a26–0703a29〕
(4) The sphere of Māra · the sphere of the buddhas · the seed of the world · the seed of the Tathāgata (paired clauses of coming out and entering in, of severing and planting) — 「出魔境界，入佛境界；斷世間種，植如來種」 tr. “coming forth from the sphere of Māra and entering the sphere of the buddhas; severing the seed of the world and planting the seed of the Tathāgata” 〔T10n0279 0130a14〕: the sphere betokens where one dwells and the seed betokens what one is caused by; four clauses in two pairs, one coming out and one entering in, one severing and one planting.
(5) Presenting celery · offering incense and flowers to the Buddha (Chengguan's simile · explaining 「何須願佛得樂」 tr. “what need is there to vow that a buddha obtain joy”) — Chengguan sets himself this difficulty and answers it with a simile:
「然佛德已圓，今願增者，尊重荷恩展誠敬故。亦猶獻芹於上、香華奉佛，非彼須待。」 tr. “Yet the Buddha's virtue is already complete, and that one now vows that it increase is because, revering him and bearing his kindness, one sets forth one's sincerity and respect. It is just like presenting celery to one's superior, or offering incense and flowers to the Buddha: not that they must wait upon such things.” 〔T35n1735 0702b10–0702b12〕
Fazang too, in the Tanxuan ji, sets the same question and answers it, saying: 「問：諸佛德滿樂圓，何須願佛得樂？設願，佛德豈增？答：佛豈須人間香華為表孝情供養，以此菩薩愛敬如來，是故自所得樂迴以向佛。」 tr. “Question: the buddhas' virtue is full and their joy complete; what need is there to vow that a buddha obtain joy? And supposing one vows it, how would a buddha's virtue increase? Answer: what need has a buddha of the incense and flowers of the human world? They are offerings that express a feeling of filial reverence. By these the bodhisattva loves and reveres the Tathāgata, and therefore he turns the joy he has himself obtained and directs it to the Buddha.” 〔T35n1733 0250a06–0250a10〕
(6) The similes within the verses — the lion among men · the great bright lamp illumining the world — 「人中師子所有樂，願使群萌悉圓滿」 tr. “whatever joy the lion among men possesses, may he cause the flock of beings to fulfill it entirely” 〔T10n0279 0130c03〕, 「願令眾生皆悉得，而為照世大明燈」 tr. “may he cause sentient beings all to obtain it, and become a great bright lamp illumining the world” 〔0130c05〕: the lion betokens the Buddha's fearless and solitary eminence, the bright lamp betokens his breaking of darkness and benefiting of the world; both similes stand within the portion of the verses on the dedication of the roots of goodness that meet objects.
(7) The form of parallel enumeration — three long parallel enumerations in this section are the backbone of its rhetoric: the ten clauses of joy in the dedication to the buddhas (from 「不可思議佛所住樂」 tr. “the inconceivable joy of the buddhas' dwelling place” to 「行無二行不變異樂」 tr. “the joy of not changing or altering that practices the practice without duality” 〔T10n0279 0129b17–0129b22〕), the enumeration of what is done at home (「若著衣裳、若噉滋味、若服湯藥、澡漱塗摩、迴旋顧視、行住坐臥、身語意業、若睡若寤」 tr. “whether putting on clothing, or eating flavored food, or taking medicinal broths, washing and rinsing and anointing, turning about and looking round, walking, standing, sitting, and lying down, the actions of body, speech, and mind, whether asleep or awake” 〔0129c20–0129c22〕), and the enumerated clauses of the nineteen names of dedication (from 「第一迴向」 tr. “the foremost dedication” to 「不隨惡迴向」 tr. “the dedication that does not follow after evil” 〔0130b04–0130b09〕).
IV. Collation with Parallel Translations
The Chinese witnesses collated for this section are two: Śikṣānanda, T279 (the base text · fascicle twenty-four) · Buddhabhadra, T278 (the Jin-dynasty translation in sixty fascicles · “The Bodhisattva Vajra Banner's Ten Dedications, chapter twenty-one” · fascicle fourteen). The forty-fascicle Avataṃsaka, T293, translates only chapter thirty-nine, and offers no collation for this section.
Passage One · The Question Raised and the Name of the Dedication
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | Sons of the Buddha! What is called the bodhisattva-mahāsattva's dedication equal to all buddhas? | T10n0279 0129b09 |
| Buddhabhadra, T278 | Sons of the Buddha! What is the bodhisattva-mahāsattva's third dedication, the dedication equal to the buddhas? | T09n0278 0493b11 |
| As used by Li Tongxuan, Lun | The third, the dedication equal to all the buddhas | T36n1739 0860a05 |
What the divergences attach to: (a) For the interrogative, the eighty-fascicle text has 「云何為」 tr. “what is called,” and the sixty-fascicle has 「何等為」 tr. “what is.” (b) Three forms of the name of the dedication are seen together — the eighty-fascicle has 「等一切佛迴向」 tr. “the dedication equal to all buddhas,” the body of the sixty-fascicle has 「等諸佛迴向」 tr. “the dedication equal to the buddhas” (without the two graphs 「一切」 tr. “all”), and the body of Li Tongxuan has 「等一切諸佛迴向」 tr. “the dedication equal to all the buddhas” (with one graph 「諸」 tr. “the several” added). The three witnesses agree in sense and differ in form; both are recorded without adjudication. (c) The sixty-fascicle question raised itself carries the word of sequence 「第三」 tr. “the third,” which the eighty-fascicle question raised does not, though at the place of the concluding name the eighty-fascicle has 「是為菩薩摩訶薩第三等一切佛迴向」 tr. “this is the bodhisattva-mahāsattva's third dedication, the dedication equal to all buddhas” 〔T10n0279 0130b14〕.
