華嚴經 品二十五 十迴向品 · 第四至一切處迴向Avataṃsaka Sūtra · The Ten Dedications · The Fourth, the Dedication That Reaches Every Place
善根沒有腳，它怎麼「到」得了一切處？
第四迴向只換一個名字：至一切處。經文自己給了兩個比喻。第一個是「譬如實際，無處不至」——拿理來比行：理之所以無所不在，是因為它不佔一個位置。第二個是「譬如無我，普攝諸法」——善根之所以攝得動一切，也是因為它不立一個『我的』。
中間那一大串供養，從無數香蓋一路說到摩尼寶宮殿，讀起來像堆疊。但緊接著就是一句反手：「用無所得而為方便，不於業中分別報，不於報中分別業」。做的時候不算帳，受的時候不追認。廣供與空觀不分先後——澄觀說這叫『隨相離相無前後』。
怕人聽偏了，經文自己封口：能不壞一切諸業。空觀不許拿來廢因果。
末後十句位果，把「至」講到底：不是走遍，是「於一毛孔中普入一切世界」「一一念中一切諸佛悉現前」。一處即一切處。
且從最近的一件善事迴起。
A root of goodness has no feet. How, then, does it ever “arrive” at every place?
The fourth dedication changes only the name: reaching every place. The sutra itself gives two similes. The first is “just as the true limit is such that there is no place it does not reach” — the principle is taken as the simile for the practice: the reason the principle is everywhere is that it occupies no one position. The second is “just as there is no self, and it universally gathers in all dharmas” — the reason a root of goodness can gather in everything is likewise that it sets up no ‘mine.’
That long string of offerings in the middle, running from countless canopies of fragrance all the way to palaces of maṇi jewels, reads like sheer accumulation. But immediately after it comes a sentence that turns the hand over: “using the unobtainable as his means, he does not, within karma, discriminate its recompense, nor, within the recompense, discriminate the karma.” When you do it, you keep no accounts; when you receive it, you claim no credit. The vast offering and the contemplation of emptiness have no before and after — Chengguan calls this ‘following marks and being apart from marks with no before and after.’
Lest anyone hear it awry, the sutra stops up the gap itself: he is able not to destroy any karma. The contemplation of emptiness may not be used to abolish cause and effect.
The last ten clauses, the fruit of the station, carry the word “reach” through to the end: it is not a matter of walking everywhere, but of “within a single pore entering universally into all worlds,” of “within each and every thought-moment all the buddhas being present before him.” One place is every place.
Begin, then, by dedicating the nearest good deed of all.
〔T10 0131〕
「佛子！云何為菩薩摩訶薩至一切處迴向？
「佛子！此菩薩摩訶薩修習一切諸善根時，作是念言：『願此善根功德之力至一切處。譬如實際，無處不至，至一切物，至一切世間，至一切眾生，至一切國土，至一切法，至一切虛空，至一切三世，至一切有為、無為，至一切語言、音聲。願此善根亦復如是，遍至一切諸如來所，供養三世一切諸佛；過去諸佛所願悉滿，未來諸佛具足莊嚴，現在諸佛及其國土、道場，眾會遍滿一切虛空法界。願以信解大威力故，廣大智慧無障礙故，一切善根悉迴向故，以如諸天諸供養具而為供養，充滿無量無邊世界。』佛子！菩薩摩訶薩復作是念：『諸佛世尊普遍一切虛空法界。種種業所起，十方不可說一切世界種世界、不可說佛國土佛境界種種世界、無量世界、無分齊世界、轉世界、側世界、仰世界、覆世界，如是一切諸世界中，現住於壽，示現種種神通變化。彼有菩薩以勝解力，為諸眾生堪受化者，於彼一切諸世界中，現為如來出興於世，以至一切處智；普遍開示如來無量自在神力，法身遍往無有差別，平等普入一切法界；如來藏身不生不滅，善巧方便普現世間，證法實性超一切故，得不退轉無礙力故，生於如來無障礙見、廣大威德種性中故。』
「佛子！菩薩摩訶薩以其所種一切善根願，於如是諸如來所，以眾妙華，及眾妙香、鬘蓋、幢幡、衣服、燈燭，及餘一切諸莊嚴具以為供養；若佛形像，若佛塔廟，悉亦如是。以此善根如是迴向，所謂：不亂迴向、一心迴向、自意迴向、尊敬迴向、不動迴向、無住迴向、無依迴向、無眾生心迴向、無躁競心迴向、寂靜心迴向。復作是念：『盡法界、虛空界，去、來、現在一切劫中，諸佛世尊得一切智、成菩提道，無量名字各各差別，於種種時現成正覺，悉皆住壽盡未來際，一一各以法界莊嚴而嚴其身，道場眾會周遍法界，一切國土隨時出興而作佛事。如是一切諸佛如來，我以善根普皆迴向，願以無數香蓋、無數香幢、無數香幡、無數香帳、無數香網、無數香像、無數香光、無數香焰、無數香雲、無數香座、無數香經行地、無數香所住處、無數香世界、無數香山、無數香海、無數香河、無數香樹、無數香衣服、無數香蓮華、無數香宮殿，無量華蓋，廣說乃至無量華宮殿；無邊鬘蓋，廣說乃至無邊鬘宮殿；無等塗香蓋，廣說乃至無等塗香宮殿；不可數末香蓋，廣說乃至不可數末香宮殿；不可稱衣蓋，廣說乃至不可稱衣宮殿；不可思寶蓋，廣說乃至不可思寶宮殿；不可量燈光明蓋，廣說乃至不可量燈光明宮殿；不可說莊嚴具蓋，廣說乃至不可說莊嚴具宮殿；不可說不可說摩尼寶蓋、不可說不可說摩尼寶幢，如是摩尼寶幡、摩尼寶帳、摩尼寶網、摩尼寶像、摩尼寶光、摩尼寶焰、摩尼寶雲、摩尼寶座、摩尼寶經行地、摩尼寶所住處、摩尼寶剎、摩尼寶山、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣服、摩尼寶蓮華、摩尼寶宮殿，皆不可說不可說。如是一一諸境界中，各有無數欄楯、無數宮殿、無數樓閣、無數門闥、無數半月、無數却敵、無數窓牖、無數清淨寶、無數莊嚴具，以如是等諸供養物，恭敬供養如上所說諸佛世尊。願令一切世間皆得清淨，一切眾生咸得出離，住十力地，於一切法中得無礙法明。令一切眾生具足善根，悉得調伏，其心無量，等虛空界，往一切剎而無所至，入一切土施諸善法，常得見佛，植諸善根，成就大乘，不著諸法，具足眾善，立無量行，普入無邊一切法界，成就諸佛神通之力，得於如來一切智智。譬如無我，普攝諸法。我諸善根亦復如是，普攝一切諸佛如來，咸悉供養無有餘故；普攝一切無量諸法，悉能悟入無障礙故；普攝一切諸菩薩眾，究竟皆與同善根故；普攝一切諸菩薩行，以本願力皆圓滿故；普攝一切菩薩法明，了達諸法皆無礙故；普攝諸佛大神通力，成就無量諸善根故；普攝諸佛力、無所畏，發無量心滿一切故；普攝菩薩三昧辯才陀羅尼門，善能照了無二法故；普攝諸佛善巧方便，示現如來大神力故；普攝三世一切諸佛降生成道、轉正法輪、調伏眾生、入般涅槃，恭敬供養悉周遍故；普攝十方一切世界，嚴淨佛剎咸究竟故；普攝一切諸廣大劫，於中出現修菩薩行無斷絕故；普攝一切所有趣生，悉於其中現受生故；普攝一切諸眾生界，具足普賢菩薩行故；普攝一切諸惑習氣，悉以方便令清淨故；普攝一切眾生諸根，無量差別咸了知故；普攝一切眾生解欲，令離雜染得清淨故；普攝一切化眾生行，隨其所應為現身故；普攝一切應眾生道，悉入一切眾生界故；普攝一切如來智性，護持一切諸佛教故。』
〔T10 0132〕
「佛子！菩薩摩訶薩以諸善根如是迴向時，用無所得而為方便，不於業中分別報，不於報中分別業；雖無分別而普入法界，雖無所作而恒住善根，雖無所起而勤修勝法；不信諸法而能深入，不有於法而悉知見，若作、不作皆不可得；知諸法性恒不自在，雖悉見諸法而無所見，普知一切而無所知。菩薩如是了達境界，知一切法因緣為本，見於一切諸佛法身，至一切法離染實際，解了世間皆如變化，明達眾生唯是一法、無有二性，不捨業境善巧方便；於有為界示無為法，而不滅壞有為之相；於無為界示有為法，而不分別無為之相。菩薩如是觀一切法畢竟寂滅，成就一切清淨善根，而起救護眾生之心，智慧明達一切法海，常樂修行離愚癡法，已具成就出世功德，不更修學世間之法，得淨智眼離諸癡翳，以善方便修迴向道。
「佛子！菩薩摩訶薩以諸善根如是迴向，稱可一切諸佛之心，嚴淨一切諸佛國土，教化成熟一切眾生，具足受持一切佛法；作一切眾生最上福田，為一切商人智慧導師，作一切世間清淨日輪；一一善根充遍法界，悉能救護一切眾生，皆令清淨具足功德
「佛子！菩薩摩訶薩如是迴向時，能護持一切佛種，能成熟一切眾生，能嚴淨一切國土，能不壞一切諸業，能了知一切諸法，能等觀諸法無二，能遍往十方世界，能了達離欲實際，能成就清淨信解，能具足明利諸根。
「佛子！是為菩薩摩訶薩第四至一切處迴向。菩薩摩訶薩住此迴向時，得至一切處身業，普能應現一切世界故；得至一切處語業，於一切世界中演說法故；得至一切處意業，受持一切佛所說法故；得至一切處神足通，隨眾生心悉往應故；得至一切處隨證智，普能了達一切法故；得至一切處總持辯才，隨眾生心令歡喜故；得至一切處入法界，於一毛孔中普入一切世界故；得至一切處遍入身，於一眾生身普入一切眾生身故；得至一切處普見劫，一一劫中常見一切諸如來故；得至一切處普見念，一一念中一切諸佛悉現前故。佛子！菩薩摩訶薩得至一切處迴向，能以善根如是迴向。」
爾時，金剛幢菩薩承佛威力，普觀十方而說頌言：
「內外一切諸世間，菩薩悉皆無所著，
不捨饒益眾生業，大士修行如是智。
十方所有諸國土，一切無依無所住，
不取活命等眾法，亦不妄起諸分別。
普攝十方世界中，一切眾生無有餘，
觀其體性無所有，至一切處善迴向。
普攝有為無為法，不於其中起妄念，
如於世間法亦然，照世燈明如是覺。
菩薩所修諸業行，上中下品各差別，
悉以善根迴向彼，十方一切諸如來。
菩薩迴向到彼岸，隨如來學悉成就，
恒以妙智善思惟，具足人中最勝法。
清淨善根普迴向，利益群迷恒不捨，
悉令一切諸眾生，得成無上照世燈。
未曾分別取眾生，亦不妄想念諸法，
雖於世間無染著，亦復不捨諸含識。
菩薩常樂寂滅法，隨順得至涅槃境，
亦不捨離眾生道，獲如是等微妙智。
菩薩未曾分別業，亦不取著諸果報，
一切世間從緣生，不離因緣見諸法。
深入如是諸境界，不於其中起分別，
一切眾生調御師，於此明了善迴向。
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：什麼是至一切處迴向
金剛幢菩薩接著說：
「佛子！什麼是菩薩摩訶薩的至一切處迴向呢？
大願：願這善根像實際一樣，無處不到
「佛子！這位菩薩摩訶薩在修習一切諸善根的時候，這樣起念說：『願我這善根功德的力量，能到一切處。就像實際（一切法真實之際）那樣，沒有一處到不了：到一切物，到一切世間，到一切眾生，到一切國土，到一切法，到一切虛空，到一切三世，到一切有為與無為，到一切語言、音聲。願我這善根也是這樣，普遍到達一切諸如來的處所，供養三世一切諸佛：使過去諸佛所發的願全都圓滿，使未來諸佛具足莊嚴，使現在諸佛以及他們的國土、道場，法會大眾遍滿一切虛空法界。願因為信解的大威力的緣故，因為廣大智慧無所障礙的緣故，因為一切善根全都迴向的緣故，能以如同諸天所有的種種供養器具來作供養，充滿無量無邊的世界。』
諸佛遍在：所以供得到，也所以現得出
「佛子！菩薩摩訶薩又這樣起念：『諸佛世尊普遍在一切虛空法界之中。由種種業所生起的，有十方不可說的一切世界種所攝的世界、不可說的佛國土與佛境界的種種世界、無量世界、沒有分界的世界、旋轉的世界、側立的世界、仰起的世界、覆蓋的世界，在這樣一切諸世界之中，諸佛現在住世而有壽量，示現種種神通變化。那裡又有菩薩，以殊勝的解力，為了那些堪能受化的眾生，在那一切諸世界中，示現成為如來出興於世，以能到一切處的智慧；普遍開示如來無量自在的神力，法身普遍前往而沒有差別，平等地普入一切法界；如來藏身不生不滅，以善巧方便普遍示現於世間——因為證得諸法的實性、超越一切的緣故，因為得到不退轉的無礙之力的緣故，因為生在如來無障礙見、廣大威德的種性之中的緣故。』
妙供與十種迴向心：供的時候，心怎麼用
「佛子！菩薩摩訶薩以他所種的一切善根之願，在這樣的諸如來處所，用眾多妙華，以及眾多妙香、華鬘、寶蓋、幢、幡、衣服、燈燭，還有其餘一切諸莊嚴器具來作供養；如果是佛的形像，如果是佛的塔廟，也全都這樣供養。以這善根這樣迴向——就是：不散亂地迴向、一心地迴向、以自己的心意迴向、以尊敬迴向、不動搖地迴向、無所住地迴向、無所依地迴向、以無眾生之心迴向、以無躁動競逐之心迴向、以寂靜之心迴向。
復念常住佛：供的對象有多廣
「又這樣起念：『窮盡法界、虛空界，過去、未來、現在一切劫之中，諸佛世尊證得一切智、成就菩提之道，無量的名字各各不同，在種種時中示現成就正覺，全都住壽窮盡未來際，一一各以法界的莊嚴來莊嚴他的身，道場法會周遍法界，一切國土隨時出興而作佛事。這樣一切諸佛如來，我以善根普遍都迴向。
供具之廣：從無數香蓋到摩尼寶宮殿
「『願以無數的香蓋、無數的香幢、無數的香幡、無數的香帳、無數的香網、無數的香像、無數的香光、無數的香焰、無數的香雲、無數的香座、無數的香經行地、無數的香所住處、無數的香世界、無數的香山、無數的香海、無數的香河、無數的香樹、無數的香衣服、無數的香蓮華、無數的香宮殿；無量的華蓋，這樣廣說下去乃至無量的華宮殿；無邊的鬘蓋，廣說乃至無邊的鬘宮殿；無等的塗香蓋，廣說乃至無等的塗香宮殿；不可數的末香蓋，廣說乃至不可數的末香宮殿；不可稱的衣蓋，廣說乃至不可稱的衣宮殿；不可思的寶蓋，廣說乃至不可思的寶宮殿；不可量的燈光明蓋，廣說乃至不可量的燈光明宮殿；不可說的莊嚴具蓋，廣說乃至不可說的莊嚴具宮殿；不可說不可說的摩尼寶蓋、不可說不可說的摩尼寶幢，這樣還有摩尼寶幡、摩尼寶帳、摩尼寶網、摩尼寶像、摩尼寶光、摩尼寶焰、摩尼寶雲、摩尼寶座、摩尼寶經行地、摩尼寶所住處、摩尼寶剎、摩尼寶山、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣服、摩尼寶蓮華、摩尼寶宮殿，全都是不可說不可說之多。像這樣一一諸境界之中，各有無數的欄楯、無數的宮殿、無數的樓閣、無數的門闥（門樓）、無數的半月（半月形飾）、無數的却敵（城樓上的禦敵之設）、無數的窓牖（窗戶）、無數的清淨寶、無數的莊嚴具——以這樣等等的諸供養物，恭敬供養如上所說的諸佛世尊。
供養所為：願世間清淨，願眾生出離
「『願令一切世間都得清淨，一切眾生全都得以出離，安住在十力之地，於一切法之中得到無礙的法明。令一切眾生具足善根，全都得到調伏，他們的心無量，等同虛空界；前往一切剎土而實無所至，進入一切國土而施設種種善法；常能見佛，種諸善根，成就大乘，不執著諸法，具足眾善，建立無量之行，普入無邊的一切法界，成就諸佛神通之力，得到如來的一切智智。
譬如無我：二十句「普攝」
「『就像無我之理，普遍攝取一切法。我的諸善根也是這樣：普遍攝取一切諸佛如來，因為全都供養沒有遺漏的緣故；普遍攝取一切無量諸法，因為全都能悟入而無障礙的緣故；普遍攝取一切諸菩薩眾，因為究竟都與他們同一善根的緣故；普遍攝取一切諸菩薩行，因為以本願之力都得圓滿的緣故；普遍攝取一切菩薩的法明，因為了達諸法都無障礙的緣故；普遍攝取諸佛的大神通力，因為成就無量諸善根的緣故；普遍攝取諸佛之力與無所畏，因為發起無量之心而滿足一切的緣故；普遍攝取菩薩的三昧、辯才、陀羅尼門，因為善能照了無二之法的緣故；普遍攝取諸佛的善巧方便，因為示現如來大神力的緣故；普遍攝取三世一切諸佛的降生、成道、轉正法輪、調伏眾生、入般涅槃，因為恭敬供養全都周遍的緣故；普遍攝取十方一切世界，因為嚴淨佛剎全都究竟的緣故；普遍攝取一切諸廣大劫，因為在其中出現修菩薩行而不斷絕的緣故；普遍攝取一切所有的趣生（六趣受生之處），因為全都在其中示現受生的緣故；普遍攝取一切諸眾生界，因為具足普賢菩薩之行的緣故；普遍攝取一切諸惑的習氣，因為全都以方便令它清淨的緣故；普遍攝取一切眾生的諸根，因為無量差別全都了知的緣故；普遍攝取一切眾生的解與欲，因為令他們離開雜染而得清淨的緣故；普遍攝取一切教化眾生之行，因為隨他們所應而為之現身的緣故；普遍攝取一切應機的眾生之道，因為全都入於一切眾生界的緣故；普遍攝取一切如來的智性，因為護持一切諸佛之教的緣故。』
用無所得而為方便：迴向之時的觀
「佛子！菩薩摩訶薩以諸善根這樣迴向的時候，用無所得作為方便：不在業之中分別報，不在報之中分別業；雖然沒有分別而普入法界，雖然無所造作而恆常安住善根，雖然無所生起而勤修勝法；不信諸法而能深入（不取著諸法可信之相，而能深入其中），不執有於法而全都知見，作與不作都不可得；知道諸法之性恆常不得自在，雖然全都見到諸法而無所見，普遍知道一切而無所知。
「菩薩這樣了達境界：知道一切法以因緣為本，見到一切諸佛的法身，到達一切法離染的實際，解了世間全都如同變化，明達眾生唯是一法、沒有二性，不捨棄業境的善巧方便；在有為界中顯示無為之法，而不滅壞有為之相；在無為界中顯示有為之法，而不分別無為之相。
「菩薩這樣觀一切法畢竟寂滅，成就一切清淨善根，而發起救護眾生之心，智慧明達一切法海，常樂於修行離愚癡之法，已經具足成就出世的功德，不再修學世間之法，得到清淨的智眼、離開種種癡翳，以善方便修迴向之道。
結歎成益：稱可佛心，作世間的福田、導師、日輪
「佛子！菩薩摩訶薩以諸善根這樣迴向，稱合一切諸佛之心，嚴淨一切諸佛國土，教化成熟一切眾生，具足受持一切佛法；作一切眾生最上的福田，為一切商人的智慧導師，作一切世間的清淨日輪；一一善根充遍法界，全都能救護一切眾生，都令他們清淨、具足功德。
十能：這樣迴向的時候，能作什麼
「佛子！菩薩摩訶薩這樣迴向的時候，能護持一切佛種，能成熟一切眾生，能嚴淨一切國土，能不壞一切諸業，能了知一切諸法，能平等觀諸法無二，能遍往十方世界，能了達離欲的實際，能成就清淨的信解，能具足明利的諸根。
結名與位果（澄觀科）：十種「得至一切處」
「佛子！這就是菩薩摩訶薩的第四至一切處迴向。菩薩摩訶薩安住這個迴向的時候：得到至一切處的身業，因為普遍能應現於一切世界的緣故；得到至一切處的語業，因為在一切世界之中演說法的緣故；得到至一切處的意業，因為受持一切佛所說之法的緣故；得到至一切處的神足通，因為隨眾生的心全都前往應現的緣故；得到至一切處的隨證智，因為普遍能了達一切法的緣故；得到至一切處的總持辯才，因為隨眾生的心令他們歡喜的緣故；得到至一切處的入法界，因為在一毛孔中普入一切世界的緣故；得到至一切處的遍入身，因為在一眾生身中普入一切眾生身的緣故；得到至一切處的普見劫，因為一一劫中常見一切諸如來的緣故；得到至一切處的普見念，因為一一念中一切諸佛全都現前的緣故。佛子！菩薩摩訶薩得到至一切處迴向，就能以善根這樣迴向。」
重頌（一）：無所著而不捨眾生
這時，金剛幢菩薩承著佛的威力，普遍觀察十方而說偈頌說：
「內外一切諸世間，菩薩對它們全都無所執著，卻不捨棄饒益眾生的事業——大士所修行的就是這樣的智。
「十方所有的諸國土，一切都無所依、無所住；不取活命等種種法，也不虛妄地生起種種分別。
重頌（二）：普攝而不取
「普遍攝取十方世界之中一切眾生沒有遺漏，而觀察他們的體性一無所有——這就是至一切處的善迴向。
「普遍攝取有為與無為之法，卻不在其中生起妄念；對世間之法也是如此——照世的燈明就是這樣覺了的。
重頌（三）：所修諸業，迴向諸佛
「菩薩所修的諸業行，上品、中品、下品各有差別，全都以這些善根迴向給十方一切諸如來。
「菩薩迴向而到彼岸，隨著如來學習全都成就，恆常以妙智善加思惟，具足人中最殊勝之法。
「清淨的善根普遍迴向，利益迷途的眾生恆常不捨，令一切諸眾生都得以成為無上的照世之燈。
重頌（四）：不分別而不捨離
「未曾分別執取眾生，也不虛妄想念諸法；雖然對世間沒有染著，也仍舊不捨棄一切含識（有情）。
「菩薩常樂於寂滅之法，隨順而得至涅槃之境，卻也不捨離眾生之道——所獲得的就是這樣的微妙之智。
「菩薩未曾分別業，也不取著種種果報；一切世間都從緣而生，不離開因緣而見諸法。
重頌（五）：深入而善迴向
「深入這樣的諸境界，而不在其中生起分別——一切眾生的調御師，於此明了而善作迴向。」
The question raised: what is the dedication that reaches every place
The bodhisattva Vajra Banner went on to say:
“Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that reaches every place?
The great vow: may this root of goodness be like the true limit, with no place it does not reach
“Sons of the Buddha! When this bodhisattva-mahāsattva is cultivating all the roots of goodness, he gives rise to a thought in this way: ‘May the power of the merit of this root of goodness of mine reach every place. Just as the true limit (the true limit of all dharmas) is such that there is no single place it does not reach: reaching all things, reaching all worlds, reaching all sentient beings, reaching all lands, reaching all dharmas, reaching all of space, reaching all the three times, reaching all that is conditioned and unconditioned, reaching all speech and sound. May this root of goodness of mine be just so, universally reaching the dwelling places of all the Tathāgatas and making offerings to all the buddhas of the three times: causing the vows made by the buddhas of the past all to be fulfilled, causing the buddhas of the future to be complete in adornment, and causing the buddhas of the present, together with their lands, their places of awakening, and the great assemblies of their Dharma-gatherings, to fill all of space and the Dharma realm. May it be that, by reason of the great majestic power of faith and understanding, by reason of vast wisdom that is without obstruction, and by reason of the dedication of all the roots of goodness, I am able to make offerings with such manifold vessels of offering as the gods possess, filling measureless and boundless worlds.’
The buddhas are everywhere present: which is why the offering can arrive, and why it can be manifested