Passage Two · The Four Pure Minds among the Roots of Goodness Dedicated
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | Seeing all forms and so on down to objects of touch and objects of mind, whether beautiful or ugly, he gives rise to neither love nor hate, and his mind attains sovereign freedom; he is without any faults, and is vast and pure; he is joyful and glad, and is apart from every sorrow and vexation; his mind and thought are supple, and all his faculties are cool and clear | T10n0279 0129b11–0129b14 |
| Buddhabhadra, T278 | Seeing forms good and bad, his mind is pure and without hate or love; he is joyful and glad, gives rise to a mind that is not broken, and is apart from every sorrow and vexation; he obtains an upright mind, his body and thought are supple, and all his faculties are cool and clear | T09n0278 0493b13–0493b15 |
What the divergences attach to: (a) The eighty-fascicle raises the six objects in general (「見一切色乃至觸法」 tr. “seeing all forms and so on down to objects of touch and objects of mind”), while the sixty-fascicle raises only form (「見好惡色」 tr. “seeing forms good and bad”). (b) The eighty-fascicle has the clause 「無諸過失，廣大清淨」 tr. “he is without any faults, and is vast and pure,” while the sixty-fascicle has 「起無壞心」 tr. “he gives rise to a mind that is not broken” and has in addition the clause 「得正直心」 tr. “he obtains an upright mind.” (c) As to the number of the pure minds, Chengguan, following the eighty-fascicle, determines them as four: 「謂學佛修時，於六境違順成四淨心。」 tr. “That is, when he studies as the buddhas cultivated, upon the six objects, favorable and unfavorable, four pure minds are accomplished.” 〔T35n1735 0702b01–0702b03〕 Fazang, following the sixty-fascicle, determines them as three: 「初中謂於二境得三淨心：一於違順二境得離憎愛之結；二既離此結，喜樂無壞；三既離結情歡，令身心調暢輕安適悅」 tr. “Within the first, that is, upon two objects three pure minds are obtained: first, upon the two objects, unfavorable and favorable, he obtains the leaving behind of the fetters of hate and love; second, having left these fetters behind, his joy and gladness are not broken; third, having left the fetters and his feeling being glad, his body and mind are made harmonious and free, pliant and at ease” 〔T35n1733 0249c28–0250a02〕. The scriptural texts they rely upon differ, and therefore the number of the objects and the number of the minds differ as well. All is recorded without adjudication.
Passage Three · The Ten Joys in the Dedication to the Buddhas
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | May the roots of goodness that I now plant cause the joy of the buddhas to turn and increase yet further, that is to say: the inconceivable joy of the buddhas' dwelling place, the joy of the buddhas' samādhi that has no equal or comparison, the joy of great loving-kindness and compassion that cannot be limited or measured, the joy of the liberation of all the buddhas | T10n0279 0129b16–0129b19 |
| Buddhabhadra, T278 | Although all the buddhas already have unsurpassed pure and wondrous happiness, may the buddhas further be complete in the inconceivable joy of the buddhas' dwelling place, be complete in the taking in of the immeasurable joy of the buddhas' samādhi, accomplish the measureless happiness of great compassion, and be complete in accomplishing the incalculable joy of the buddhas' liberation | T09n0278 0493b16–0493b20 |
What the divergences attach to: (a) The sixty-fascicle first presents 「一切諸佛雖有無上淨妙快樂」 tr. “although all the buddhas already have unsurpassed pure and wondrous happiness” and only then begins the vow, while the eighty-fascicle has no such presenting clause and makes its general statement with 「願以我今所種善根，令諸佛樂轉更增勝」 tr. “may the roots of goodness that I now plant cause the joy of the buddhas to turn and increase yet further.” Fazang's explanation attaches precisely to the sixty-fascicle's presenting clause: 「初中明自得樂之時，念欲迴向供諸佛，是故先牒諸佛自樂，故云諸佛雖有淨妙快樂。」 tr. “Within the first it is made clear that at the time he himself obtains joy he thinks to dedicate it in offering to the buddhas, and therefore he first presents the buddhas' own joy, and so it says that although the buddhas have pure and wondrous happiness.” 〔T35n1733 0250a03–0250a06〕 (b) The number of the ten clauses is the same in the two witnesses; Fazang too says 「下有十句，正願諸佛所得之樂」 tr. “below there are ten clauses, properly vowing the joy that the buddhas obtain” 〔T35n1733 0250a06〕, and Chengguan says 「「所謂」下別，文有十句」 tr. “below ‘that is to say’ is the particular; the text has ten clauses” 〔T35n1735 0702b12〕. (c) For the last two clauses the eighty-fascicle has 「住無礙住恒正定樂、行無二行不變異樂」 tr. “the joy of constant right concentration that dwells in the dwelling without obstruction, the joy of not changing or altering that practices the practice without duality,” while the sixty-fascicle has 「具足無礙法門，心常寂定而無散亂，佛無二行不可壞樂」 tr. “complete in the Dharma-gate without obstruction, the mind constantly still and concentrated and without distraction, the indestructible joy of the buddhas' practice without duality” — here the sixty-fascicle opens it out into narrative clauses while the eighty-fascicle keeps the parallel enumeration.
Passage Four · The Ten Clauses in the Dedication to the Bodhisattvas
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | May those whose vows are not yet fulfilled be caused to attain fulfilment, those whose minds are not yet pure be caused to attain purity, and those whose perfections are not yet satisfied be caused to attain satisfaction | T10n0279 0129b23–0129b25 |
| Buddhabhadra, T278 | May those whose vows are not yet fulfilled all be caused to be satisfied; those whose upright minds are not yet pure be caused to purify the upright mind; those who have not yet fulfilled the perfections all be caused to satisfy them | T09n0278 0493b26–0493b28 |
| Śikṣānanda, T279 | Not casting away great vigor, and guarding all the roots of goodness of the gate of awakening; being able to cause sentient beings to cast away the conceit of self and to give rise to the mind of awakening | T10n0279 0129b26–0129b27 |
| Buddhabhadra, T278 | Not casting away the great adornment, and guarding the gate of awakening and all the roots of goodness; being able to cause all sentient beings to cast away heedlessness and to give rise to the mind of awakening | T09n0278 0493b28–0493c01 |
What the divergences attach to: (a) The eighty-fascicle's 「心未淨者」 tr. “those whose minds are not yet pure” ↔ the sixty-fascicle's 「未淨直心者」 tr. “those whose upright minds are not yet pure”; Chengguan cites the sixty-fascicle expressly in explaining it: 「二淨十住解心故，晉經云未淨直心者」 tr. “second, because it purifies the mind of understanding of the ten abodes, the Jin scripture says ‘those whose upright minds are not yet pure’” 〔T35n1735 0702b21–0702b22〕. (b) The eighty-fascicle's 「不捨大精進」 tr. “not casting away great vigor” ↔ the sixty-fascicle's 「不捨大莊嚴」 tr. “not casting away the great adornment.” (c) The eighty-fascicle's 「捨離我慢」 tr. “casting away the conceit of self” ↔ the sixty-fascicle's 「捨離放逸」 tr. “casting away heedlessness.” The number of clauses is ten in both witnesses, and Chengguan determines 「有十，前六自行、後四利他」 tr. “there are ten: the first six are practice for oneself, the latter four are benefiting others” 〔T35n1735 0702b18–0702b19〕.
Passage Five · The Ten Benefits in the Dedication to Sentient Beings (Chengguan's outline)
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | May all the roots of goodness that sentient beings possess, down to the very least, lasting no longer than the snap of a finger, be such that they see the Buddha, hear the Dharma, and revere the holy Saṅgha. May those roots of goodness all be apart from hindrances, their recollection of the Buddha fulfilled, their recollection of the Dharma skillful in means, their recollection of the Saṅgha reverent, not parted from the sight of the Buddha, and their minds attaining purity | T10n0279 0129c02–0129c05 |
| Buddhabhadra, T278 | Dedicating that all sentient beings may see the Buddha and hear the Dharma and draw near the Saṅgha with a reverent mind, dedicating that they be complete in single-minded recollection of the Buddha, dedicating that they be complete in the recollection of the pure and wondrous Dharma, dedicating that they recollect the Saṅgha with reverence and respect, dedicating that they see the Buddha and never be far from him, dedicating that they accomplish all pure minds | T09n0278 0493c04–0493c08 |
What the divergences attach to: (a) The eighty-fascicle covers the whole with 「願一切眾生」 tr. “may all sentient beings” and then lists eleven clauses (which Chengguan outlines as ten benefits), while the sixty-fascicle crowns every clause with the two graphs 「迴向」 tr. “dedicating” to make a parallel enumeration. (b) The eighty-fascicle alone has the quantifying phrase 「乃至極少一彈指頃」 tr. “down to the very least, lasting no longer than the snap of a finger,” which the sixty-fascicle does not have. (c) For the last three benefits the eighty-fascicle has 「淨諸神通，捨法疑念，依教而住」 tr. “purifying every kind of spiritual penetration, casting off doubting thoughts about the Dharma, dwelling in accordance with the teaching” 〔0129c05–0129c06〕, while the sixty-fascicle has 「迴向清淨諸通善根，迴向除滅一切疑惑」 tr. “dedicating that the roots of goodness of the pure penetrations be theirs, dedicating that every doubt be removed and extinguished” 〔0493c08–0493c09〕, the sixty-fascicle having one clause fewer. Chengguan, following the eighty-fascicle, determines 「今令住佛乘，以成十益。初三令念三寶、次三念己成德、後三由德成益，各如次配佛法僧寶，念佛三昧能發通故」 tr. “here they are caused to abide in the Buddha vehicle, so as to accomplish ten benefits. The first three cause the recollection of the Three Jewels, the next three the recollection of the virtues one has oneself accomplished, and the last three the benefits accomplished by virtue, each matched in order to the jewels of Buddha, Dharma, and Saṅgha, since the samādhi of recollecting the Buddha is able to give rise to the penetrations” 〔T35n1735 0702b29–0702c03〕.
Passage Six · The Three Double Clauses of the Great Vows Gathering In the Good
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | All the roots of goodness he possesses he causes, by great vows, to be given rise to and rightly given rise to, gathered and rightly gathered, increased and rightly increased, so that they are all made vast and fully complete | T10n0279 0129c11–0129c13 |
| Buddhabhadra, T278 | The roots of goodness that the bodhisattva-mahāsattva practices he takes in by the great vows as practice and equal practice, accumulation and equal accumulation, nurturing and equal nurturing, so that they are all vast and fully complete | T09n0278 0493c17–0493c19 |
What the divergences attach to: as for the second graph in each of the three double clauses, the eighty-fascicle has 「正」 tr. “rightly” and the sixty-fascicle has 「等」 tr. “equally.” Chengguan attaches this divergence expressly and traces it to the Sanskrit text: 「而晉經譯正為等，以梵本云三，通正及等。然等有二義：一者等佛，謂以菩薩之行等佛之行；二者等餘，謂以一行等餘諸行。」 tr. “Yet the Jin scripture translated ‘rightly’ as ‘equally,’ because the Sanskrit text says saṃ, which runs through both ‘rightly’ and ‘equally.’ Now ‘equally’ has two senses: first, equal to the buddhas, that is, taking the bodhisattva's practice as equal to the buddhas' practice; second, equal to the rest, that is, taking one practice as equal to all the other practices.” 〔T35n1735 0702c21–0702c24〕 And on the first clause he attaches the note: 「一未生善根，以大願方便發起令生，故晉經以發起為行」 tr. “first, roots of goodness not yet arisen are by the skillful means of the great vows given rise to and made to arise, and therefore the Jin scripture makes ‘giving rise to’ into ‘practice’” 〔0702c13–0702c14〕. Chengguan further records a divergent reading of the ancients that he does not adopt: 「然古德將為結上，雖穿鑿非一，並未會下文。若以等為平等，與正相近，亦攝義不周，並非今用。」 tr. “Yet the ancients took it as a conclusion of what precedes; though their forced constructions are more than one, none of them accords with the text below. And if one takes ‘equally’ as ‘impartially,’ which is close to ‘rightly,’ that too does not gather the sense completely, and neither is used here.” 〔0702c24–0702c26〕 It is recorded without adjudication.