“Sons of the Buddha! The bodhisattva-mahāsattva further gives rise to a thought in this way: ‘The buddhas, the world-honored ones, are universally present within all of space and the Dharma realm. Arisen from every kind of karma there are, in the ten directions, worlds beyond speaking that are embraced by all the world-species, and every kind of world beyond speaking of buddha-lands and buddha-domains, measureless worlds, worlds without division, revolving worlds, worlds standing on their side, upturned worlds, and overturned worlds; and within all such worlds as these the buddhas now dwell in the world with their spans of life and manifest every kind of spiritual penetration and transformation. And there too are bodhisattvas who, by the power of their excellent understanding, for the sake of those sentient beings who are able to receive transformation, within all those worlds manifest themselves as Tathāgatas arising in the world, with the wisdom that can reach every place; who universally reveal the Tathāgata's measureless and sovereign spiritual power, whose dharma-body universally goes forth without any difference and enters equally and universally into the whole Dharma realm; whose Tathāgata-womb body is neither born nor ceasing, and who by skillful means universally manifest themselves in the world — by reason of having realized the true nature of dharmas and surpassed all things, by reason of having obtained the unobstructed power of non-retrogression, and by reason of being born in the family of the Tathāgata's unobstructed vision and vast majestic virtue.’
Wondrous offerings and the ten minds of dedication: how the mind is used at the time of offering
“Sons of the Buddha! With the vow of all the roots of goodness he has planted, the bodhisattva-mahāsattva, in the presence of such Tathāgatas as these, makes offerings with manifold wondrous flowers, and with manifold wondrous fragrances, flower-garlands, jeweled canopies, banners, pennants, garments, and lamps, and with all the remaining vessels of adornment; and if it be an image of a buddha, or if it be a stūpa or shrine of a buddha, to these too he makes offerings in just the same way. With these roots of goodness he dedicates in this way — that is to say: dedicating without distraction, dedicating single-mindedly, dedicating with his own mind's intent, dedicating with reverence, dedicating unshakably, dedicating without abiding anywhere, dedicating without depending on anything, dedicating with a mind free of the notion of sentient beings, dedicating with a mind free of restless contention, and dedicating with a still mind.
Calling to mind again the ever-abiding buddhas: how wide the objects of the offering are
“And he gives rise to a thought again in this way: ‘Throughout the whole Dharma realm and the realm of space, within all the kalpas of the past, the future, and the present, the buddhas, the world-honored ones, have realized omniscience and accomplished the path of awakening; their measureless names are each different from one another; at every kind of time they manifest the accomplishing of perfect awakening; all of them abide in their life-span to the exhaustion of the future; each and every one of them adorns his body with the adornments of the Dharma realm; their places of awakening and their Dharma-gatherings extend everywhere throughout the Dharma realm; and in all lands they arise in due season and do the deeds of a buddha. To all such buddhas and Tathāgatas as these I universally dedicate my roots of goodness.
The breadth of the vessels of offering: from countless canopies of fragrance to palaces of maṇi jewels
“‘May I do so with countless canopies of fragrance, countless banners of fragrance, countless pennants of fragrance, countless curtains of fragrance, countless nets of fragrance, countless images of fragrance, countless lights of fragrance, countless flames of fragrance, countless clouds of fragrance, countless seats of fragrance, countless walking-grounds of fragrance, countless dwelling-places of fragrance, countless worlds of fragrance, countless mountains of fragrance, countless seas of fragrance, countless rivers of fragrance, countless trees of fragrance, countless garments of fragrance, countless lotus flowers of fragrance, and countless palaces of fragrance; with measureless canopies of flowers, and so, broadly told, on down to measureless palaces of flowers; with boundless canopies of garlands, and, broadly told, on down to boundless palaces of garlands; with unequalled canopies of unguent, and, broadly told, on down to unequalled palaces of unguent; with innumerable canopies of powdered fragrance, and, broadly told, on down to innumerable palaces of powdered fragrance; with canopies of garments beyond reckoning, and, broadly told, on down to palaces of garments beyond reckoning; with canopies of jewels beyond thinking, and, broadly told, on down to palaces of jewels beyond thinking; with canopies of lamplight beyond measuring, and, broadly told, on down to palaces of lamplight beyond measuring; with canopies of adornments beyond speaking, and, broadly told, on down to palaces of adornments beyond speaking; with canopies of maṇi jewels beyond speaking and beyond speaking, and banners of maṇi jewels beyond speaking and beyond speaking, and in the same way pennants of maṇi jewels, curtains of maṇi jewels, nets of maṇi jewels, images of maṇi jewels, lights of maṇi jewels, flames of maṇi jewels, clouds of maṇi jewels, seats of maṇi jewels, walking-grounds of maṇi jewels, dwelling-places of maṇi jewels, lands of maṇi jewels, mountains of maṇi jewels, seas of maṇi jewels, rivers of maṇi jewels, trees of maṇi jewels, garments of maṇi jewels, lotus flowers of maṇi jewels, and palaces of maṇi jewels, all of them as many as is beyond speaking and beyond speaking. And within each and every one of such domains as these there are countless balustrades, countless palaces, countless towers, countless gate-houses (gate-towers), countless half-moons (ornaments in the shape of a half-moon), countless counter-terraces (the works for warding off an enemy upon a city tower), countless windows (window-openings), countless pure jewels, and countless adornments — with such offerings as these and their like I reverently make offering to the buddhas, the world-honored ones, spoken of above.
What the offering is for: may the world be pure, may sentient beings escape
“‘May all the worlds attain purity, may all sentient beings attain escape and abide in the ground of the ten powers, and among all dharmas obtain the unobstructed clarity of dharma. May all sentient beings be complete in roots of goodness and all attain subduing; may their minds be measureless, equal to the realm of space; may they go to all lands and yet in truth arrive nowhere, may they enter all lands and there set forth every kind of good dharma; may they constantly see the buddhas, plant roots of goodness, accomplish the Great Vehicle, cling to no dharma, be complete in the manifold goods, establish measureless practices, enter universally into the boundless whole Dharma realm, accomplish the power of the buddhas' spiritual penetrations, and obtain the Tathāgata's wisdom of omniscience.
Just as there is no self: the twenty clauses of “universally gathering in”
“‘Just as the principle that there is no self universally gathers in all dharmas, so too are these roots of goodness of mine: they universally gather in all the buddhas and Tathāgatas, because he makes offerings to them all without remainder; they universally gather in all the measureless dharmas, because he is able to awaken into them all without obstruction; they universally gather in all the assemblies of bodhisattvas, because ultimately he shares one and the same root of goodness with them; they universally gather in all the practices of the bodhisattvas, because by the power of his original vow they are all fulfilled; they universally gather in all the clarity of dharma of the bodhisattvas, because he penetrates all dharmas without obstruction; they universally gather in the great power of the buddhas' spiritual penetrations, because he accomplishes measureless roots of goodness; they universally gather in the powers and the fearlessnesses of the buddhas, because he gives rise to a measureless mind and satisfies all; they universally gather in the samādhis, the eloquence, and the gates of dhāraṇī of the bodhisattvas, because he is well able to illumine and know the dharma that is without duality; they universally gather in the skillfulness in means of the buddhas, because he manifests the Tathāgata's great spiritual power; they universally gather in the descent into birth, the accomplishing of the path, the turning of the wheel of the true Dharma, the subduing of sentient beings, and the entry into parinirvāṇa of all the buddhas of the three times, because his reverent offerings extend everywhere without exception; they universally gather in all the worlds of the ten directions, because his adorning and purifying of the buddha-lands is in every case ultimate; they universally gather in all the vast kalpas, because within them he appears and cultivates the bodhisattva practice without any interruption; they universally gather in all the destinies of birth there are (the places where birth is received in the six destinies), because within them all he manifests the receiving of birth; they universally gather in all the realms of sentient beings, because he is complete in the practice of the bodhisattva Samantabhadra; they universally gather in the habit-energies of all the afflictions, because he causes them all by means to become pure; they universally gather in the faculties of all sentient beings, because he knows their measureless differences entirely; they universally gather in the understandings and inclinations of all sentient beings, because he causes them to leave defilement behind and attain purity; they universally gather in all the practices that teach and transform sentient beings, because he manifests a body for them according to what befits them; they universally gather in all the ways of sentient beings that answer to their capacities, because he enters entirely into all the realms of sentient beings; they universally gather in the wisdom-nature of all the Tathāgatas, because he guards and upholds the teaching of all the buddhas.’
Using the unobtainable as his means: the contemplation at the time of dedication
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates his roots of goodness in this way, he uses the unobtainable as his means: he does not, within karma, discriminate its recompense, nor, within the recompense, discriminate the karma; though he is without discrimination he enters universally into the Dharma realm; though he is without any doing he abides constantly in the roots of goodness; though he is without any arising he diligently cultivates the surpassing dharmas; he does not believe in dharmas and yet is able to enter deeply into them (he does not grasp at any mark in dharmas by which they might be believed, and yet is able to enter deeply into them); he does not hold dharmas to exist and yet knows and sees them all; both the doing and the not doing are alike unobtainable; he knows that the nature of dharmas is constantly not sovereign; though he sees all dharmas he sees nothing; though he universally knows everything he knows nothing.
“The bodhisattva penetrates the objective realm in this way: he knows that all dharmas have causes and conditions as their root; he sees the dharma-body of all the buddhas; he arrives at the true limit in which all dharmas are apart from defilement; he understands that the world is in every case like a transformation; he clearly comprehends that sentient beings are only one dharma and have no second nature; he does not cast away the skillfulness in means that works within the objects of karma; within the realm of the conditioned he displays the unconditioned dharma, and yet does not destroy the marks of the conditioned; within the realm of the unconditioned he displays the conditioned dharma, and yet does not discriminate the marks of the unconditioned.
“The bodhisattva contemplates in this way that all dharmas are ultimately still and extinguished, accomplishes all the pure roots of goodness, and yet gives rise to the mind that rescues and protects sentient beings; his wisdom clearly comprehends the whole ocean of dharmas; he constantly delights to cultivate the dharma that is apart from folly; he has already become complete in the merit that transcends the world and no longer studies the dharmas of the world; he obtains the pure eye of wisdom and leaves behind every kind of cataract of folly; and with good means he cultivates the path of dedication.
The concluding praise and the benefit accomplished: matching the buddhas' mind, and becoming the world's field of merit, its guide, its sun
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates his roots of goodness in this way, he accords with the mind of all the buddhas, adorns and purifies all the buddha-lands, teaches and ripens all sentient beings, and is complete in receiving and upholding all the Buddha-dharma; he becomes the supreme field of merit for all sentient beings, the wise guide for all merchants, and the pure sun of all the worlds; each and every one of his roots of goodness fills the whole Dharma realm, and all of them are able to rescue and protect all sentient beings and to cause them to be pure and complete in merit.
The ten capacities: what he is able to do when he dedicates in this way
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he is able to guard and uphold the seed of all buddhas, able to ripen all sentient beings, able to adorn and purify all lands, able not to destroy any karma, able to know all dharmas, able to contemplate equally that dharmas are without duality, able to go everywhere throughout the worlds of the ten directions, able to penetrate the true limit that is apart from desire, able to accomplish pure faith and understanding, and able to be complete in bright and keen faculties.
The concluding name and the fruit of the station (Chengguan's outline): the ten kinds of “obtaining the reaching of every place”
“Sons of the Buddha! This is the bodhisattva-mahāsattva's fourth dedication, the dedication that reaches every place. When the bodhisattva-mahāsattva abides in this dedication: he obtains the bodily action that reaches every place, because he is universally able to respond and appear within all worlds; he obtains the verbal action that reaches every place, because within all worlds he expounds the Dharma; he obtains the mental action that reaches every place, because he receives and upholds the dharmas spoken by all buddhas; he obtains the spiritual penetration of the base of power that reaches every place, because according to the minds of sentient beings he goes to them all and responds; he obtains the wisdom that accords with realization that reaches every place, because he is universally able to penetrate all dharmas; he obtains the dhāraṇī and the eloquence that reach every place, because according to the minds of sentient beings he causes them to rejoice; he obtains the entry into the Dharma realm that reaches every place, because within a single pore he enters universally into all worlds; he obtains the body that enters everywhere and reaches every place, because within the body of a single sentient being he enters universally into the bodies of all sentient beings; he obtains the universal seeing of kalpas that reaches every place, because within each and every kalpa he constantly sees all the Tathāgatas; he obtains the universal seeing in thought-moments that reaches every place, because within each and every thought-moment all the buddhas are present before him. Sons of the Buddha! Having obtained the dedication that reaches every place, the bodhisattva-mahāsattva is able to dedicate his roots of goodness in this way.”
The verses of praise (one): without attachment, and yet not casting sentient beings aside
Then the bodhisattva Vajra Banner, sustained by the Buddha's majestic power, contemplated the ten directions universally and spoke these verses:
“Toward all the worlds, inner and outer, the bodhisattva has no attachment at all, and yet does not cast away the work of benefiting sentient beings — such is the wisdom that the great being cultivates.
“All the lands there are in the ten directions have nothing they depend on and nowhere they abide; he does not grasp at livelihood or at any other such dharma, nor does he falsely give rise to any discrimination.
The verses of praise (two): universally gathering in, yet not grasping
“He universally gathers in all sentient beings within the worlds of the ten directions without remainder, and yet contemplates that their very substance is nothing at all — this is the good dedication that reaches every place.
“He universally gathers in the conditioned and the unconditioned dharmas, and yet gives rise to no false thought about them; and so it is with the dharmas of the world as well — thus does the lamp that lights the world awaken to them.
The verses of praise (three): the deeds he cultivates, dedicated to the buddhas
“The deeds and practices the bodhisattva cultivates differ each from each as superior, middling, and inferior, and with all these roots of goodness he dedicates them to all the Tathāgatas of the ten directions.
“The bodhisattva dedicates and reaches the other shore; following the Tathāgatas he studies and accomplishes all; constantly with wondrous wisdom he considers well, and is complete in the most excellent dharma among men.
“His pure roots of goodness he universally dedicates, benefiting the sentient beings who have lost their way and never casting them aside, so that all sentient beings may become the unsurpassed lamp that lights the world.
The verses of praise (four): without discriminating, and yet without forsaking
“Never has he discriminated or grasped at sentient beings, nor does he falsely think upon dharmas; and though toward the world he has no defiling attachment, still he does not cast away any of the conscious ones (sentient beings).
“The bodhisattva constantly delights in the dharma of still extinction and by according with it arrives at the realm of nirvāṇa, and yet he does not forsake the way of sentient beings — such is the subtle and wondrous wisdom that he obtains.
“The bodhisattva has never discriminated karma, nor does he grasp at any fruit or recompense; all the worlds arise from conditions, and he does not see dharmas apart from causes and conditions.
The verses of praise (five): entering deeply and dedicating well
“Entering deeply into such objective realms as these, he gives rise to no discrimination within them — the tamer and guide of all sentient beings clearly understands this and dedicates well.”
一個「至」字：能到的是什麼，到得了的又是什麼
十迴向到了第四，經文只換一個名字：至一切處。金剛幢菩薩自己提問：「佛子！云何為菩薩摩訶薩至一切處迴向？」問完就自己答，整段沒有別人插話。
這一問要先把兩頭分清楚。澄觀釋此云，至是能至，指善根和供具；一切處是所至，指所供之境——是以大願令這善根供具遍至一切時處，隨所應供而供諸福田。所以「至一切處」不是說菩薩的腳走到哪裡，是說他修的那一分善根，能落到任何一個該落的地方去。
排一個誤解：這不是講神通的遠達。神通是身到，這一向講的是善根到。善根本身沒有腳，它靠什麼到？下面整段經文就在答這一句。落到地上：你做過的一件好事，能不能不只落在你眼前這一個人身上，關鍵不在事有多大，在迴的那一念有多寬。
譬如實際：拿理來作行的比喻
答的第一步是一個比喻：「願此善根功德之力至一切處。譬如實際，無處不至」，接著開列所至之處——一切物、一切世間、一切眾生、一切國土、一切法、一切虛空、一切三世、一切有為無為、一切語言音聲。
實際是什麼？澄觀釋此云，實際即一切法真實之際，所以無所不在。這個比喻特別在哪裡？法藏《探玄記》一語點破：此以理喻行。一般的譬喻是拿看得見的東西比看不見的道理，這裡反過來，拿看不見的理比看得見的行——因為只有理才真的無處不至，善根要遍至，就得像理那樣遍。
所以這一列九項不是修辭上的鋪張。它是在說：善根之遍，量的標準不是廣，是理的無所不在。落到地上：迴向時心裡若還留著一個『這件善事該給誰』的界，就已經不是至一切處了。
願的三段：過去、未來、現在的佛各得什麼
比喻之後是合。經文說願此善根「遍至一切諸如來所，供養三世一切諸佛」，然後分三世說：過去諸佛所願悉滿，未來諸佛具足莊嚴，現在諸佛及其國土、道場，眾會遍滿一切虛空法界。
三世各說一句，各有所當。澄觀釋此段云，過去之佛能事已畢，所以只說願滿；未來之佛修因已圓而果未現，所以說具足莊嚴；現在正在成化，所以連國土道場一併說。三句不重複，是三種不同的『供得上』。
供之所以成得了，經文又給三個緣故：信解大威力故、廣大智慧無障礙故、一切善根悉迴向故。澄觀判此為成供之三因——一以勝解則隨心轉變、二以大智了無障礙、三以善根迴向稱願而成。落到地上：供養能不能成，經文的答案不在供品，在這三樣裡缺了哪一樣。
諸佛遍在法界：所以有供得上的地方
第二念轉到所供之境上去。經文說諸佛世尊普遍一切虛空法界，由種種業所起，有世界種世界、佛國土佛境界種種世界、無量世界、無分齊世界，還有轉世界、側世界、仰世界、覆世界——形狀方位各各不同，而諸佛在這一切世界中「現住於壽，示現種種神通變化」。
這幾個世界名不是虛設。李通玄釋之云，轉世界或圓形轉、或流轉如江河，覆世界如蜂窠等——形類之多是要顯佛所遍之處無所不含。
這一段的作用是承前一段來的：前面說善根要遍至，這裡說所至之境本來就遍。若佛只在一處，遍至就無所施；正因為佛遍在，善根之遍才有落腳處。落到地上：所謂『到不了』，多半不是那邊沒有，是這邊心裡先畫了界。
那裡還有菩薩：現為如來出興於世
接著經文說一件容易讀過去的事：「彼有菩薩以勝解力，為諸眾生堪受化者，於彼一切諸世界中，現為如來出興於世，以至一切處智」。——所供的不只是真實報身之佛，還有位高的菩薩示現作佛。
澄觀在這裡下了一句很重的話：說「以至一切處智」，意在表明現在這一位（正修第四迴向的）菩薩也能如此；這叫本下迹高——本地是菩薩而所現之迹是佛。他又補一句：若佛示現為菩薩，則本高迹下；或者俱高俱下，因果交徹。
為什麼能如此？經文給三句：法身遍往無有差別、平等普入一切法界、如來藏身不生不滅。澄觀釋此三句為顯與果佛平等，因為同是性起。有人要問：那眾生豈不是也有如來藏身？所以經文又補三句作釋——證法實性超一切故、得不退轉無礙力故、生於如來無障礙見廣大威德種性中故。差別在這三句上，不在藏身之有無。落到地上：同一個藏身，凡夫是有而未證，此位菩薩是證而能用。
十種迴向心：供的時候，心是怎麼放的
供境說完，說能供之行。經文列供具——眾妙華、妙香、鬘蓋、幢幡、衣服、燈燭，及餘一切莊嚴具；又說若佛形像、若佛塔廟，悉亦如是。真佛與住持之佛（形像塔廟）同樣供，這一句立了一個很平的態度。
然後是本段最要記的一列：「以此善根如是迴向，所謂：不亂迴向、一心迴向、自意迴向、尊敬迴向、不動迴向、無住迴向、無依迴向、無眾生心迴向、無躁競心迴向、寂靜心迴向。」這十個名目是經文自有的，不是後人配上去的。
澄觀逐句釋其用心：不生妄念、專注正境、不由他悟、於田殷重、違順不動、不住於法、不依於境、知我空、心行安審、正順涅槃。法藏就六十本另立一列：情專注、念不散、非緣沮、深崇敬、喜樂行、不留滯、不染著、無能行亦是離所為、質直離害、正順涅槃。二家所配次第不同，同誌之而不判。
要看清的是這十句的走向：從不亂、一心（收心），到尊敬、不動（對境），到無住、無依（離所著），到無眾生心（離能所之見），末後歸於寂靜。落到地上：供養的功德不在供品的價，在這十句裡你的心停在第幾句。
復作是念：供的不只是眼前這一尊
第三念把時間也拉開。經文說盡法界、虛空界，去來現在一切劫中，諸佛世尊得一切智、成菩提道，「無量名字各各差別，於種種時現成正覺，悉皆住壽盡未來際」，並且一一各以法界莊嚴而嚴其身，道場眾會周遍法界，一切國土隨時出興而作佛事。
澄觀判此為約常住佛明遍至，並釋其所以：三世住壽盡未來際，應化也就常在，因為三身十身融通無礙。他又逐句點：盡空法界是處無不遍，去來現劫是時無不窮，得一切智是真極之成，於種種時現成正覺是應現之成——成有始而應無終，所以說住壽盡未來際。
這一段與前一段合起來，才把「一切處」補全：前段開的是處之遍，這段開的是時之遍。落到地上：所謂供養三世諸佛，不是想像一個很大的數字，是承認佛事從來沒有停過。
供具為什麼要說到這麼多
接下來是全段最長的一串：無數香蓋、香幢、香幡、香帳、香網、香像、香光、香焰、香雲、香座、香經行地、香所住處、香世界、香山、香海、香河、香樹、香衣服、香蓮華、香宮殿——二十事。然後華、鬘、塗香、末香、衣、寶、燈光明、莊嚴具、摩尼寶，各以「廣說乃至」一句仿香例倍增；末後又說一一境界中各有無數欄楯、宮殿、樓閣、門闥、半月、却敵、窓牖、清淨寶、莊嚴具。
古德在這裡算過帳。澄觀算：香等成蓋等，蓋等有楯等，從無數無量漸增，且至不可說，并前本門總有二千；但他隨即自己揀一句——「一一諸」之言定通香等而不全通於蓋等，因為衣與光明哪來的門闥樓閣？所以都數未必二千，只是通相說一一諸境界。法藏就六十本另算，得二千二百一十門。二家算法不同，誌之不判。
要緊的不是數目，是澄觀自己那一揀：連疏家都不肯把數字坐實。落到地上：這一長串要讀出的是『說不盡』，不是『有幾件』。
供養之後的願：從清淨出離到一切智智
供具說盡，經文轉到願上：願令一切世間皆得清淨，一切眾生咸得出離，住十力地，於一切法中得無礙法明；又令一切眾生具足善根，悉得調伏，其心無量等虛空界，往一切剎而無所至，入一切土施諸善法，常得見佛，植諸善根，成就大乘，不著諸法，具足眾善，立無量行，普入無邊一切法界，成就諸佛神通之力，得於如來一切智智。
澄觀判此段為以供佛善根迴向眾生，並注意到一個文勢上的事：前一段供養之後說的是不亂等十心，這一段供養之後說的是清淨等願，文有影略而義實相通——心與願互見，不是兩套。
其中「往一切剎而無所至」一句最堪玩味：往而無所至，正與這一向的名字扣住——至一切處，而所至不可得。落到地上：願眾生得的是什麼？經文自己排了序，從出離、調伏，到見佛、成就大乘，末後是如來一切智智。願小願大，看你的願停在哪一格。
譬如無我：第二個比喻，開出二十句普攝
經文到這裡再起一喻：「譬如無我，普攝諸法。我諸善根亦復如是」。
前一喻用實際，這一喻用無我。澄觀釋此云，二無我之理普攝理事無不周。仍然是以理喻行——理之能攝一切，是因為它不立一個自己。善根之所以能攝一切，道理同：它若立一個『我的善根』，就攝不動了。
法藏在此點出這一喻的用處：此善根既如無我遍一切處，所以能攝取彼法以增己行。也就是說，普攝不是把外面的東西收進來，是自己的行因遍而增。
澄觀還說明為什麼要另起這一段：上來三段別明善根，只說了成供供佛；如今要顯此善根無所不成，所以再說一節。落到地上：供佛只是善根用處的一格，這一喻是把格子拆掉。
二十句普攝：前十二自利，後八利他
合中共二十句，句句以「普攝」起、以「故」字結。澄觀判：前十二句攝成自利德、後八成利他；法藏所判亦同——初十二攝成自利行、後八句攝成利他行。二家於此一致。
自利十二句依次是：諸佛如來（咸悉供養無有餘）、一切無量諸法（悉能悟入無障礙）、諸菩薩眾（究竟同善根）、諸菩薩行（本願力皆圓滿）、菩薩法明（了達諸法皆無礙）、諸佛大神通力（成就無量善根）、諸佛力無所畏（發無量心滿一切）、菩薩三昧辯才陀羅尼門（善能照了無二法）、諸佛善巧方便（示現如來大神力）、三世諸佛降生成道轉法輪調生入涅槃（恭敬供養悉周遍）、十方一切世界（嚴淨佛剎咸究竟）、一切諸廣大劫（於中出現修菩薩行無斷絕）。從佛、法、僧，到行、解、力、辯、方便，再到佛之一代化儀，末後及於剎與劫——所攝由近及遠，由自身之德及於時處。
利他八句是：一切所有趣生（現受生）、一切諸眾生界（具足普賢行）、一切諸惑習氣（方便令清淨）、一切眾生諸根（無量差別咸了知）、一切眾生解欲（令離雜染得清淨）、一切化眾生行（隨所應為現身）、一切應眾生道（悉入一切眾生界）、一切如來智性（護持諸佛教）。前七句步步就眾生，末一句卻收在護持佛教上——利他之終，是讓法住世。落到地上：這二十句可以當一張自檢表，看自己的善根實際攝到了第幾句。
用無所得而為方便：隨相與離相，不分先後
長行至此一轉：「佛子！菩薩摩訶薩以諸善根如是迴向時，用無所得而為方便，不於業中分別報，不於報中分別業」。前面那樣廣大的供養叫隨相，這一段叫離相。
澄觀在這裡開二義：一是以無所得導前面的隨相，涉有而不迷於空，這是入有之方便；二是假無得以入有而不存無得，這個無得本身也是方便，這是入空之方便。他判本文正用前意而義兼於後——為的是顯隨相與離相沒有前後。
這一句是本迴向的樞。不是先廣供而後觀空，是廣供的當下即是觀空；也不是先空掉再去供，那樣供就成了敷衍。落到地上：不於業中分別報，就是做的時候不算帳；不於報中分別業，就是受的時候不追認。兩頭都不算，善根才真的到得了一切處。
十句四節：會事歸理，到寂照雙流
離相之觀，經文列十句：不於業中分別報，不於報中分別業；雖無分別而普入法界，雖無所作而恒住善根，雖無所起而勤修勝法；不信諸法而能深入，不有於法而悉知見；若作不作皆不可得，知諸法性恒不自在；雖悉見諸法而無所見，普知一切而無所知。
澄觀判這十句義有四節：初一節會事歸理——事法既虛，業空故無體招報、報空故無體酬因；次五句明理不礙事——無分別而有能入之智所入之法界，無作而造作，無起而修起；第三節二句事理雙絕，約心即止觀兩亡；第四節二句事理無礙，約心即寂照雙流。他末後結一句：初則會有歸空而有未曾損，次依空立有而有未始存，次空有兩亡無隱無顯，後空有無礙存沒同時——四句鎔融，才叫離相實際觀。
其中「不信諸法而能深入」一句最易誤讀。澄觀在此引《大般若》「若信一切法，則不信一切法。以不信一切法，名信一切法」，並揀云：彼是約不信即真信，此處是約不信不礙信。落到地上：這不是叫人不信法，是說不取『法有可信之相』，信才深得下去。
觀成之相：因緣為本，而後見佛、離染、如化
觀之後說觀成。經文說菩薩如是了達境界——知一切法因緣為本，見於一切諸佛法身，至一切法離染實際，解了世間皆如變化，明達眾生唯是一法無有二性，不捨業境善巧方便；於有為界示無為法而不滅壞有為之相，於無為界示有為法而不分別無為之相。
澄觀判：初句總，餘句別；總在「因緣為本」。他釋因緣為本云——因緣故有、因緣故空，因緣故不有、因緣故不空，因緣故流轉、因緣故還滅，並引《中論》「未曾有一法，不從因緣生」為證。以下七句都由此釋成：見法身，是因緣無住而無住之本即法身；見實際，是因緣性離；如化，是無性緣生；唯一法無二性，是理外無事；善巧業境、示有為無為兩句，是即事顯理而不壞事、即理成事而不隱理。
最後一節說觀成之益：菩薩如是觀一切法畢竟寂滅，成就一切清淨善根，「而起救護眾生之心」。這個「而」字是全段的關節——寂滅之觀不通向冷漠，通向救護。落到地上：越是看得空，越沒有理由不管。
稱可佛心：福田、導師、日輪
結歎一段收前面的全部：菩薩以諸善根如是迴向，稱可一切諸佛之心，嚴淨一切諸佛國土，教化成熟一切眾生，具足受持一切佛法；作一切眾生最上福田，為一切商人智慧導師，作一切世間清淨日輪；一一善根充遍法界，悉能救護一切眾生，皆令清淨具足功德。
澄觀判此為結歎成益，並分二層：先是自分之二利益，首句上稱佛心而餘句自成二利；後是勝進之二利益，文兼體用。
三個比喻各說一面：福田說所生之福——供者得福，是就眾生一邊說；導師說所引之路——商人有貨而不識道，喻眾生有善而不知向；日輪說所破之闇——不擇地而照。三喻並列，是把菩薩對世間的三種用一次說盡。落到地上：這三樣都不是為自己立的名，是被人用得上的位置。
十能句：這樣迴向時，實際能作什麼
接著是十個「能」字句：能護持一切佛種，能成熟一切眾生，能嚴淨一切國土，能不壞一切諸業，能了知一切諸法，能等觀諸法無二，能遍往十方世界，能了達離欲實際，能成就清淨信解，能具足明利諸根。