Passage Seven · What Is Done at Home
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | Whether putting on clothing, or eating flavored food, or taking medicinal broths, washing and rinsing and anointing, turning about and looking round, walking, standing, sitting, and lying down, the actions of body, speech, and mind, whether asleep or awake | T10n0279 0129c20–0129c22 |
| Buddhabhadra, T278 | Wearing clothing, whether drinking or eating, taking all medicinal broths, walking, standing, sitting, lying down, the actions of body, speech, and mind, complete in purity, the faculties disciplined, all of it settled and sure, bathing and anointing the body, quietly walking with slow steps, turning about and glancing round, lifting the foot and setting it down, whether asleep or awake, not losing deportment, well gathering in the faculties, never distracted | T09n0278 0493c26–0494a01 |
What the divergences attach to: the sixty-fascicle's enumeration is broader than the eighty-fascicle's, having in addition the two matters 「寂靜徐步」 tr. “quietly walking with slow steps” and 「舉足下足」 tr. “lifting the foot and setting it down,” and the closing 「不失威儀，善攝諸根，未曾散亂」 tr. “not losing deportment, well gathering in the faculties, never distracted”; the eighty-fascicle keeps the neat parallel enumeration of eight items and closes with 「如是一切諸有所作，心常迴向薩婆若道」 tr. “in all such doings as these his mind constantly dedicates and directs them to the path of Sarvajñā” 〔T10n0279 0129c22〕. Again, in the eighty-fascicle's passage 「與妻子俱」 tr. “together with wife and child” there is 「以善方便化己眷屬，令入菩薩智，令成熟解脫」 tr. “with skillful means he converts and guides his own family, causing them to enter the wisdom of a bodhisattva, causing them to ripen and gain liberation” 〔0129c15–0129c16〕, while the sixty-fascicle has 「方便示現妻子眷屬。菩薩善方便智，皆悉成就，究竟解脫」 tr. “by skillful means he manifests wife, child, and family. The bodhisattva's wisdom of skillful means is all accomplished, and there is ultimate liberation” 〔T09n0278 0493c21–0493c23〕 — the object converted and the aspect accomplished differ slightly in the flow of the two witnesses.
Passage Eight · The Number of the Enumerated Clauses of the Names of Dedication
| Text collated | The number of clauses | Location |
|---|---|---|
| Śikṣānanda, T279 | Nineteen clauses (the foremost dedication · the excellent · the most excellent · the high · the unsurpassed · the unequalled · the equal to the unequalled · the incomparable · the matchless · the revered · the wondrous · the impartial · the upright · of great merit · the vast · the good · the pure · apart from evil · not following after evil) | T10n0279 0130b04–0130b09 |
| Buddhabhadra, T278 | Twenty clauses (as attached by Chengguan) | Chengguan 〔T35n1735 0703c11–0703c12〕 |
What the divergences attach to: Chengguan attaches it word for word, saying 「有十九句，晉經具二十句，謂「廣大」下有明淨迴向；今譯謂同清淨，故缺此一。」 tr. “There are nineteen clauses; the Jin scripture has twenty complete, that is, below ‘the vast’ there is the dedication of bright purity. The present translation takes it as the same as ‘the pure,’ and therefore this one is lacking.” 〔T35n1735 0703c11–0703c12〕 And explaining the use of the sense of the nineteen clauses he says: 「於中，初九形對辨勝……後十約自體顯勝」 tr. “Within them, the first nine distinguish excellence by setting one thing over against another … the latter ten display excellence with respect to their own substance” 〔0703c13–0703c17〕. All is recorded without adjudication.
The Collation of the Verses
The eighty-fascicle text has twenty-four verses in forty-eight lines 〔T10n0279 0130b23–0131a12〕. Chengguan determines 「二十四偈，分三：初二十一頌頌前位行、次二位果、後一結歎」 tr. “twenty-four verses, divided into three: the first twenty-one verses praise the practice of the station above, the next two the fruit of the station, and the last one is the concluding praise” 〔T35n1735 0703c25–0703c27〕; Li Tongxuan, upon the sixty-fascicle text, determines 「已下有四十八行頌，兩行一頌，所頌前法如文具明，不煩更解」 tr. “below there are forty-eight lines of verse, two lines to a verse; the dharma praised above is fully made clear as the text stands, and there is no need to explain it again” 〔T36n1739 0860b16–0860b18〕 — the count of lines and of verses agrees between the two masters, while their outlines differ in fullness and brevity. It is recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) What 「等」 tr. “equal” refers to — the name established from what is equalled — this dedication is named not from the practice that does the dedicating but from the buddhas that are equalled. The very first sentence of the sutra settles it: 「此菩薩摩訶薩隨順修學去、來、現在諸佛世尊迴向之道」 tr. “this bodhisattva-mahāsattva follows and studies the path of dedication of the world-honored buddhas of the past, of the future, and of the present” 〔T10n0279 0129b10〕; and at the portion on being apart from marks it is again concluded with 「如彼過去一切如來善根迴向，我亦如是而為迴向」 tr. “just as those roots of goodness of all the Tathāgatas of the past were dedicated, so do I too dedicate in this way” 〔0130a25–0130a26〕. Upon these two sentences Chengguan explains the name: 「初標名者，若準次文，但等三世諸佛迴向之道，準下亦等善根」 tr. “as for the first, the statement of the name: if one goes by the text that follows, it is only equal to the path of dedication of the buddhas of the three times, but going by what comes below it is equal to the roots of goodness as well” 〔T35n1735 0702a19–0702a20〕; and he separately cites one sentence from the Pusa yingluo benye jing in aid: 「《本業》亦云「三世諸佛法一切時行。」」 tr. “The Benye jing likewise says, ‘the dharma of the buddhas of the three times is practiced at all times.’” 〔0702a21–0702a22〕
(2) The completeness of the dedication toward the three places — in his general explanation of the chapter Chengguan determines the sense of dedication as ‘revolving one's own ten thousand practices and tending them toward the three places’ 〔T35n1735 0694c08–0694c09〕; and the outline of the five portions of this section shows exactly the completeness of the three places: the first, dedicating to the buddhas, is directing toward awakening; the latter four, dedicating to sentient beings; and 「住於實際，無相離相」 tr. “abiding in the true limit, without marks and apart from marks” 〔T10n0279 0130a23〕 in the portion on being apart from marks is directing toward the true limit. Chengguan states expressly that this is at one time and not in succession: 「前明迴向菩提，為眾生故；後迴向眾生，令得菩提。皆是綺互，欲顯一時迴向三處耳。」 tr. “The former makes clear the dedication toward awakening, done for the sake of sentient beings; the latter dedicates to sentient beings, causing them to obtain awakening. Both are interwoven, wishing only to display that at one time one dedicates toward the three places.” 〔T35n1735 0703a02–0703a04〕
(3) The twin practice of following marks and being apart from marks — the distinctive thing in this section is that the two are not separate from each other. At the place of following marks it goes as fine as 「與妻子俱」 tr. “together with wife and child” 〔T10n0279 0129c13〕 and 「一摶、一粒」 tr. “a single ball, a single grain” 〔0130a04〕; at the place of being apart from marks it goes as far as 「不依色，不著受，無倒想，不作行，不取識，捨離六處」 tr. “not relying on form, not clinging to feeling, not making inverted perceptions, not producing formations, not grasping consciousness, casting off the six sense-bases” 〔0130a19〕 and 「住於實際，無相離相，唯是一相」 tr. “abiding in the true limit, without marks and apart from marks, being only a single mark” 〔0130a23〕. At the portion on being apart from marks Chengguan marks it as directing toward the true limit and as gathering up the two that precede: 「第二「復作是念如過去」下等佛離相迴向者，即向實際。統於前二，說有前後、行在一心。」 tr. “Second, from ‘and he thinks in this way, just as in the past’ onward, being equal to the buddhas in the dedication apart from marks is just directing toward the true limit. It gathers up the two preceding; in the telling there is a before and an after, but in the practice it is within a single mind.” 〔T35n1735 0703b12–0703b14〕 And at the clause that states the following of marks he attaches: 「初標隨相，即有離相，故末句云而無所著」 tr. “the first states the following of marks, and within it there is at once the being apart from marks, and therefore the last clause says ‘without anything to which he clings’” 〔0703b16–0703b17〕. The verse-line 「雖為群生故迴向，而於迴向無所著」 tr. “though it is for the sake of the flock of beings that he dedicates, yet in the dedication there is nothing to which he clings” 〔T10n0279 0130c07〕 is its matching line among the verses.