十句可分三段看：前三句是三種所成——佛種、眾生、國土，正是佛法僧住世的三個支點；中四句就法說——不壞諸業是不撥因果，了知諸法是知其相，等觀無二是知其性，遍往十方是用；末三句歸到自身——了達離欲實際、成就清淨信解、具足明利諸根。
值得留意的是「能不壞一切諸業」一句緊接在離相觀之後。剛說完不於業中分別報，馬上說不壞諸業——空觀不許用來廢因果，經文自己把這個口封住了。落到地上：讀完上一節若生出『反正都空』的念頭，這一句就是校正。
結名與位果：十種「得至一切處」
經文結名：「佛子！是為菩薩摩訶薩第四至一切處迴向。」六十本此處作「是名」，八十本作「是為」，並錄。
結名之後說位果，共十句，句句以「得至一切處」起。澄觀判其為三節：初三句是三業體遍——身業（普能應現一切世界）、語業（於一切世界中演說法）、意業（受持一切佛所說法）；次三句是三業用遍——神足通（隨眾生心悉往應）、隨證智（普能了達一切法）、總持辯才（隨眾生心令歡喜）；後四句顯用自在——入法界（於一毛孔中普入一切世界）、遍入身（於一眾生身普入一切眾生身）、普見劫（一一劫中常見一切諸如來）、普見念（一一念中一切諸佛悉現前）。法藏所判亦是十句而後四配器世間、眾生、劫、念之自在。
後四句最堪細看：一毛孔而普入一切世界，是廣狹之相入；一念中一切諸佛現前，是念劫之相即。這一向名為至一切處，到這裡才把「至」講到底——不是走遍，是一處即一切處。末後經文一句作收：菩薩摩訶薩得至一切處迴向，能以善根如是迴向。
重頌十一偈：長行的骨架再走一遍
長行畢，經家敘一句：「爾時，金剛幢菩薩承佛威力，普觀十方而說頌言」。說者仍是金剛幢，沒有換人。頌共二十二行，兩行一偈，計十一偈。
澄觀判此十一偈分三：初七偈頌迴向眾生及菩提、次三偈半頌迴向實際、後半偈頌成益；其中初一偈頌前面的略明至一切處、後四偈頌前面的普攝迴向。法藏就六十本亦判十一頌分三，而以初四偈為稱真理而善迴向、後三為諸業同佛而學迴向，配法與澄觀略異，誌之不判。
逐偈的對位如此：第一偈「內外一切諸世間，菩薩悉皆無所著，不捨饒益眾生業」，正頌長行的無所著而不捨——一偈立全篇之骨。第二偈說十方國土無依無所住、不取活命等眾法，是頌所至之處。第三偈「普攝十方世界中，一切眾生無有餘，觀其體性無所有」，把普攝與離相並在一偈裡說。第四偈普攝有為無為法而不起妄念，末句「照世燈明如是覺」點出所依之覺。第五偈說所修諸業行上中下品各差別而悉以迴向諸佛——差別之業，一味之迴。第六偈說迴向到彼岸、隨如來學。第七偈說清淨善根普迴向而令眾生成無上照世燈——燈明二見，前約佛、後約眾生，一喻兩用。第八偈起入實際：未曾分別取眾生、不妄想念諸法，而仍不捨含識。第九偈說常樂寂滅、隨順涅槃而不捨眾生道。第十偈說未曾分別業、不取著果報，並歸於「一切世間從緣生，不離因緣見諸法」——與長行的因緣為本相扣。第十一偈總收：深入如是諸境界而不起分別，一切眾生調御師於此明了善迴向。落到地上：長行讀不下來時，這十一偈就是它的目次。
承衍
本段之文，古德所承者有三路，並錄如次。
其一是逐文之疏。澄觀就八十本立位行位果二科、位行開牒釋結三分，並以十事至一切處通貫全段；法藏《探玄記》就六十本立標釋結，實際迴向另開盡事歸理、理事不礙、理泯事用三門。二家所依經本不同，科名與配句因之互異，此處誌錄不判。
其二是表法之軌。李通玄別立一路：判此迴向以精進波羅蜜為體、餘九為伴，以善財所參師子頻申比丘尼表此位——住輸那國（此曰勇猛城）、名迦陵迦林（此云鬪諍時），能和斷鬪諍，正表第四迴向精進利物之相。他又約位開十一種至一切處，比澄觀之十事多出一目；並立迴向十法，以無作迴有作、以有作迴無作，乃至以一切自性無迴向為方便迴向法——把「迴向」二字本身開成五對。此軌不循疏家之科，別成一家之讀。
其三是名相之承。智儼《孔目章》十迴向章、《菩薩瓔珞本業經》十迴向心，皆列「至一切處迴向」之名，而未就本段之教義另作發揮；《五教章》《旨歸》《十玄門》三書內，亦未見引本段經句（普攝句群、十能句、十種得至一切處句）而為論者。承此段者，止於名列，這一點據實記之。
一向之文，前半盡供養之廣，後半盡離相之深，而末以一毛孔普入一切世界、一念中諸佛現前作結——至一切處之義，於此乃盡。
The single word “reach”: what it is that can reach, and what it is that is reached
At the fourth of the ten dedications the sutra changes only one name: reaching every place. The bodhisattva Vajra Banner raises the question himself: “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that reaches every place?” Having asked, he answers himself; in the whole section no one else breaks in.
This question requires that the two ends first be told apart. Chengguan glosses this by saying that “reach” is that which reaches, namely the roots of goodness and the vessels of offering, while “every place” is that which is reached, namely the objects to which the offering is made — that is, by the great vow he causes these roots of goodness and vessels of offering to reach everywhere throughout all times and places, making offerings to all the fields of merit according to what befits each. So “reaching every place” does not say where the bodhisattva's feet walk; it says that the portion of goodness he has cultivated is able to come to rest in any place at all where it ought to come to rest.
Clear away one misreading: this is not about the far reach of the spiritual penetrations. A penetration is the body arriving; this dedication is about a root of goodness arriving. A root of goodness has no feet of its own — upon what, then, does it arrive? The whole passage that follows is the answer to that one question. Brought down to the ground: whether a good deed you have done can come to rest upon someone other than the one person in front of you turns not on how large the deed was, but on how wide was the single thought with which you dedicated it.
Just as the true limit: taking the principle as the simile for the practice
The first step of the answer is a simile: “may the power of the merit of this root of goodness reach every place; just as the true limit is such that there is no place it does not reach” — and then the places reached are set out in a list: all things, all worlds, all sentient beings, all lands, all dharmas, all of space, all the three times, all that is conditioned and unconditioned, and all speech and sound.
What is the true limit? Chengguan glosses this by saying that the true limit is the true limit of all dharmas, and that therefore there is nowhere it is not. And where does the peculiarity of this simile lie? Fazang, in the Tanxuan ji, puts his finger on it in a single phrase: here the principle is taken as the simile for the practice. An ordinary simile takes something visible as the likeness of an invisible principle; here it is the other way about, and the invisible principle is taken as the likeness of the visible practice — for only the principle truly reaches every place, and a root of goodness that is to reach everywhere must be pervasive in the way the principle is pervasive.
So this list of nine items is not rhetorical display. It is saying this: for the pervasion of a root of goodness the standard of measure is not breadth, but the everywhere-ness of the principle. Brought down to the ground: if at the moment of dedicating there is still a boundary left in the mind saying ‘this good deed ought to go to such a one,’ then it is already not the reaching of every place.
The three parts of the vow: what the buddhas of past, future, and present each receive
After the simile comes the joining. The sutra says that this root of goodness may “universally reach the dwelling places of all the Tathāgatas and make offerings to all the buddhas of the three times,” and then speaks of the three times separately: that the vows made by the buddhas of the past may all be fulfilled, that the buddhas of the future may be complete in adornment, and that the buddhas of the present, together with their lands, their places of awakening, and their assemblies, may fill all of space and the Dharma realm.
One sentence is spoken for each of the three times, and each has its own fittingness. Chengguan, glossing this passage, says that for the buddhas of the past the work they could do is already finished, and so only the fulfilling of their vows is spoken of; that for the buddhas of the future the cultivation of the cause is complete while the fruit has not yet appeared, and so completeness in adornment is spoken of; and that the buddhas of the present are in the very midst of accomplishing their transformation of beings, and so their lands and places of awakening are spoken of along with them. The three sentences do not repeat one another; they are three different ways in which an offering ‘gets through.’
As to why the offering can be accomplished at all, the sutra gives three reasons: by reason of the great majestic power of faith and understanding, by reason of vast wisdom that is without obstruction, and by reason of the dedication of all the roots of goodness. Chengguan determines these as the three causes by which the offering is accomplished — first, that by excellent understanding things are transformed in accordance with the mind; second, that by great wisdom one comprehends without obstruction; third, that by the dedication of the roots of goodness the offering is accomplished in accord with the vow. Brought down to the ground: whether an offering can be accomplished, the sutra answers, does not lie in the gift, but in which one of these three is lacking.
The buddhas are everywhere present in the Dharma realm: which is why there is anywhere for the offering to arrive
The second thought turns to the objects to which the offering is made. The sutra says that the buddhas, the world-honored ones, are universally present throughout all of space and the Dharma realm; that arisen from every kind of karma there are worlds embraced by the world-species, every kind of world of buddha-lands and buddha-domains, measureless worlds, and worlds without division, and further revolving worlds, worlds standing on their side, upturned worlds, and overturned worlds — differing each from each in shape and in orientation; and that within all these worlds the buddhas “now dwell in the world with their spans of life, and manifest every kind of spiritual penetration and transformation.”
These several names of worlds are not set down for nothing. Li Tongxuan glosses them by saying that a revolving world either revolves in a round shape or flows on like a river, and that an overturned world is like a beehive and the like — the multitude of kinds of shape being there to show that the places the buddhas pervade leave nothing out.
The work of this passage follows from the passage before it: there it was said that the root of goodness must reach everywhere, and here it is said that the objects reached are already everywhere. If the buddhas were in one place only, reaching-everywhere would have nothing to be applied to; it is precisely because the buddhas are everywhere present that the pervasion of a root of goodness has anywhere to set its foot. Brought down to the ground: what we call ‘not being able to get there’ is mostly not an absence on that side, but a boundary drawn beforehand in the mind on this side.
And there too are bodhisattvas: manifesting themselves as Tathāgatas arising in the world
Next the sutra says something that is easily read past: “there too are bodhisattvas who, by the power of their excellent understanding, for the sake of those sentient beings who are able to receive transformation, within all those worlds manifest themselves as Tathāgatas arising in the world, with the wisdom that reaches every place.” — What is offered to is not only the buddhas of the true reward body, but also bodhisattvas of high station manifesting themselves as buddhas.
Here Chengguan lets fall a weighty sentence: that the words “with the wisdom that reaches every place” are meant to show that the bodhisattva now in question — the one presently cultivating the fourth dedication — is able to do just this as well; and this is called the root being lower and the trace higher, the original ground being a bodhisattva while the trace manifested is a buddha. He adds a further sentence: if a buddha manifests as a bodhisattva, then the root is higher and the trace lower; or again both may be high or both low, cause and effect interpenetrating each other.
Why is this possible? The sutra gives three clauses: that the dharma-body universally goes forth without any difference, that it enters equally and universally into the whole Dharma realm, and that the Tathāgata-womb body is neither born nor ceasing. Chengguan explains these three clauses as showing equality with the buddha of the fruit, since both alike are the arising of the nature. Someone will want to ask: then do not sentient beings also possess the Tathāgata-womb body? And so the sutra adds three further clauses by way of explanation — by reason of having realized the true nature of dharmas and surpassed all things, by reason of having obtained the unobstructed power of non-retrogression, and by reason of being born in the family of the Tathāgata's unobstructed vision and vast majestic virtue. The difference lies in these three clauses, not in whether the womb-body is there or not. Brought down to the ground: it is one and the same womb-body — the ordinary person has it but has not realized it, while the bodhisattva of this station has realized it and is able to use it.
The ten minds of dedication: where the mind is set at the time of offering
The objects of the offering having been told, the practice that makes the offering is told next. The sutra lists the vessels of offering — manifold wondrous flowers, wondrous fragrances, garlands and canopies, banners and pennants, garments and lamps, and all the remaining vessels of adornment; and it says further that if it be an image of a buddha, or a stūpa or shrine of a buddha, to these too he does just the same. That the true buddha and the buddha who abides and sustains the teaching (the image, the stūpa and shrine) are offered to alike — this one sentence establishes a very level attitude.
Then comes the list that is most worth committing to memory in this section: “with these roots of goodness he dedicates in this way, that is to say: dedicating without distraction, dedicating single-mindedly, dedicating with his own mind's intent, dedicating with reverence, dedicating unshakably, dedicating without abiding, dedicating without depending, dedicating with a mind free of the notion of sentient beings, dedicating with a mind free of restless contention, and dedicating with a still mind.” These ten designations belong to the sutra itself; they were not fitted on by later hands.
Chengguan explains clause by clause the use of the mind in them: giving rise to no false thought; concentrating upon the right object; not awakening by another's agency; being earnest and weighty toward the field; being unmoved by the unfavorable and the favorable; not abiding in dharmas; not depending upon objects; knowing the emptiness of self; the workings of the mind being settled and considered; rightly according with nirvāṇa. Fazang, upon the sixty-fascicle text, sets up a different list: the feelings concentrated; the thought undispersed; not thwarted by conditions; deeply revering; joyfully delighting in the practice; not lingering; not defiled by attachment; being without any doer, which is also the leaving behind of what is done for; upright and apart from harm; rightly according with nirvāṇa. The order in which the two masters match them differs; both are recorded together without adjudication.
What must be seen clearly is the direction these ten clauses run: from being undistracted and single-minded (gathering the mind in), to reverence and unshakability (facing objects), to non-abiding and non-dependence (leaving behind what is clung to), to the mind free of the notion of sentient beings (leaving behind the view of a grasper and a grasped), and at the last coming home to stillness. Brought down to the ground: the merit of an offering does not lie in the price of the gift, but in which of these ten clauses your mind has come to a halt at.
And he gives rise to a thought again: what is offered to is not the one buddha before him only
The third thought opens out time as well. The sutra says that throughout the whole Dharma realm and the realm of space, within all the kalpas of past, future, and present, the buddhas, the world-honored ones, have obtained omniscience and accomplished the path of awakening, that “their measureless names are each different from one another, that at every kind of time they manifest the accomplishing of perfect awakening, and that all of them abide in their life-span to the exhaustion of the future,” and that each of them adorns his body with the adornments of the Dharma realm, his place of awakening and his assembly extending everywhere throughout the Dharma realm, arising in due season in all lands and doing the deeds of a buddha.
Chengguan determines this as making the reaching of every place clear in terms of the ever-abiding buddhas, and explains why: since through the three times they abide in their life-span to the exhaustion of the future, their responsive transformations are likewise constantly present, because the three bodies and the ten bodies interfuse without obstruction. He then points out the clauses one by one: “throughout the Dharma realm and the realm of space” is that there is no place unpervaded; “the kalpas of past, future, and present” is that there is no time unexhausted; “obtaining omniscience” is the accomplishing that is truly ultimate; “at every kind of time manifesting the accomplishing of perfect awakening” is the accomplishing that is a response — the accomplishing has a beginning while the responding has no end, and this is why it is said that they abide in their life-span to the exhaustion of the future.
Only when this passage is put together with the one before it is “every place” made complete: the earlier passage opened out the pervasion of place, and this one opens out the pervasion of time. Brought down to the ground: to make offerings to the buddhas of the three times is not to imagine some very large number, but to acknowledge that the deeds of a buddha have never once stopped.
Why the vessels of offering have to be told at such length
What comes next is the longest string in the whole section: countless canopies of fragrance, banners of fragrance, pennants of fragrance, curtains of fragrance, nets of fragrance, images of fragrance, lights of fragrance, flames of fragrance, clouds of fragrance, seats of fragrance, walking-grounds of fragrance, dwelling-places of fragrance, worlds of fragrance, mountains of fragrance, seas of fragrance, rivers of fragrance, trees of fragrance, garments of fragrance, lotus flowers of fragrance, and palaces of fragrance — twenty items. Then flowers, garlands, unguent, powdered fragrance, garments, jewels, lamplight, adornments, and maṇi jewels are each multiplied on the pattern of the fragrances by the single phrase “broadly told, on down to”; and at the last it says that within each and every domain there are countless balustrades, palaces, towers, gate-houses, half-moons, counter-terraces, windows, pure jewels, and adornments.
The ancients did the arithmetic here. Chengguan reckons that the fragrances and the rest make up the canopies and the rest, that the canopies and the rest have the balustrades and the rest, and that increasing by degrees from the countless and the measureless as far as what is beyond speaking, together with the root gates that precede them, there are two thousand in all; but he immediately makes a distinction of his own — the words “each and every” certainly run through the fragrances and the rest, yet do not run wholly through the canopies and the rest, for where would garments and lamplight get gate-houses and towers? Hence the total number is not necessarily two thousand; it is only that each and every domain is spoken of in a general way. Fazang, reckoning upon the sixty-fascicle text, arrives at two thousand two hundred and ten gates. The two masters reckon differently; this is recorded without adjudication.
What matters is not the number but that distinction of Chengguan's own: even the commentator will not let the figure be nailed down. Brought down to the ground: what this long string is to be read for is ‘it cannot be told to the end,’ not ‘how many pieces there are.’
The vow that follows the offering: from purity and escape to the wisdom of omniscience
The vessels of offering told to the end, the sutra turns to the vow: may all the worlds attain purity; may all sentient beings attain escape and abide in the ground of the ten powers, and among all dharmas obtain the unobstructed clarity of dharma; and may all sentient beings further be complete in roots of goodness and all attain subduing, their minds measureless and equal to the realm of space, going to all lands and yet arriving nowhere, entering all lands and there setting forth every kind of good dharma, constantly seeing the buddhas, planting roots of goodness, accomplishing the Great Vehicle, clinging to no dharma, complete in the manifold goods, establishing measureless practices, entering universally into the boundless whole Dharma realm, accomplishing the power of the buddhas' spiritual penetrations, and obtaining the Tathāgata's wisdom of omniscience.
Chengguan determines this passage as the dedicating to sentient beings of the roots of goodness gained by offering to the buddhas, and he notices something about the movement of the text: after the offering in the earlier passage what is spoken of is the ten minds beginning with being undistracted, while after the offering in this passage what is spoken of is the vows beginning with purity — the text abbreviates each by the light of the other, but in sense the two run through into one another. The minds and the vows are to be seen in each other; they are not two separate sets.
Among these the clause “going to all lands and yet arriving nowhere” is the most worth turning over: to go and yet arrive nowhere fastens precisely upon the name of this dedication — reaching every place, and yet what is reached is unobtainable. Brought down to the ground: what is it that sentient beings are vowed to obtain? The sutra sets it in order itself, from escape and subduing, to seeing the buddhas and accomplishing the Great Vehicle, and at the last the Tathāgata's wisdom of omniscience. Whether a vow is small or great depends on which box of that order your own vow stops at.
Just as there is no self: the second simile, which opens out the twenty clauses of universally gathering in
At this point the sutra raises a further simile: “just as there is no self, and it universally gathers in all dharmas; so too are these roots of goodness of mine.”
The earlier simile used the true limit; this one uses the absence of self. Chengguan glosses it by saying that the principle of the two kinds of selflessness universally gathers in principle and phenomena alike, leaving nothing unencompassed. Here again the principle is taken as the simile for the practice — the principle can gather in everything because it sets up no self of its own. It is the same reasoning for why a root of goodness can gather in everything: were it to set up a ‘root of goodness of mine,’ it could gather in nothing at all.
Fazang points out here what this simile is for: since this root of goodness, like the absence of self, reaches every place, it is therefore able to gather in those dharmas so as to increase one's own practice. That is to say, universally gathering in is not the taking in of things from outside; it is one's own practice increasing by reason of its pervasion.
Chengguan explains besides why a fresh passage has to be begun here: the three passages above made the roots of goodness clear severally, and spoke only of their accomplishing an offering and being offered to the buddhas; now, in order to show that this root of goodness accomplishes everything without exception, a further section is spoken. Brought down to the ground: offering to the buddhas is only one box among the uses of a root of goodness, and this simile takes the boxes away.
The twenty clauses of universally gathering in: the first twelve for oneself, the last eight for others
In the joining there are twenty clauses in all, each beginning with “universally gathers in” and ending with the word “because.” Chengguan determines that the first twelve clauses gather in and accomplish the virtue of benefiting oneself and the last eight the benefiting of others; Fazang determines the same — the first twelve gather in and accomplish the practice of benefiting oneself, and the last eight clauses the practice of benefiting others. On this the two masters agree.
The twelve clauses of benefiting oneself are, in order: the buddhas and Tathāgatas (he makes offerings to them all without remainder); all the measureless dharmas (he is able to awaken into them all without obstruction); the assemblies of bodhisattvas (ultimately he shares one and the same root of goodness with them); the practices of the bodhisattvas (by the power of his original vow they are all fulfilled); the clarity of dharma of the bodhisattvas (he penetrates all dharmas without obstruction); the great power of the buddhas' spiritual penetrations (he accomplishes measureless roots of goodness); the powers and fearlessnesses of the buddhas (he gives rise to a measureless mind and satisfies all); the samādhis, the eloquence, and the gates of dhāraṇī of the bodhisattvas (he is well able to illumine and know the dharma without duality); the skillfulness in means of the buddhas (he manifests the Tathāgata's great spiritual power); the descent into birth, the accomplishing of the path, the turning of the Dharma wheel, the subduing of beings, and the entry into nirvāṇa of the buddhas of the three times (his reverent offerings extend everywhere); all the worlds of the ten directions (his adorning and purifying of the buddha-lands is in every case ultimate); and all the vast kalpas (within them he appears and cultivates the bodhisattva practice without interruption). From buddha, Dharma, and Saṅgha, to practice, understanding, power, eloquence, and means, and then to the whole course of a buddha's teaching, and at the last reaching to lands and to kalpas — what is gathered in moves from the near to the far, from the virtues of one's own person out to times and places.
The eight clauses of benefiting others are: all the destinies of birth there are (he manifests the receiving of birth in them); all the realms of sentient beings (he is complete in the practice of Samantabhadra); the habit-energies of all the afflictions (by means he causes them to become pure); the faculties of all sentient beings (he knows their measureless differences entirely); the understandings and inclinations of all sentient beings (he causes them to leave defilement and attain purity); all the practices that teach and transform sentient beings (he manifests a body according to what befits them); all the ways of sentient beings that answer to their capacities (he enters entirely into all the realms of sentient beings); and the wisdom-nature of all the Tathāgatas (he guards and upholds the teaching of the buddhas). The first seven clauses step by step draw near to sentient beings, while the last clause comes to rest instead upon guarding and upholding the Buddha's teaching — the end of benefiting others is to let the Dharma abide in the world. Brought down to the ground: these twenty clauses may be taken as a sheet for examining oneself, to see how far down the list one's own roots of goodness have in fact gathered in.
Using the unobtainable as his means: following marks and being apart from marks, with no before and after
At this point the prose turns: “Sons of the Buddha! When the bodhisattva-mahāsattva dedicates his roots of goodness in this way, he uses the unobtainable as his means, and does not, within karma, discriminate its recompense, nor, within the recompense, discriminate the karma.” The vast offering that came before is called following marks; this passage is called being apart from marks.
Chengguan opens two senses here: the first is that the unobtainable guides the following of marks that came before, so that one moves among existent things and yet is not deluded about emptiness, and this is the means for entering existence; the second is that one borrows the unobtainable in order to enter existence and yet does not keep the unobtainable itself, so that this very unobtainable is also a means, and this is the means for entering emptiness. He determines that the present text properly uses the former sense while its meaning takes in the latter as well — and this for the sake of showing that following marks and being apart from marks have no before and after.
This sentence is the pivot of this dedication. It is not that one first makes vast offerings and afterward contemplates emptiness; it is that the very moment of the vast offering is the contemplation of emptiness. Nor is it that one first empties everything out and then goes and makes the offering, for then the offering would become a mere gesture. Brought down to the ground: not discriminating the recompense within the karma is keeping no accounts while you do it; not discriminating the karma within the recompense is claiming no credit when you receive it. Only when the accounts are kept at neither end does a root of goodness truly reach every place.
Ten clauses in four joints: from gathering phenomena home to principle, on to stillness and illumination flowing together
For the contemplation that is apart from marks the sutra sets out ten clauses: he does not, within karma, discriminate its recompense, nor, within the recompense, discriminate the karma; though without discrimination he enters universally into the Dharma realm; though without any doing he abides constantly in the roots of goodness; though without any arising he diligently cultivates the surpassing dharmas; he does not believe in dharmas and yet is able to enter deeply into them; he does not hold dharmas to exist and yet knows and sees them all; both the doing and the not doing are alike unobtainable; he knows that the nature of dharmas is constantly not sovereign; though he sees all dharmas he sees nothing; he universally knows everything and yet knows nothing.
Chengguan determines that the sense of these ten clauses has four joints. The first joint gathers phenomena home to principle — the dharmas of phenomena being already empty, karma is empty and so has no substance by which to summon a recompense, and the recompense is empty and so has no substance by which to requite a cause. The next five clauses make clear that principle does not obstruct phenomena — without discrimination there is yet a wisdom that can enter and a Dharma realm that is entered, without doing there is yet doing, without arising there is yet cultivating. The third joint, of two clauses, is the mutual cutting off of phenomena and principle, which in terms of the mind is the vanishing of both calming and contemplation. The fourth joint, of two clauses, is the non-obstruction of phenomena and principle, which in terms of the mind is stillness and illumination flowing together. At the end he draws a conclusion: at first existence is gathered home to emptiness and yet existence has never been diminished; next existence is set up in dependence upon emptiness and yet existence has never been kept; next emptiness and existence are both forgotten, with nothing hidden and nothing displayed; and last emptiness and existence do not obstruct each other, and being kept and being lost are simultaneous — and only when the four clauses are fused in this way is it called the contemplation of the true limit apart from marks.
Among these the clause “he does not believe in dharmas and yet is able to enter deeply into them” is the most easily misread. Chengguan cites here from the Da bore jing, “if one believes in all dharmas, then one does not believe in all dharmas; and by not believing in all dharmas one is said to believe in all dharmas,” and then draws a distinction, saying that there the point is that not believing is the true believing, while here the point is that not believing does not obstruct believing. Brought down to the ground: this is not telling anyone not to believe in the Dharma; it is saying that one does not grasp at ‘a mark in dharmas by which they might be believed,’ and only so can belief go deep.
What the contemplation accomplishes: causes and conditions as root, and then seeing the buddhas, being apart from defilement, being like a transformation
After the contemplation comes what the contemplation accomplishes. The sutra says that the bodhisattva penetrates the objective realm in this way — knowing that all dharmas have causes and conditions as their root, seeing the dharma-body of all the buddhas, arriving at the true limit in which all dharmas are apart from defilement, understanding that the world is in every case like a transformation, clearly comprehending that sentient beings are only one dharma and have no second nature, and not casting away the skillfulness in means that works within the objects of karma; and that within the realm of the conditioned he displays the unconditioned dharma and yet does not destroy the marks of the conditioned, while within the realm of the unconditioned he displays the conditioned dharma and yet does not discriminate the marks of the unconditioned.
Chengguan determines that the first clause is the general one and the rest are particular, the general one lying in “causes and conditions as their root.” He explains that root of causes and conditions thus: because of causes and conditions there is existence, and because of causes and conditions there is emptiness; because of causes and conditions there is no existence, and because of causes and conditions there is no emptiness; because of causes and conditions there is flowing on, and because of causes and conditions there is returning to cessation; and he cites the Zhonglun in attestation: “never has there been a single dharma that did not arise from causes and conditions.” The seven clauses that follow are all explained out of this one: seeing the dharma-body is that causes and conditions do not abide, and the root of non-abiding is just the dharma-body; seeing the true limit is that the nature of causes and conditions is of itself apart; being like a transformation is that what arises from conditions is without nature; being only one dharma with no second nature is that outside principle there are no phenomena; and the two clauses on skillful means within the objects of karma and on displaying the conditioned and the unconditioned are the displaying of principle by way of phenomena without destroying phenomena, and the accomplishing of phenomena by way of principle without hiding principle.
The last section speaks of the benefit that the contemplation accomplishes: the bodhisattva contemplates in this way that all dharmas are ultimately still and extinguished, accomplishes all the pure roots of goodness, “and yet gives rise to the mind that rescues and protects sentient beings.” That word “and yet” is the joint of the whole passage — the contemplation of still extinction does not lead toward indifference; it leads toward rescue and protection. Brought down to the ground: the more emptily one sees, the less reason there is to leave anything unattended.
Matching the buddhas' mind: field of merit, guide, sun
The passage of concluding praise gathers up everything before it: the bodhisattva, dedicating his roots of goodness in this way, matches the mind of all the buddhas, adorns and purifies all the buddha-lands, teaches and ripens all sentient beings, and is complete in receiving and upholding all the Buddha-dharma; he becomes the supreme field of merit for all sentient beings, the wise guide for all merchants, and the pure sun of all the worlds; and each and every one of his roots of goodness fills the Dharma realm, is able to rescue and protect all sentient beings, and causes them all to be pure and complete in merit.
Chengguan determines this as the concluding praise of the benefit accomplished, and divides it into two layers: first the twofold benefit belonging to one's own portion, in which the opening sentence matches the buddhas' mind above while the remaining sentences of themselves accomplish the two benefits; afterward the twofold benefit of advancing higher, in which the text takes in both substance and function.
The three similes each speak of one side. The field of merit speaks of the merit that is produced — the one who makes the offering obtains merit, and this is said from the side of sentient beings. The guide speaks of the road that is shown — merchants have goods but do not know the way, which is the likeness of sentient beings who have goodness but do not know where to direct it. The sun speaks of the darkness that is broken — it shines without choosing its ground. The three similes set side by side tell at one stroke the three uses the bodhisattva has for the world. Brought down to the ground: not one of these three is a title set up for oneself; each is a position that other people can put to use.