(4) Even the slightest good becomes dedication — the poorness of the field does not hinder the greatness of the dedication — of the passage 「乃至施與畜生之食一摶、一粒」 tr. “down to giving to an animal a single ball, a single grain of food” 〔T10n0279 0130a04〕, Chengguan determines it as the fine and minute aspect of the dedication of gathering: 「下至一摶一粒其福至微，施與畜生其田至劣，積此微善，亦以大願令正發起成迴向行」 tr. “down to a single ball and a single grain, the merit is exceedingly slight; giving to an animal, the field is exceedingly poor; yet gathering this slight good, one likewise causes it by great vows to be rightly given rise to and to become the practice of dedication” 〔T35n1735 0703a22–0703a24〕. He further gathers the good under the three times: 「一摶一粒等，即現集也。初發心來，即已集也。當集之善雖則未起，願力逆要，起必任運注向三處」 tr. “a single ball and a single grain and the like are what is now gathering. From the first arising of the mind onward is what is already gathered. As for the good to be gathered, although it has not yet arisen, the force of the vow anticipates and binds it, so that when it arises it must of itself pour toward the three places” 〔0703b09–0703b11〕. The body of the sutra itself has 「如是所有已集、當集、現集善根，悉以迴向」 tr. “all the roots of goodness that are already gathered, that are to be gathered, and that are now gathering, he dedicates them all” 〔T10n0279 0130a15–0130a16〕.
(5) Abiding at home does not hinder the path — the gathering in of good according with conditions in this section — of the passage from 「在家宅中與妻子俱，未曾暫捨菩提之心」 tr. “dwelling in the house together with wife and child, and yet never for a moment casting away the mind of awakening” 〔T10n0279 0129c13〕 onward, Chengguan determines it as the dedication that accords with defilement without being polluted: 「初明隨染無污迴向，以慈故隨染、以智故居清淨道念薩婆若。」 tr. “The first makes clear the dedication that accords with defilement without being polluted: by loving-kindness he accords with defilement, and by wisdom he abides in the pure path and is mindful of Sarvajñā.” 〔T35n1735 0703a05–0703a07〕 The next portion is 「動與道合，迴向遍而無間」 tr. “movement accords with the path; the dedication is everywhere and without interval” 〔0703a07–0703a08〕. Chengguan also cites this text in the portion explaining the name, so as to display the sense of being without interval: 「兼顯無間，故下文云「與妻子俱，未曾暫捨菩提之心。」」 tr. “it displays at the same time the being without interval, and therefore the text below says, ‘together with wife and child, he has never for a moment cast away the mind of awakening.’” 〔0702a22–0702a23〕
(6) The three questions upon the true limit — of 「住於實際，無相離相，唯是一相」 tr. “abiding in the true limit, without marks and apart from marks, being only a single mark” 〔T10n0279 0130a23〕 in the portion on being apart from marks, Chengguan peels it away layer by layer with three questions and three answers, and divides the two gates of principle and wisdom: 「實際謂何？即是無相。何名無相？體離十相，唯是一相。一相謂何？即是無相。又無相約理，本自無故。離相約智，離取相故。唯是一相，心境冥故。」 tr. “What is the true limit? It is just the absence of marks. What is called the absence of marks? The substance is apart from the ten marks, and is only a single mark. What is the single mark? It is just the absence of marks. Again, the absence of marks is with respect to principle, since it is of itself originally absent. Being apart from marks is with respect to wisdom, since it is being apart from the grasping of marks. That it is only a single mark is because mind and object are merged.” 〔T35n1735 0703b27–0703c01〕
VI. Divergent Interpretations of the Commentators (the ancients · with their tenets marked)
Chengguan, Huayan jing shu, T35n1735 (following the eighty-fascicle text sentence by sentence · principal)
The explanation of the name and the determining of the substance:
「此從所等立名，即等一切佛之迴向，以深入法性行普門善而為其性。」 tr. “This name is established from what is equalled, that is, the dedication that is equal to all buddhas, and it takes the entering deeply into the nature of dharmas and the practicing of the good of the universal gate as its nature.” 〔T35n1735 0702a24–0702a25〕
The division of the text: the prose in two (the practice of the station · the fruit of the station) 〔0702a18〕; the practice of the station in three (the statement of the name · the proper display of the aspect of dedication · the general conclusion) 〔0702a19–0702b04〕; the proper display of the aspect of dedication in two (the dedication that is practiced · the practice that is its cause) 〔0702a25〕; the practice that is its cause in two (the general statement of vow and practice · the particular display of their aspects) 〔0702b04〕; the not clinging to marks in three (stating the practice of dedication · displaying the intent of dedication · concluding that the practice accomplishes virtue) 〔0702b09〕; the verses in three 〔0703c25〕.
His several explanations of the five objects of dedication: of dedicating to sentient beings possessing good, 「亦是迷真實義愚眾生，有於少善，但為求有處人天乘」 tr. “they are likewise beings deluded as to the real meaning, who possess a little good but use it only to seek the vehicle of gods and humans within existence” 〔0702b28–0702c01〕; of dedicating to the two vehicles, 「然眾生於佛法易反復，故先迴向之。二乘終竟迴心，故亦不捨，例前成益」 tr. “yet sentient beings are easily turned back and forth with respect to the Buddha's Dharma, and therefore he dedicates to them first. The two vehicles will in the end turn their minds around, and therefore they too are not abandoned; the benefits are accomplished as before” 〔0702c04–0702c05〕; of dedicating to sentient beings possessing evil, 「謂不遺闡提，亦是迷異熟愚眾生，不見苦果故」 tr. “that is, not leaving out the icchantika; they are likewise beings deluded as to ripened recompense, since they do not see the fruit of suffering” 〔0702c06–0702c07〕.
The Yanyi chao, T36n1736: within the range of this section no corresponding heading passage is found (〔not found〕; see section VIII).
- Supplementary record of the verbatim Chengguan citations used in the exposition (per fascicle twenty-seven of the Shu): 「謂隨發起積集增進，必向三處，不餘趣求。離諸過失，名之為正。」 tr. “that is, in following the arousing, amassing, and increasing, it must be directed toward the three places and seek no other destination; being free of the several faults, it is called correct.” 〔T35n1735 0702c16〕 · 「皆自德，能向菩提」 tr. “are all virtues of one's own, able to be directed toward awakening” 〔0703a16〕 · 「不住世法，即十八界，有根境識是世間故。不依不著，即是出世」 tr. “‘not dwelling in worldly dharmas’ is the eighteen elements, since having faculties, objects, and consciousnesses is the world; ‘not depending and not clinging’ is precisely going beyond the world” 〔0703b19〕 · 「初二句願等佛解證」 tr. “the first two clauses vow to be equal to the buddhas' understanding and realization” 〔0703c05〕 · 「依之修行不違」 tr. “cultivating in dependence on it without going against it” 〔0703c05〕 · 「至究竟地，即是修果」 tr. “reaching the ultimate ground is precisely the fruit of cultivation” 〔0703c06〕 · 「直歎殊勝，義存影略」 tr. “it directly praises the surpassing excellence; the sense is kept by allusion and abbreviation” 〔0703c10〕 · 「第二明迴向成益，文顯可知」 tr. “second, making clear the benefit accomplished by the dedication; the text is evident and can be understood” 〔0703c21〕 · 「初偈達法際，二與不二相待皆寂」 tr. “the first verse reaches the limit of dharmas: the two and the not-two, waiting upon each other, are alike quiescent” 〔0704a07〕 · 「後偈了妄源，以想遣境、境盡想亡」 tr. “the last verse understands the source of the false: by conception the object is dispelled, and when the object is exhausted conception perishes” 〔0704a08〕.
Fazang, Tanxuan ji, T35n1733 (commentary on the sixty-fascicle text · the wellspring of determination and interpretation)
The division of the text (upon the sixty-fascicle text):
「第三等諸佛迴向中亦二，謂長行及偈。前中亦二：初位行、後位果。前中三，謂標、釋、結。釋中三：初標舉所學迴向之意，即釋名也；二「此菩薩修行時」下正顯迴向；三「如是摩訶薩以諸善根正迴向已成就妙身」下明迴向所成益。」 tr. “Within the third, the dedication equal to the buddhas, there are likewise two, namely the prose and the verses. Within the former there are likewise two: first the practice of the station, after it the fruit of the station. Within the former there are three, namely the statement, the explanation, and the conclusion. Within the explanation there are three: first, stating and raising the intent of the dedication that is studied, which is the explanation of the name; second, from ‘when this bodhisattva practices’ onward, the proper display of the dedication; third, from ‘when in this way the mahāsattva has rightly dedicated his various roots of goodness and accomplished a wondrous body’ onward, making clear the benefit accomplished by dedication.” 〔T35n1733 0249c18–0249c23〕
The two divisions of the proper dedication: 「第二正迴向中二：初眾生菩提迴向、後「復作是念如彼過去」下明實際迴向。」 tr. “Second, within the proper dedication there are two: first the dedication to sentient beings and to awakening; after it, from ‘and he thinks in this way, just as in the past’ onward, making clear the dedication to the true limit.” 〔T35n1733 0249c23–0249c24〕 Beneath these he further divides 「初因事以行迴向、後「摩訶薩若在家」下隨緣攝善迴向」 tr. “first, taking occasion of matters so as to practice dedication; after it, from ‘if the mahāsattva is at home’ onward, the dedication that gathers in good according with conditions” 〔0249c25–0249c26〕.
The three pure minds: 「初中謂於二境得三淨心：一於違順二境得離憎愛之結；二既離此結，喜樂無壞；三既離結情歡，令身心調暢輕安適悅，既得此樂因即迴向。」 tr. “Within the first, that is, upon two objects three pure minds are obtained: first, upon the two objects, unfavorable and favorable, he obtains the leaving behind of the fetters of hate and love; second, having left these fetters behind, his joy and gladness are not broken; third, having left the fetters and his feeling being glad, his body and mind are made harmonious and free, pliant and at ease; and having obtained this joy he thereupon dedicates its cause.” 〔T35n1733 0249c28–0250a02〕
Li Tongxuan, Xin Huayan jing lun, T36n1739 (a separate track of symbolic betokening)
The determining of the substance:
「第三等一切諸佛迴向者，以忍波羅蜜為體，餘九為伴。」 tr. “The third, the dedication equal to all the buddhas, takes the perfection of patience as its substance, with the other nine as its companions.” 〔T36n1739 0860a05–0860a06〕
Symbolic betokening: he betokens this station by the good friend whom Sudhana saw — 「表法中以善財童子所見可樂城東大莊嚴幢無憂林中無上勝長者是也。」 tr. “Within the symbolic betokening, it is the elder Supreme Excellence, in the Grove of No Sorrow at the Banner of Great Adornment, east of the City of the Delightful, whom the youth Sudhana saw.” 〔T36n1739 0860a06–0860a08〕 He explains the name of the city thus: 「為城名可樂，依主所行之行立其名故。為明得法成忍，人見可樂」 tr. “because the city is named the Delightful, its name being established according to the practice that its lord practices; to make clear that having obtained the dharma one accomplishes patience, and people find one delightful to see” 〔0860a07–0860a09〕; he explains the quarter thus: 「住城東者，為明忍為覺行之首……明忍為萬行之首，生眾福故，故名城東也」 tr. “that he dwells east of the city is to make clear that patience is the head of the practice of awakening … making clear that patience is the head of the ten thousand practices and gives birth to the multitude of merits, and therefore it is called east of the city” 〔0860a09–0860a13〕; and he explains the banner and the grove thus: 「大莊嚴幢者，忍隨違境不動也，是幢義。無憂林者，明忍成行滿，如林廣蔭也」 tr. “as for the Banner of Great Adornment, patience follows unfavorable objects and is unmoved, and this is the sense of a banner. As for the Grove of No Sorrow, it makes clear that when patience accomplishes the fullness of practice it gives broad shade like a grove” 〔0860a13–0860a14〕.