The ten clauses of capacity: what he can actually do when he dedicates in this way
Next come ten clauses with the word “able”: able to guard and uphold the seed of all buddhas, able to ripen all sentient beings, able to adorn and purify all lands, able not to destroy any karma, able to know all dharmas, able to contemplate equally that dharmas are without duality, able to go everywhere throughout the worlds of the ten directions, able to penetrate the true limit that is apart from desire, able to accomplish pure faith and understanding, and able to be complete in bright and keen faculties.
The ten clauses may be read in three portions. The first three are the three things accomplished — the seed of buddhas, sentient beings, and lands, which are precisely the three supports by which Buddha, Dharma, and Saṅgha abide in the world. The middle four speak in terms of dharmas — not destroying karma is not dismissing cause and effect, knowing all dharmas is knowing their marks, contemplating equally their non-duality is knowing their nature, and going everywhere through the ten directions is their function. The last three come home to one's own person — penetrating the true limit apart from desire, accomplishing pure faith and understanding, and being complete in bright and keen faculties.
What deserves notice is that the clause “able not to destroy any karma” follows immediately upon the contemplation apart from marks. No sooner has it been said that within karma one does not discriminate the recompense than it is said that karma is not destroyed — the contemplation of emptiness may not be used to abolish cause and effect, and the sutra stops up that gap itself. Brought down to the ground: if in reading the previous section the thought should arise that ‘it is all empty anyway,’ this clause is the correction.
The concluding name and the fruit of the station: the ten kinds of “obtaining the reaching of every place”
The sutra concludes with the name: “Sons of the Buddha! This is the bodhisattva-mahāsattva's fourth dedication, the dedication that reaches every place.” Here the sixty-fascicle text has “this is named” and the eighty-fascicle has “this is”; both are recorded.
After the concluding name comes the fruit of the station, ten clauses in all, each beginning with “he obtains the reaching of every place.” Chengguan determines them in three joints: the first three clauses are the pervasion of the substance of the three kinds of action — bodily action (universally able to respond and appear in all worlds), verbal action (expounding the Dharma within all worlds), and mental action (receiving and upholding the dharmas spoken by all buddhas); the next three are the pervasion of the function of the three kinds of action — the spiritual penetration of the base of power (going and responding to all according to the minds of sentient beings), the wisdom that accords with realization (universally able to penetrate all dharmas), and dhāraṇī and eloquence (causing sentient beings to rejoice according to their minds); the last four show the sovereignty of the function — entering the Dharma realm (within a single pore entering universally into all worlds), the body that enters everywhere (within the body of a single sentient being entering universally into the bodies of all sentient beings), the universal seeing of kalpas (within each and every kalpa constantly seeing all the Tathāgatas), and the universal seeing in thought-moments (within each and every thought-moment all the buddhas being present before him). Fazang too determines them as ten clauses, matching the last four to sovereignty over the receptacle world, over sentient beings, over kalpas, and over thought-moments.
The last four clauses most repay close reading: that a single pore enters universally into all worlds is the mutual entry of the wide and the narrow; that within a single thought-moment all the buddhas are present is the mutual identity of thought-moment and kalpa. This dedication is named the reaching of every place, and only here is “reach” carried through to the end — it is not a walking everywhere, but that one place is every place. The sutra closes with a single sentence: having obtained the dedication that reaches every place, the bodhisattva-mahāsattva is able to dedicate his roots of goodness in this way.
The eleven verses of praise: the frame of the prose walked through once more
The prose finished, the compilers narrate a single sentence: “then the bodhisattva Vajra Banner, sustained by the Buddha's majestic power, contemplated the ten directions universally and spoke these verses.” The speaker is still Vajra Banner; there is no change of person. The verses run to twenty-two lines, two lines to a verse, making eleven verses in all.
Chengguan determines these eleven verses in three parts: the first seven praise the dedication to sentient beings and to awakening, the next three and a half praise the dedication to the true limit, and the last half verse praises the benefit accomplished; and within these, the first verse praises the summary statement of reaching every place above, while the four verses after it praise the dedication of universally gathering in. Fazang, upon the sixty-fascicle text, likewise determines eleven verses in three parts, but takes the first four verses as dedicating well in accord with the true principle and the next three as studying and dedicating with deeds that are the same as the buddhas'; his matching differs somewhat from Chengguan's, and this is recorded without adjudication.
The verses match the prose thus. The first verse, “toward all the worlds, inner and outer, the bodhisattva has no attachment at all, and yet does not cast away the work of benefiting sentient beings,” properly praises the prose on being without attachment and yet not casting aside — one verse setting up the frame of the whole. The second verse says that the lands of the ten directions have nothing they depend on and nowhere they abide, and that he does not grasp at livelihood or at any other such dharma: this praises the places that are reached. The third verse, “he universally gathers in all sentient beings within the worlds of the ten directions without remainder, and contemplates that their very substance is nothing at all,” puts universally gathering in and being apart from marks together in a single verse. The fourth verse universally gathers in the conditioned and unconditioned dharmas without giving rise to false thought, and its last line, “thus does the lamp that lights the world awaken to them,” points out the awakening on which this rests. The fifth verse says that the deeds and practices he cultivates differ as superior, middling, and inferior and that all of them are dedicated to the buddhas — deeds that differ, a dedication of one taste. The sixth verse says that he dedicates and reaches the other shore, and follows the Tathāgatas in study. The seventh says that pure roots of goodness are universally dedicated so as to make sentient beings become the unsurpassed lamp that lights the world — the lamp is seen twice, the first time of the Buddha and the second of what sentient beings are to become, one simile put to two uses. The eighth verse enters upon the true limit: never discriminating or grasping at sentient beings, not falsely thinking upon dharmas, and yet still not casting away the conscious ones. The ninth says that he constantly delights in still extinction and accords with nirvāṇa, and yet does not forsake the way of sentient beings. The tenth says that he has never discriminated karma nor grasped at any recompense, and comes home to “all the worlds arise from conditions, and he does not see dharmas apart from causes and conditions” — fastening upon the prose on causes and conditions as root. The eleventh verse gathers all in: entering deeply into such objective realms and giving rise to no discrimination within them, the tamer and guide of all sentient beings clearly understands this and dedicates well. Brought down to the ground: when the prose will not go down, these eleven verses are its table of contents.
Lineage
In what the ancients have carried forward from the text of this section there are three roads; all are recorded here as follows.
The first is commentary that follows the text clause by clause. Chengguan, upon the eighty-fascicle text, sets up the two divisions of the practice of the station and the fruit of the station, opens the practice of the station into the three parts of restating, glossing, and concluding, and runs the ten matters of reaching every place through the whole section; Fazang, in the Tanxuan ji and upon the sixty-fascicle text, sets up indicating, glossing, and concluding, and opens the dedication to the true limit further into the three gates of exhausting phenomena and returning to principle, of not obstructing phenomena while displaying principle, and of principle vanishing while phenomena function. The scriptural texts the two masters rely upon are not the same, and their outline-names and their matching of clauses differ accordingly; this is recorded here without adjudication.
The second is the track of symbolic betokening. Li Tongxuan sets up a road of his own: he determines that this dedication takes the perfection of vigor as its substance with the other nine as its companions, and betokens this station by the nun Lion's Rousing Stretch whom Sudhana visited — she dwelling in the country of Shuna (which is here called the City of Valor), named Jialingjialin (which is here rendered the Time of Contention), and being able to reconcile and cut off contention, which properly betokens the aspect of the fourth dedication in which vigor benefits creatures. He further opens eleven kinds of reaching every place in terms of station, one item more than Chengguan's ten matters; and he sets up ten dharmas of dedication — dedicating what is conditioned by what is unconditioned, dedicating what is unconditioned by what is conditioned, and so on to taking the dedication in which all things are without self-nature as the means of the dharma of dedication — thus opening the two words “dedicating and directing” themselves into five pairs. This track does not follow the outline-road of the commentators, but makes up a reading of its own school.
The third is the carrying forward of a designation. The chapter on the ten dedications in Zhiyan's Kongmu zhang, and the ten minds of dedication in the Pusa yingluo benye jing, both list the name “the dedication that reaches every place,” yet neither develops the doctrine of this section further; and within the three works, the Wujiao zhang, the Zhigui, and the Shixuan men, no passage is to be found that cites the scriptural sentences of this section (the group of clauses beginning “universally gathers in,” the clauses of capacity, and the ten kinds of obtaining the reaching of every place) and argues from them. Those who carry this section forward stop at the listing of the name; this is recorded according to the facts.
In the text of this one dedication the first half exhausts the breadth of offering and the second half the depth of being apart from marks, and it closes with a single pore entering universally into all worlds and all the buddhas present within a single thought-moment — and here the sense of reaching every place is exhausted.
考據Apparatus
第四迴向之眼在一個「至」字：澄觀釋此云「至，是能至善根及其供具。一切處，即所至供境」〔T35n1735 0704a12〕——能至者是善根與供具，所至者是一切時處之福田。經以「譬如實際，無處不至」為喻，以理之遍在喻行之遍至；末以「譬如無我，普攝諸法」為第二喻，開二十句「普攝」，明此善根不止成供，乃無所不成。長行末「用無所得而為方便」一段轉入離相，澄觀判為迴向實際，並判此位果為十種「得至一切處」。頌十一偈（二十二行），金剛幢菩薩承佛威力普觀十方而說。
一、科判定位
| 科判系統 | 本節之位 |
|---|---|
| 底本 T279 三十九品 | 品二十五 十迴向品（第五會 兜率天宮）；第四至一切處迴向＝〔T10 0131a13〕徵句起–〔0132c22〕頌末訖 |
| 澄觀《華嚴經疏》 | 本段正釋起〔T35n1735 0704a10〕–訖於第五無盡功德藏迴向前〔0706a13〕；長行二分（位行·位果）〔0704a10–a11〕·位行三分（牒·釋·結）〔0704a11〕·釋中三分〔0704a24–a25〕·位果科〔0706a04〕·重頌科〔0706a07〕 |
| 法藏《探玄記》（六十華嚴疏） | 第四至一切處迴向〔T35n1733 0252a03〕–〔0253b20〕；長行二分（位行·位果）、位行三分（標·釋·結）〔0252a04〕·偈頌總持科〔0253b16〕 |
| 李通玄《新華嚴經論》 | 第四至一切處迴向〔T36n1739 0860b19〕–〔0861b03〕；長科八段〔0860c06–0860c28〕·隨文解義（約位十一·迴向十法）〔0860c29–0861a14〕·頌科〔0861b02–b03〕 |
| 《演義鈔》T36n1736 | 據實標闕：品二十五鈔窗內未見逐句對應本段疏文〔0704a10–0706a13〕之直接演義段；命中二處皆他段回指（〔T36n1736 0679a24〕釋離世間品善知識段之回指、〔0396c28〕釋第八如相迴向時之揀濫回指「餘如第四迴向」） |
澄觀之位行三科——牒名徵起、依徵廣釋、結：
「第四至一切處迴向。長行亦二，先位行、後位果。前中亦三，謂牒、釋、結。」〔T35n1735 0704a10–a11〕
「第二依徵廣釋中三：初迴向眾生菩提、二迴向實際、三結歎成益。」〔0704a24–a25〕
澄觀之十事至一切處——釋「至一切處」不限於供具：
「然準下文，若因若果皆至一切，略舉十事：一法身至一切處，如來藏身普周遍故；二法身至故智身至；三智身至故大願至；四大願至故供具善根至；五則見佛聽聞至；六則現身開悟至；七則無來無去至；八則不出一毛孔而能至；九則一身一毛等一切身毛至；十則一念等一切劫至。」〔T35n1735 0704a16–a22〕
體之揀：
「若剋陳別體，則以供佛善根及勝解心為體，通則該於法界。」〔T35n1735 0704a22–a24〕
與第八·第十迴向之揀濫：
「此與如相及法界迴向有差別者，此據善根迴向，成供具至一切處；第八約善根迴向，同如體相業用；第十約所迴向行廣多無量，故無濫也。」〔T35n1735 0704b01–b04〕
位果與頌之科：
「第二大段「菩薩」下位果，中三：初牒得時；二「得至」下正顯所得，文有十句，初三三業體遍、次三三業用遍、後四顯用自在。三「佛子」下結。」〔T35n1735 0706a04–a07〕
「第二重頌，有十一偈分三：初七頌迴向眾生及菩提、次三偈半頌迴向實際、後半頌成益。」〔T35n1735 0706a07–a09〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 至一切處迴向 | —（音寫從闕） | 本段「佛子！云何為菩薩摩訶薩至一切處迴向？」〔T10n0279 0131a13〕 | 十迴向之第四；澄觀分能至（善根供具）與所至（一切處供境）〔T35n1735 0704a12–a14〕 |
| 實際 | —（音寫從闕） | 本段「譬如實際，無處不至」〔T10n0279 0131a15〕 | 澄觀釋此云「實際者，即一切法真實之際，故無不在」〔T35n1735 0704a28〕 |
| 至一切處智 | — | 本段「現為如來出興於世，以至一切處智」〔T10n0279 0131b03〕 | 澄觀繫此為權應田之說法用，並云「意明今此位菩薩亦能爾也」〔T35n1735 0704b22–b23〕 |
| 如來藏身 | —（音寫從闕） | 本段「如來藏身不生不滅，善巧方便普現世間」〔T10n0279 0131b05〕 | 澄觀判為顯與果佛平等三句之第三「普賢自體如來藏身不生滅故」〔T35n1735 0704b27–b28〕 |
| 世界種 | — | 本段「十方不可說一切世界種世界」〔T10n0279 0131a27〕 | 李通玄約先德釋其量：「數三千大千世界至一恒河沙數為一世界海」乃至「又數世界性至一恒河沙為一世界種」〔T36n1739 0861a21–a24〕 |
| 轉世界·側世界·仰世界·覆世界 | — | 本段「轉世界、側世界、仰世界、覆世界」〔T10n0279 0131a29〕 | 李通玄釋此云「如轉世界者，或圓形轉，或流轉如江河是」〔T36n1739 0861a24–a25〕、「覆世界如蜂窠等」〔0861a27〕 |
| 摩尼寶 | 摩尼＝maṇi（音寫即古傳） | 本段「不可說不可說摩尼寶蓋」〔T10n0279 0131c06〕 | 供具十類之末類；十對倍增供具之終 |
| 陀羅尼門 | 陀羅尼＝dhāraṇī（音寫即古傳） | 本段「普攝菩薩三昧辯才陀羅尼門」〔T10n0279 0132a02〕 | 普攝二十句中攝成自利之一 |
| 半月·却敵·門闥·窓牖·欄楯 | — | 本段「各有無數欄楯、無數宮殿、無數樓閣、無數門闥、無數半月、無數却敵、無數窓牖」〔T10n0279 0131c13〕 | 一一境界中之九事莊嚴；澄觀據此推供數，而自揀「都數未必二千」〔T35n1735 0705a09〕 |
| 用無所得而為方便 | — | 本段「用無所得而為方便」〔T10n0279 0132a17〕 | 澄觀判為迴向實際之總標，並開二義〔T35n1735 0705a23–a28〕 |
| 一切智智 | — | 本段「得於如來一切智智」〔T10n0279 0131c23〕 | 供養所願之終極果 |
| 十力地 | — | 本段「一切眾生咸得出離，住十力地」〔T10n0279 0131c17〕 | 供佛善根迴向眾生之所令住 |
三、譬喻·修辭
(一) 實際無處不至喻（以理喻行·全段之骨）——「願此善根功德之力至一切處。譬如實際，無處不至」〔T10n0279 0131a15〕：
- 喻依：實際之理，無一處不在。
- 喻體：菩薩所修善根功德之力，遍至一切物、世間、眾生、國土、法、虛空、三世、有為無為、語言音聲。
- 所顯義：澄觀判此為法喻合三段之喻況，並釋實際云「即一切法真實之際，故無不在」〔T35n1735 0704a28〕；法藏《探玄記》云「喻中實際無處不至，略論十處以顯無盡，此以理喻行故也」〔T35n1733 0252a14–a15〕——以理為喻而所喻者是行，故此喻非取譬於物。
(二) 無我普攝諸法喻（開二十句普攝）——「譬如無我，普攝諸法。我諸善根亦復如是」〔T10n0279 0131c23〕：
- 喻依：無我之理，於一切法無不遍攝。
- 喻體：菩薩善根普攝如來、諸法、菩薩眾、菩薩行乃至如來智性等二十事。
- 所顯義：澄觀云「初喻，謂二無我理普攝理事無不周故」〔T35n1735 0705a19–a20〕，並判合中「有二十句，前十二句攝成自利德、後八成利他」〔0705a20–a21〕；法藏同判「文有二十句：初十二攝成自利行、後八句攝成利他行」〔T35n1733 0252c05–c06〕，並云「此亦以理喻行」〔0252c03〕。
(三) 如諸天供養喻——「以如諸天諸供養具而為供養，充滿無量無邊世界」〔T10n0279 0131a24〕：法藏釋此云「如諸天者，如諸天所作隨念皆成，菩薩一念充遍亦爾，顯供自在也」〔T35n1733 0252a20–a22〕——喻在「隨念皆成」，不在供具之精。
(四) 結歎三喻（福田·導師·日輪）——「作一切眾生最上福田，為一切商人智慧導師，作一切世間清淨日輪」〔T10n0279 0132b07〕：三喻各有所當——福田喻所生之福、導師喻所引之路、日輪喻所破之闇；法藏於結利益十事中列「五為世福田、六為生採福寶、七為世出慧日」〔T35n1733 0253a24–a25〕。
(五) 照世燈明喻（頌）——「如於世間法亦然，照世燈明如是覺」〔T10n0279 0132c08〕、「悉令一切諸眾生，得成無上照世燈」〔0132c14〕：燈明二見，前約佛之覺、後約所令眾生之成，一喻兩用。
四、異譯對勘
本節要句之漢譯校本：實叉難陀 T279（底本）· 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〉）。對位段＝〔T09n0278 0495a28〕–〔0497a06〕。
句一 徵起句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！云何為菩薩摩訶薩至一切處迴向？ | T10n0279 0131a13 |
| 佛馱 T278 | 佛子！何等為菩薩摩訶薩第四至一切處迴向？ | T09n0278 0495a28 |
異文所繫：80 徵句作「云何為」而不冠位次，60 作「何等為」且逕標「第四」。
句二 善根至一切處（略明·法喻合）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 願此善根功德之力至一切處。譬如實際，無處不至，至一切物，至一切世間，至一切眾生，至一切國土，至一切法，至一切虛空，至一切三世，至一切有為、無為，至一切語言、音聲 | T10n0279 0131a15 |
| 佛馱 T278 | 令此善根功德之力至一切處，譬如實際，無處不至；至一切世間、至一切有、至一切眾生、至一切剎、至一切法、至一切虛空、至一切三世、至一切有為及無為法、至一切語言音聲 | T09n0278 0495b01 |
異文所繫：(甲) 80 作「至一切物」，60 作「至一切有」——澄觀已誌此異：「一切物者，謂凡是有形故。晉經中名一切有。」〔T35n1735 0704a29–0704b01〕；法藏就 60 之文釋云「一切有者，是三有、二十五有等」〔T35n1733 0252a15–a16〕，二家所釋因所依本而異。(乙) 80「至一切國土」↔ 60「至一切剎」。(丙) 80 首字作「願」，60 作「令」。全錄不判。
句三 十種迴向心
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 以此善根如是迴向，所謂：不亂迴向、一心迴向、自意迴向、尊敬迴向、不動迴向、無住迴向、無依迴向、無眾生心迴向、無躁競心迴向、寂靜心迴向 | T10n0279 0131b12 |
| 佛馱 T278 | 以此一切善根迴向，以一心、不亂心、不動心、尊重心、離瞋心、無住心、無著心、無眾生心、無諂害心、寂靜心迴向 | T09n0278 0495b26 |
異文所繫：(甲) 十名次第異：80 首「不亂」次「一心」，60 首「一心」次「不亂心」。(乙) 80「自意迴向」60 無，60 有「離瞋心」；80「無依迴向」↔ 60「無著心」；80「無躁競心」↔ 60「無諂害心」。(丙) 60 十心皆稱「心」而末繫一「迴向」字，法藏就此釋云「一一心下應皆有「迴向」字，但文家存略，初後安也，中則準知」〔T35n1733 0252b07–b09〕。
句四 十能句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 能護持一切佛種，能成熟一切眾生，能嚴淨一切國土，能不壞一切諸業，能了知一切諸法，能等觀諸法無二，能遍往十方世界，能了達離欲實際，能成就清淨信解，能具足明利諸根 | T10n0279 0132b10 |
| 佛馱 T278 | 守護受持諸如來性，教化成熟諸眾生性，嚴淨一切諸佛剎性，不壞業性，分別法性，等觀不二性，遍遊十方性，廣說離欲性，具足解脫性，普照諸根性 | T09n0278 0496b23 |
異文所繫：80 十句皆以「能」字起而以所作為句，60 十句皆以「性」字結。法藏就 60 之「性」字體例釋云「下別顯所成果德，各對辨因故皆云性，性者因故也」〔T35n1733 0253a28–a29〕。二本句式之異，關乎所顯者是行之能、抑是果之因，全錄不判。
句五 結名句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！是為菩薩摩訶薩第四至一切處迴向 | T10n0279 0132b15 |
| 佛馱 T278 | 佛子！是名菩薩摩訶薩第四至一切處迴向 | T09n0278 0496b26 |
異文所繫：80 作「是為」，60 作「是名」。
句六 十種「得至一切處」（位果）
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 得至一切處身業，普能應現一切世界故；得至一切處語業，於一切世界中演說法故；得至一切處意業，受持一切佛所說法故；得至一切處神足通，隨眾生心悉往應故；得至一切處隨證智，普能了達一切法故 | T10n0279 0132b16 |
| 佛馱 T278 | 得至一切處身業，善能應現一切世界故，得至一切處口業，微妙音聲充滿十方一切世界故；得至一切處意業，悉能受持一切諸佛所說法故；得至一切處神足，善能隨順一切世間行故；得至一切處法，隨順一切法故 | T09n0278 0496b28 |
| 實叉 T279 | 得至一切處入法界，於一毛孔中普入一切世界故；得至一切處遍入身，於一眾生身普入一切眾生身故；得至一切處普見劫，一一劫中常見一切諸如來故；得至一切處普見念，一一念中一切諸佛悉現前故 | T10n0279 0132b22 |
| 佛馱 T278 | 得至一切處順入法界，於一毛道，悉能普入一切世界故；得至一切處身，令一切眾生身，入一眾生身故；得至一切處劫，於一切劫中，常見諸佛故；得至一切處剎那，於一剎那，現一切佛興於世故 | T09n0278 0496c06 |
異文所繫：(甲) 80「語業」↔ 60「口業」；80「神足通」↔ 60「神足」。(乙) 第五句 80 作「隨證智」而 60 作「法」，所至之體一為智、一為法。(丙) 第七句 80「於一毛孔中」↔ 60「於一毛道」。(丁) 第八句能入所入之向相反：80「於一眾生身普入一切眾生身」，60「令一切眾生身，入一眾生身」。(戊) 第十句 80 作「普見念」而繫諸佛現前，60 作「剎那」而繫佛興於世。二本並錄不判。
句七 頌之過渡句與首末偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，金剛幢菩薩承佛威力，普觀十方而說頌言 | T10n0279 0132b28 |
| 佛馱 T278 | 爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰 | T09n0278 0496c12 |
| 實叉 T279 | 內外一切諸世間，菩薩悉皆無所著，不捨饒益眾生業，大士修行如是智。 | T10n0279 0132c01 |
| 佛馱 T278 | 一切內外諸世間，菩薩大士無所著，不捨饒益眾生事，如是妙智人中勝。 | T09n0278 0496c14 |
| 實叉 T279 | 深入如是諸境界，不於其中起分別，一切眾生調御師，於此明了善迴向。 | T10n0279 0132c21 |
| 佛馱 T278 | 如是境界隨順至，遠離一切虛妄想，一切眾生調御師，具足明了善迴向。 | T09n0278 0497a05 |
異文所繫：(甲) 過渡句 80 作「承佛威力」，60 作「承佛神力」。(乙) 二本頌皆七言，末句同作「一切眾生調御師」。(丙) 80 頌二十二行，李通玄就 60 本亦云「已下有二十二行頌，兩行一頌，如文自具」〔T36n1739 0861b02–b03〕，行數相當。
五、宗義之經據〔眼〕
(一) 遍至之所以可能：法身遍故供具遍——澄觀十事至一切處以法身為首：「一法身至一切處，如來藏身普周遍故；二法身至故智身至；三智身至故大願至；四大願至故供具善根至」〔T35n1735 0704a17–a19〕。經之明文正在此序：先說「法身遍往無有差別，平等普入一切法界」〔T10n0279 0131b04〕、「如來藏身不生不滅」〔0131b05〕，然後善根供具乃能遍至。此即華嚴法界緣起於行位上之落處——遍至非神通之遠達，是體本遍故。
(二) 一毛孔普入一切世界·一念等一切劫——位果十句之後四：「得至一切處入法界，於一毛孔中普入一切世界故」〔T10n0279 0132b22〕、「得至一切處普見劫，一一劫中常見一切諸如來故」〔0132b24〕、「得至一切處普見念，一一念中一切諸佛悉現前故」〔0132b26〕。澄觀判此四句為「顯用自在」〔T35n1735 0706a06〕，法藏判為「一於器世間自在、二於眾生、三於劫、四於念」〔T35n1733 0253b12–b13〕。廣狹相即、念劫圓融之經據在此。
(三) 隨相與離相不前後——澄觀釋「用無所得而為方便」開二義，並判本文之取意：
「用無所得為方便者，略有二義：一以無所得導前隨相，即涉有不迷於空，為入有之方便。二假無得以入有、不存無得，即此無得亦是方便，此為入空之方便也。今文正用前意，義兼於後，欲顯隨相離相無前後故。」〔T35n1735 0705a23–a28〕
前之廣大供養是隨相，此段是離相，而澄觀判其「無前後」——此為本迴向之樞：不是先供養而後觀空，是供養即是觀空。
(四) 四節鎔融之離相觀——澄觀判實際迴向初十句「義有四節」〔T35n1735 0705b03〕：初一會事歸理、次五句明理不礙事、三有二句事理雙絕、四有二句事理無礙，並結云：
「上四句初則會有歸空，有未曾損；次依空立有，有未始存；次空有兩亡，無隱無顯；後空有無礙，存沒同時。四句鎔融，方名離相實際觀也。」〔T35n1735 0705b24–b27〕
(五) 因緣為本——經云「知一切法因緣為本」〔T10n0279 0132a23〕，澄觀釋其為總句而以七句釋成，並引《中論》為證：「未曾有一法，不從因緣生。」〔T35n1735 0705c10〕又云「有為緣生、無為緣顯，因有有為則有無為」〔0705c11〕。頌文亦以此收：「一切世間從緣生，不離因緣見諸法。」〔T10n0279 0132c20〕
(六) 華嚴宗眼：以精進為體·迴向十法——李通玄別立一軌，判此迴向「以精進波羅蜜為體，餘九為伴」〔T36n1739 0860b19–b20〕；又約位開十一至一切處〔0860c29–0861a08〕，並立迴向十法：
「又迴向者，有十法：一以無作法迴向有作法、二以有作法迴向無作法、三以一法迴向多法、四以多法迴向一法、五於諸有法迴向無法、六於無法迴向有法、七以世間法迴向出世間法、八以出世間法迴向世間法、九以一切自性無迴向以為方便迴向法、十以一切有迴向法以為自性無迴向法」〔T36n1739 0861a08–a14〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
牒名徵起：
「今初，牒名徵起。至，是能至善根及其供具。一切處，即所至供境。謂以大願令此善根供具遍至一切時處，隨所應供供諸福田。」〔T35n1735 0704a12–a14〕引《本業》云「以大願力入一切佛國中，供養一切佛」故〔0704a15–a16〕
十種迴向心之釋（十句用心）：
「文有十句：一不生妄念、二專注正境、三不由他悟、四於田殷重、五違順不動、六不住於法、七不依於境、八知我空、九心行安審、十正順涅槃。」〔T35n1735 0704c12–c15〕
供具之數：
「三結成供行可知。」〔T35n1735 0705a10〕；「香等離蓋等更無別體，故有二百」〔0705a02–a03〕；「若總相說皆有楯等九事，成一千八百，并前本門總有二千」〔0705a04–a05〕
而澄觀於推數之後自加一揀：
「然一一諸言定通香等，不全通於蓋等，以衣及光明何有門闥樓閣等耶？是則都數未必二千，但通相言一一諸境界也。」〔T35n1735 0705a07–a10〕
權應田之釋：「言以至一切處智者，意明今此位菩薩亦能爾也，此即本下迹高。若佛為菩薩，則本高迹下。或俱高俱下，因果交徹，思之。」〔T35n1735 0704b22–b25〕；並引〈出現品〉云「若得聞此如來無量不思議無障礙智慧法門，聞已俱解隨順悟入，當知此人生如來家。」〔0704c05–c07〕
釋「不信諸法而能深入」：引《大般若》云「若信一切法，則不信一切法。以不信一切法，名信一切法。」〔T35n1735 0705b12–b14〕並判「此約不信是真信，今約不信不礙信」〔0705b14–b15〕。
- 義疏所引澄觀逐字之補錄（依《疏》卷二十六）：「能事已畢過云願滿，修因已圓未云具足。現成正化，故云國土道場。」〔T35n1735 0704b06〕・「因有三種：一以勝解則隨心轉變、二以大智了無障礙、三以善根迴向稱願而成。」〔0704b09〕・「第二約常住佛明遍至者，謂三世住壽盡未來際應亦常也，三身十身融無礙故。」〔0704c15〕・「盡空法界，明處無不遍。去來現劫，時無不窮。」〔0704c21〕・「然前段供後有不亂等心，今此供後明清淨等願者，文有影略，義實相通。」〔0705a12〕・「以上來三段別明善根但說成供供佛，今欲顯此善根無所不成故復明此。」〔0705a17〕・「三有二句事理雙絕，約心即止觀兩亡。」〔0705b15〕・「四有二句明事理無礙，約心即寂照雙流。」〔0705b21〕・「上四句初則會有歸空，有未曾損；次依空立有，有未始存；次空有兩亡，無隱無顯；後空有無礙，存沒同時。四句鎔融，方名離相實際觀也。」〔0705b24〕・「謂因緣故有、因緣故空，因緣故不有、因緣故不空，因緣故流轉、因緣故還滅，乃至一切皆由因緣。」〔0705c07〕・「故《中論》云「未曾有一法，不從因緣生。」」〔0705c10〕・「文中二：先明自分二利益，初句上稱佛心，餘句自成二利。二「佛子」下勝進二利益，文兼體用，並顯可知。」〔0706a02〕・「有十一偈分三：初七頌迴向眾生及菩提、次三偈半頌迴向實際、後半頌成益。前中二：初一偈頌前略明至一切處，但頌法說所修善根；後六頌前廣明，於中初半偈通頌前所至處、次一偈半頌前迴向眾生、後四頌前普攝迴向。」〔0706a07〕。
法藏《探玄記》T35n1733（六十華嚴疏）
位行三科作『標·釋·結』：
「第四至一切處迴向中，亦長行、偈頌。前中亦二：初位行、後位果。前中亦三，謂標、釋、結。」〔T35n1733 0252a03–a04〕
十心之釋（與澄觀十句異目）：
「一情專注、二念不散、三非緣沮、四深崇敬、五喜樂行、六不留滯、七不染著、八無能行亦是離所為、九質直離害、十正順涅槃。」〔T35n1733 0252b09–b11〕
供具之數（與澄觀異）：
「又此十內各有香蓋等二十門，故成二百；於中一一復各有阿僧祇欄楯等十門，故成二千門；各阿僧祇并前二重，總有二千二百一十門，皆云不可說，或云無分齊等。」〔T35n1733 0252b17–b21〕
實際迴向三門：
「自下第二實際迴向，於中有三：初一明盡事而歸理、二不礙事而顯理、不礙理而成事、三理泯而事用。」〔T35n1733 0252c13–c16〕並引論云「離能取所取方是真空。」〔0253a03〕
頌科：
「第二偈頌總持中四句成頌，有十一頌，分三：初七頌迴向眾生及菩提，於中二：初四偈行稱真理而善迴向、後三明諸業同佛而學迴向；二「未曾」下三頌迴向實際；三「如是」下一頌明迴向所成果。」〔T35n1733 0253b16–b20〕
- 義疏所引法藏逐字之補錄：「此亦以理喻行，謂此善根既如無我遍一切處，是故攝取彼法以增己行。」〔T35n1733 0252c03〕。
李通玄《新華嚴經論》T36n1739（表法異軌）
體與伴：「第四至一切處迴向者，以精進波羅蜜為體，餘九為伴。」〔T36n1739 0860b19–b20〕
表法：以善財所見師子頻申比丘尼表此位——「明此比丘尼能和斷鬪諍，此表第四迴向行精進業利物之相」〔T36n1739 0860b22–b23〕；「號師子頻申者，明已得四無礙智，已得四種無畏故。師子者，明智無畏也。頻申者，卷舒自在也。」〔0860b25–b27〕
長科八段：「第一長科此段經意，義分為八段。」〔T36n1739 0860c06〕——一明善根如實際遍三世供養分〔0860c07–c09〕、二明諸佛興世廣大利益分〔0860c10–c12〕、三明普攝諸善根分〔0860c13–c15〕、四明以無所得而為方便修一切善根分〔0860c16–c18〕、五總結已上供養功德分〔0860c19–c20〕、六明都結遍一切處迴向所作分〔0860c21–c23〕、七明得身語意業遍十方一切處分〔0860c24–c26〕、八明金剛幢菩薩觀眾說頌分〔0860c27–c28〕。
約位十一至一切處：「約位有十一：一法身至一切處、二智身至一切處、三大願至一切處、四供養諸佛至一切處、五見聞聽受諸法至一切處、六遍現色身至一切處、七開悟眾生至一切處、八不出毛孔至一切處、九遍滿十方等于法界而無去來至一切處、十入一眾生身心等一切眾生身心至一切處、十一入一佛身毛孔等一切佛身毛孔至一切處迴向。」〔T36n1739 0860c29–0861a08〕
誌錄不判：位行三科之名，澄觀作「牒、釋、結」〔T35n1735 0704a11〕，法藏作「標、釋、結」〔T35n1733 0252a04〕。十種迴向心之釋，澄觀立十句用心而以「不生妄念」為首，法藏立十心而以「情專注」為首，二家配句次第互異。供具之總數，澄觀推至二千而自揀「未必二千」〔T35n1735 0705a09〕，法藏則總計「二千二百一十門」〔T35n1733 0252b20〕。「至一切處」之開列，澄觀略舉十事〔T35n1735 0704a16〕，李通玄約位開十一〔T36n1739 0860c29〕，十與十一之目亦有出入。本迴向之體，澄觀以「供佛善根及勝解心」為別體〔T35n1735 0704a22–a23〕，李通玄以「精進波羅蜜」為體〔T36n1739 0860b19〕。長行分段，澄觀分位行位果二科而位行三分，李通玄長科八段。此諸異釋皆古德成說，誌錄之，不判高下。
- 義疏所引通玄逐字之補錄：「以善財見比丘尼名師子頻申，住輸那國，此曰勇猛城。名迦陵迦林，此云鬪諍時也。明此比丘尼能和斷鬪諍，此表第四迴向行精進業利物之相。」〔T36n1739 0860b20〕。
七、互讀·承衍
- 《菩薩瓔珞本業經》T24n1485：十迴向心名列作「四、至一切處迴向心」〔T24n1485 1014a11〕——名列同而無本段教義之專釋。
- 智儼《華嚴經內章門等雜孔目章》T45n1870：十迴向章名列作「四至一切處迴向」〔T45n1870 0555b09〕——名列同，非本段教義句之發揮。
- 澄觀所行之互讀：釋牒名引《本業》〔T35n1735 0704a14–a16〕；釋權應田引本經〈出現品〉〔T35n1735 0704c05–c07〕；釋「不信諸法而能深入」〔T10n0279 0132a20〕引《大般若》〔T35n1735 0705b12–b14〕；釋因緣為本引《中論》〔0705c10〕；於品二十五全釋之來意處誌「《深密》、《瑜伽》梁《攝論》等大同此說」〔T35n1735 0694c22〕（屬品釋通義·非本節專釋）。
- 法藏所行之互讀：釋能所取空引論云「離能取所取方是真空」〔T35n1733 0253a03〕。
- 據實標闕：《華嚴一乘教義分齊章》T45n1866、《華嚴經旨歸》T45n1871、《華嚴一乘十玄門》T45n1868 三書內未見引本節之經句（「普攝」句群、十能句、十種「得至一切處」句）而為發揮者。華嚴宗論之承衍，於本節唯見名列，不見句引。