His explanation of the name of the dedication and of its sequence: 「如佛，佛所行願皆悉願為故，名等一切諸佛迴向，令願行一如佛故。又前云不壞迴向，以次等一切諸佛迴向，明次第合然。」 tr. “Being like the buddhas, since he vows to do all that the buddhas practiced and vowed, it is named the dedication equal to all the buddhas, causing vow and practice to be one and the same as the buddhas'. Moreover, above it was called the indestructible dedication, and next after it the dedication equal to all the buddhas, making clear that the sequence is fitting as it is.” 〔T36n1739 0860b14–0860b16〕
Recorded without adjudication
In explaining the name of this dedication, Chengguan establishes it from what is equalled and takes 「深入法性行普門善」 tr. “entering deeply into the nature of dharmas and practicing the good of the universal gate” as its nature, while Li Tongxuan establishes its substance by 「忍波羅蜜為體，餘九為伴」 tr. “the perfection of patience is its substance, with the other nine as its companions” and displays it by the symbolic betokening of Sudhana's City of the Delightful and its eastern quarter — the one takes the explanation of the name by outline-determination, the other takes the matching of the perfections by symbolic betokening, and what they establish differs. As for the items of the division of the text, Chengguan makes the statement of the name · the proper display · the general conclusion, and opens the proper display by the five objects of dedication, while Fazang makes the statement · the explanation · the conclusion, and opens the proper display by the dedication to sentient beings and awakening and the dedication to the true limit. As for the pure minds among the roots of goodness dedicated, Chengguan, following the eighty-fascicle text, determines four minds (six objects), and Fazang, following the sixty-fascicle text, determines three minds (two objects). As for the outline of the verses, Chengguan, upon the eighty-fascicle text, determines twenty-four verses in three divisions, while Li Tongxuan, upon the sixty-fascicle text, determines forty-eight lines at two lines to a verse and does not divide more finely. As for the enumerated clauses of the names of dedication, the eighty-fascicle has nineteen and the sixty-fascicle twenty. All these divergent interpretations are the settled sayings of the ancients; they are recorded, and no adjudication is made of higher and lower.
VII. Cross-Reading and Lineage
This section is the scriptural source of the third of the stations of the ten dedications. The lineage-chain attached here is drawn only from what the ancients cite and from where the designations come, and does not go beyond the sources already recorded in the present compilation:
- The Pusa yingluo benye jing, T24n1485: its enumerated clauses of the ten dedication-minds have 「三、等一切佛迴向心」 tr. “third, the mind of the dedication equal to all buddhas” 〔T24n1485 1014a10〕 — of the same form as the name of the dedication in the eighty-fascicle text (an enumeration of names, not an explanation of meaning). At the place of explaining the name in the present outline, Chengguan cites from the Benye jing 「三世諸佛法一切時行」 tr. “the dharma of the buddhas of the three times is practiced at all times” 〔T35n1735 0702a21–0702a22〕 in aid of the sense of ‘being equal to the buddhas of the three times.’
- Zhiyan, Huayan kongmu zhang, T45n1870: its enumerated clauses of the names of the ten dedications have 「三等一切佛迴向」 tr. “third, the dedication equal to all buddhas” 〔T45n1870 0555b09〕 (an enumeration of names, not an explanation of meaning) — the carrying on of the eighty-fascicle text's name of the dedication within the treatises and commentaries of the Huayan lineage.
- Other treatises of the Huayan lineage: in the Huayan yisheng jiaoyi fenqi zhang, T45n1866, the Shixuan men, T45n1868, and the Huayan jing zhigui, T45n1871, a search for 「等一切佛迴向」 tr. “the dedication equal to all buddhas” and 「等一切諸佛迴向」 tr. “the dedication equal to all the buddhas” yields no occurrence in any of them (〔not found〕); and Chengguan's cited sentence from the Benye jing, 「三世諸佛法一切時行」 tr. “the dharma of the buddhas of the three times is practiced at all times,” likewise yields no occurrence in those four treatises (〔not found〕).
- The Sūtra of the Bodhisattva's Original Deeds, T10n0281: a search for 「等一切佛」 tr. “equal to all buddhas” yields no occurrence (〔not found〕).
- Cross-reading within the present sutra: in explaining the first virtue of the fruit of the station Chengguan points to other chapters of this sutra as places for cross-reading — 「一因修佛業以等佛迴向故，迴向眾生是佛業故。又如〈離世間品〉十種佛業。」 tr. “First, because he cultivates the deeds of a buddha so as to dedicate equally with the buddhas, and because dedicating to sentient beings is the deed of a buddha. And as in the chapter “Detachment from the World,” the ten kinds of buddha-deed.” 〔T35n1735 0703c22–0703c24〕; and in explaining the first of the ten clauses of the dedication to bodhisattvas he points to “Pure Conduct” — 「初信中隨緣之願，如〈淨行品〉」 tr. “the vow of according with conditions within the first, that of faith, as in the chapter “Pure Conduct”” 〔0702b20–0702b21〕. Both places are cross-readings that Chengguan has already made.
- Li Tongxuan's chain of symbolic betokening: he matches the present station with the elder Supreme Excellence whom Sudhana visited 〔T36n1739 0860a06–0860a08〕, which is the matching of the good friends of “Entry into the Dharma Realm” with the stations of the ten dedications — this is the distinctive track of the Li Tongxuan line in reading the present chapter.
VIII. Edition Location Register
- Śikṣānanda, T279 (the base text): the third, the dedication equal to all buddhas, begins at 〔T10n0279 0129b09〕 and ends before 〔0131a13 前〕 (fascicle twenty-four). The question raised 0129b09 · following and studying the path of dedication 0129b10 · the four pure minds 0129b11–0129b14 · the ten joys in the dedication to the buddhas 0129b15–0129b22 · the ten clauses in the dedication to the bodhisattvas 0129b22–0129b29 · the ten benefits in the dedication to sentient beings 0129c01–0129c06 · the dedication to the two vehicles 0129c06–0129c07 · the dedication to sentient beings possessing evil 0129c07–0129c10 · the three double clauses of the great vows 0129c11–0129c13 · at home together with wife and child 0129c13–0129c18 · what is done at home 0129c18–0130a03 · giving an animal a single ball, a single grain 0130a03–0130a08 · single-mindedly fixing the thought and dedicating to the knowledge of all modes 0130a08–0130a09 · the long-time gathering from the first arising of the mind 0130a09–0130a15 · already gathered, to be gathered, now gathering 0130a15–0130a16 · being equal to the past buddhas in the dedication apart from marks 0130a16–0130a25 · displaying what does the equalling 0130a25–0130b01 · being equal to the present and the future · the nineteen names of dedication 0130b01–0130b09 · the benefit accomplished by dedication 0130b09–0130b14 · the concluding name 0130b14–0130b15 · the ten virtues of the fruit of the station 0130b15–0130b20 · the sentence turning to the verses 0130b20–0130b22 · the verses 0130b23–0131a12.
- Buddhabhadra, T278 (the Jin-dynasty translation, principal witness collated): fascicle fourteen, beginning at 〔T09n0278 0493b11〕 and ending at 〔0495a27〕. The question raised 0493b11 · the three pure minds 0493b13–0493b15 · dedication to the buddhas 0493b16–0493b24 · dedication to the bodhisattvas 0493b25–0493c03 · dedication to sentient beings 0493c03–0493c09 · the two vehicles and the bodhisattvas 0493c09–0493c11 · being parted from the evil destinies 0493c11–0493c16 · the three double clauses of the great vows 0493c17–0493c19 · at home 0493c19–0493c25 · what is done at home 0493c26–0494a01 · the conclusion of the dedication that gathers in good 0494a01–0494a10 · the enumerated clauses of the names of dedication 〔0494b28 段〕 · this section ends at 0495a27 (followed by the fourth, the dedication that reaches every place, at 〔0495a28〕).
- Chengguan, Shu, T35n1735: the present outline begins at 0702a18 · the explanation of the name 0702a19–0702a25 · the outline of the proper display of the aspect of dedication 0702a25–0702b01 · the four pure minds 0702b01–0702b06 · the outline of the five objects of dedication 0702b06–0702b08 · dedication to the buddhas 0702b08–0702b17 · dedication to the bodhisattvas 0702b17–0702b27 · dedication to sentient beings possessing good 0702b27–0702c03 · dedication to the two vehicles 0702c03–0702c05 · dedication to sentient beings possessing evil 0702c05–0702c09 · the general gathering in of the ten thousand goods 0702c09–0702c26 · the particular setting forth through matters 0702c26–0703a04 · the dedication of increase 0703a04–0703a18 · the dedication of gathering 0703a18–0703b12 · being equal to the buddhas in the dedication apart from marks 0703b12–0703c03 · displaying what does the equalling 0703c03–0703c07 · being equal to the present and the future · the nineteen clauses 0703c07–0703c21 · the benefit accomplished by dedication 0703c21–0703c22 · the ten virtues of the fruit of the station 0703c22–0703c25 · the outline of the verses 0703c25–0704a09 · ending before the fourth, the dedication that reaches every place, at 0704a10. The general explanation of the chapter (the reason for its coming · the explanation of the name · the tenet and aim · the text in ten portions) 0694c06–0695a16.
- Chengguan, Yanyi chao, T36n1736: a search for 「第三等一切佛迴向」 tr. “the third, the dedication equal to all buddhas” and 「等一切佛迴向」 tr. “the dedication equal to all buddhas” yields no occurrence in either case (〔not found〕; within the range of this section no corresponding heading passage is found).
- Fazang, Tanxuan ji, T35n1733: the third, the dedication equal to the buddhas, begins at 0249c18 · the division of the text 0249c18–0249c27 · the three pure minds 0249c28–0250a02 · the three divisions of properly dedicating one's own joy 0250a02–0250a06 · the question and answer on vowing that a buddha obtain joy 0250a06–0250a10 · ending before the fourth, the dedication that reaches every place, at 0252a03.
- Li Tongxuan, Lun, T36n1739: the third, the dedication equal to all the buddhas, begins at 0860a05 · the determining of the substance 0860a05–0860a06 · the symbolic betokening 0860a06–0860a14 · the explanation of the name of the dedication and of its sequence 0860b14–0860b16 · the outline of the verses 0860b16–0860b18.
- Variant readings: within the range of T279 covered by this unit, 〔0129b09〕–〔0131a12〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0129c20〕噉【大】｜敢【宮】 · 〔0130c02〕今【大】｜令【明】.
- A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0129b23〕善根【CB】｜善【大】／善根【明】【宮】 · 〔0130a06〕蘊【CB】【磧-CB】｜薀【大】／薀【麗-CB】.
- Supplementary note on variant readings: the interlinear notes (phonetic glosses) have been stripped away and recorded at the level of the source text.
- A note on the boundaries of the section: the upper boundary of this section follows upon the close of the second, the indestructible dedication, at 〔T10n0279 0129b09〕, and the lower boundary reaches to just before the question raised of the fourth, the dedication that reaches every place, at 〔0131a13〕; the method of the boundaries follows Chengguan's outline of the text in ten portions together with the verbatim placing of the questions raised of the ten dedications within the portion of the exposition).