八、校本定位
- 實叉 T279（底本）：第四至一切處迴向〔T10n0279 0131a13〕起–〔0132c22〕訖。徵句 0131a13 · 大願略明 0131a13–a25 · 諸佛普遍法界 0131a25–b08 · 妙供及塔廟形像 0131b08–b12 · 十種迴向心 0131b12–b15 · 復念常住佛 0131b15–b21 · 香蓋等二十事 0131b21–b27 · 十對倍增供具 0131b27–c12 · 一一境界九事 0131c12–c16 · 供養所願 0131c16–c23 · 譬如無我 0131c23 · 普攝二十句 0131c23–0132a16 · 用無所得 0132a16–a29 · 觀畢竟寂滅 0132a28–b04 · 稱可佛心結歎 0132b04–b10 · 十能句 0132b10–b15 · 結名 0132b15 · 十種得至一切處 0132b16–b27 · 頌前過渡 0132b28–b29 · 頌二十二行 0132c01–c22。
- 佛馱 T278（晉譯主對校）：〈金剛幢菩薩十迴向品第二十一〉之對位段〔T09n0278 0495a28〕起–〔0497a06〕訖。徵句 0495a28 · 略明 0495b01 · 復作是念 0495b12 · 供養尊像塔廟 0495b23–b26 · 十心 0495b26–b28 · 結歎諸性句 0496b23–b26 · 結名 0496b26 · 得至一切處十句 0496b28–0496c10 · 頌前過渡 0496c12–c13 · 頌 0496c14–0497a06。
- 澄觀《疏》T35n1735：本段釋文〔0704a10〕–〔0706a13〕。牒名徵起 0704a12 · 十事至一切處 0704a16–a22 · 體之揀 0704a22–a24 · 廣釋三科 0704a24–a25 · 揀第八第十 0704b01–b04 · 廣明十方佛 0704b11 起 · 權應田 0704b21–0704c08 · 十句用心 0704c10–c15 · 常住佛遍至 0704c15 起 · 供具推數 0705a01–a10 · 迴向眾生 0705a11–a16 · 普攝總願 0705a16–a21 · 實際迴向 0705a22 起 · 無所得二義 0705a23–a28 · 四節 0705b03–b27 · 觀成之相 0705b28 起 · 因緣為本 0705c05–c13 · 結歎成益 0705c29–0706a04 · 位果科 0706a04–a07 · 重頌科 0706a07–a12 · 訖於第五迴向前 0706a13。
- 法藏《探玄記》T35n1733：本段釋文〔0252a03〕–〔0253b20〕。三科 0252a03–a04 · 喻中十處 0252a14–a16 · 合中三世 0252a16–a23 · 廣顯二科 0252a23 起 · 所供佛十句 0252b02–b04 · 十心 0252b06–b11 · 供數 0252b15–b21 · 供所為 0252b22–0252c01 · 攝德勝用二十句 0252c01–c13 · 實際迴向三門 0252c13–0253a21 · 結利益 0253a21–b04 · 位果 0253b05–b15 · 偈頌科 0253b16–b20。
- 李通玄《論》T36n1739：本段釋文〔0860b19〕–〔0861b03〕。體伴 0860b19–b20 · 表法 0860b20–0860c05 · 長科八段 0860c06–c28 · 約位十一 0860c29–0861a08 · 迴向十法 0861a08–a16 · 釋名結 0861a16–a20 · 世界種等釋 0861a20–0861a28 · 頌科 0861b02–b03。
- 《演義鈔》T36n1736：本段無直接演義段（見目一）；他段回指二處＝〔0679a24〕〔0396c28〕。
- 異讀：本單元 T279 範圍〔0131a13〕–〔0132c22〕內大正校記 5 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0131b15〕競【大】｜竟【宮】 · 〔0131b25〕處【大】｜無此字【南藏】（明註曰南藏無處字） · 〔0132a27〕相【大】｜性【元】／性【南藏】（明註曰相南藏作性） · 〔0132b06〕熟【大】｜就【宋】【元】【明】【宮】 · 〔0132c17〕常【大】｜當【南藏】（明註曰常南藏作當）。夾注已於原典層剝除誌錄。
The eye of the fourth dedication lies in a single word, 「至」 tr. “reach”: Chengguan glosses this by saying 「至，是能至善根及其供具。一切處，即所至供境」 tr. “‘Reach’ is that which can reach, namely the roots of goodness and their vessels of offering. ‘Every place’ is just the objects of offering that are reached.” 〔T35n1735 0704a12〕 — that which reaches is the roots of goodness together with the vessels of offering, and what is reached is the fields of merit of all times and places. The sutra takes 「譬如實際，無處不至」 tr. “just as the true limit is such that there is no place it does not reach” for its simile, likening the pervasion of the practice to the everywhere-ness of the principle; and at the end it takes 「譬如無我，普攝諸法」 tr. “just as there is no self, and it universally gathers in all dharmas” for a second simile, opening out the twenty clauses of 「普攝」 tr. “universally gathers in”, making clear that this root of goodness does not stop at accomplishing an offering but accomplishes all things without exception. At the end of the prose the passage 「用無所得而為方便」 tr. “using the unobtainable as his means” turns into being apart from marks, which Chengguan determines as the dedication to the true limit; and he determines the fruit of this station as the ten kinds of 「得至一切處」 tr. “obtaining the reaching of every place”. The verses are eleven (twenty-two lines), spoken by the bodhisattva Vajra Banner, who, sustained by the Buddha's majestic power, contemplated the ten directions universally.
I. Doctrinal Outline and Placement
| Outline system | The place of this section within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 25, The Ten Dedications (the fifth assembly, the palace of the Tuṣita Heaven); the fourth, the dedication that reaches every place = from the question raised at 〔T10 0131a13〕 to the end of the verses at 〔0132c22〕 |
| Chengguan, Huayan jing shu | The proper explanation of this section begins at 〔T35n1735 0704a10〕 and ends before the fifth, the dedication of the treasury of inexhaustible merit, at 〔0706a13〕; the prose in two divisions (the practice of the station · the fruit of the station) 〔0704a10–a11〕 · the practice of the station in three divisions (restating · glossing · concluding) 〔0704a11〕 · three divisions within the glossing 〔0704a24–a25〕 · the outline of the fruit of the station 〔0706a04〕 · the outline of the verses of praise 〔0706a07〕 |
| Fazang, Tanxuan ji (the commentary on the sixty-fascicle Avataṃsaka) | The fourth, the dedication that reaches every place, 〔T35n1733 0252a03〕–〔0253b20〕; the prose in two divisions (the practice of the station · the fruit of the station), the practice of the station in three divisions (indicating · glossing · concluding) 〔0252a04〕 · the outline of the verses as a general holding 〔0253b16〕 |
| Li Tongxuan, Xin Huayan jing lun | The fourth, the dedication that reaches every place, 〔T36n1739 0860b19〕–〔0861b03〕; the long outline in eight portions 〔0860c06–0860c28〕 · explaining the meaning according to the text (eleven in terms of station · the ten dharmas of dedication) 〔0860c29–0861a14〕 · the outline of the verses 〔0861b02–b03〕 |
| The Yanyi chao, T36n1736 | Recorded as wanting, according to the facts: within the window of the subcommentary on chapter twenty-five no passage of direct amplification is found that corresponds clause by clause to the commentary of this section 〔0704a10–0706a13〕; the two occurrences found are both back-references from other passages (the back-reference at 〔T36n1736 0679a24〕 in explaining the passage on the good friend in the chapter “Detachment from the World,” and the back-reference distinguishing confusion at 〔0396c28〕 in explaining the eighth, the dedication of the mark of the such, 「餘如第四迴向」 tr. “the rest is as in the fourth dedication”) |
Chengguan's three divisions of the practice of the station — restating the name and raising the question, broadly explaining according to the question, and concluding:
「第四至一切處迴向。長行亦二，先位行、後位果。前中亦三，謂牒、釋、結。」 tr. “The fourth, the dedication that reaches every place. The prose likewise has two: first the practice of the station, after it the fruit of the station. Within the former there are likewise three, namely restating, glossing, and concluding.” 〔T35n1735 0704a10–a11〕
「第二依徵廣釋中三：初迴向眾生菩提、二迴向實際、三結歎成益。」 tr. “Second, within the broad explanation according to the question there are three: first, dedicating to sentient beings and to awakening; second, dedicating to the true limit; third, the concluding praise of the benefit accomplished.” 〔0704a24–a25〕
Chengguan's ten matters of reaching every place — explaining that 「至一切處」 tr. “reaching every place” is not confined to the vessels of offering:
「然準下文，若因若果皆至一切，略舉十事：一法身至一切處，如來藏身普周遍故；二法身至故智身至；三智身至故大願至；四大願至故供具善根至；五則見佛聽聞至；六則現身開悟至；七則無來無去至；八則不出一毛孔而能至；九則一身一毛等一切身毛至；十則一念等一切劫至。」 tr. “Yet going by the text below, both cause and fruit reach everything; ten matters are raised in brief. First, the dharma-body reaches every place, because the Tathāgata-womb body is universally all-pervading. Second, because the dharma-body reaches, the wisdom-body reaches. Third, because the wisdom-body reaches, the great vow reaches. Fourth, because the great vow reaches, the vessels of offering and the roots of goodness reach. Fifth, then seeing the buddhas and hearing from them reaches. Sixth, then manifesting a body and awakening others reaches. Seventh, coming nowhere and going nowhere, it reaches. Eighth, without going out from a single pore, it is able to reach. Ninth, one body and one hair, equal to all bodies and hairs, reaches. Tenth, one thought-moment, equal to all kalpas, reaches.” 〔T35n1735 0704a16–a22〕
The distinguishing of the substance:
「若剋陳別體，則以供佛善根及勝解心為體，通則該於法界。」 tr. “If one states the particular substance precisely, then the roots of goodness of offering to the buddhas, together with the mind of excellent understanding, are its substance; taken generally, it takes in the whole Dharma realm.” 〔T35n1735 0704a22–a24〕
The distinguishing of this from the eighth and the tenth dedications:
「此與如相及法界迴向有差別者，此據善根迴向，成供具至一切處；第八約善根迴向，同如體相業用；第十約所迴向行廣多無量，故無濫也。」 tr. “As for how this differs from the dedication of the mark of the such and the dedication of the Dharma realm: this one is in terms of dedicating the roots of goodness so that the vessels of offering are accomplished and reach every place; the eighth is in terms of dedicating the roots of goodness so that they are the same as suchness in substance, mark, and functioning; the tenth is in terms of the practices dedicated being vast, many, and measureless. Hence there is no confusion.” 〔T35n1735 0704b01–b04〕
The outline of the fruit of the station and of the verses:
「第二大段「菩薩」下位果，中三：初牒得時；二「得至」下正顯所得，文有十句，初三三業體遍、次三三業用遍、後四顯用自在。三「佛子」下結。」 tr. “The second great portion, the fruit of the station, from ‘the bodhisattva’ onward, has three within it: first, restating the time of obtaining; second, from ‘he obtains the reaching’ onward, properly displaying what is obtained, the text having ten clauses — the first three the pervasion of the substance of the three kinds of action, the next three the pervasion of the function of the three kinds of action, the last four displaying the sovereignty of the function; third, from ‘Sons of the Buddha’ onward, the conclusion.” 〔T35n1735 0706a04–a07〕
「第二重頌，有十一偈分三：初七頌迴向眾生及菩提、次三偈半頌迴向實際、後半頌成益。」 tr. “Second, the verses of praise: there are eleven verses, divided into three — the first seven praise the dedication to sentient beings and to awakening, the next three and a half praise the dedication to the true limit, and the last half praises the benefit accomplished.” 〔T35n1735 0706a07–a09〕
II. Terminology
| Chinese | Sanskrit as transmitted by the ancients (roman letters · an aid to pronunciation) | What is adduced | The essential sense |
|---|---|---|---|
| The dedication that reaches every place | — (the transliteration is wanting) | In this section, 「佛子！云何為菩薩摩訶薩至一切處迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that reaches every place?” 〔T10n0279 0131a13〕 | The fourth of the ten dedications; Chengguan divides that which can reach (the roots of goodness and the vessels of offering) from that which is reached (the objects of offering in every place) 〔T35n1735 0704a12–a14〕 |
| The true limit | — (the transliteration is wanting) | In this section, 「譬如實際，無處不至」 tr. “just as the true limit is such that there is no place it does not reach” 〔T10n0279 0131a15〕 | Chengguan glosses this by saying 「實際者，即一切法真實之際，故無不在」 tr. “the true limit is just the true limit of all dharmas, and therefore there is nowhere it is not” 〔T35n1735 0704a28〕 |
| The wisdom that reaches every place | — | In this section, 「現為如來出興於世，以至一切處智」 tr. “manifesting as a Tathāgata arising in the world, with the wisdom that reaches every place” 〔T10n0279 0131b03〕 | Chengguan attaches this to the function of expounding the Dharma in the field of provisional response, and says 「意明今此位菩薩亦能爾也」 tr. “the intent is to make clear that the bodhisattva of this present station is likewise able to do so” 〔T35n1735 0704b22–b23〕 |
| The Tathāgata-womb body | — (the transliteration is wanting) | In this section, 「如來藏身不生不滅，善巧方便普現世間」 tr. “the Tathāgata-womb body is neither born nor ceasing, and by skillful means manifests universally in the world” 〔T10n0279 0131b05〕 | Chengguan determines this as the third of the three clauses displaying equality with the buddha of the fruit, 「普賢自體如來藏身不生滅故」 tr. “because the Tathāgata-womb body, the very substance of Samantabhadra, is neither born nor ceasing” 〔T35n1735 0704b27–b28〕 |
| World-species | — | In this section, 「十方不可說一切世界種世界」 tr. “the worlds of all the world-species beyond speaking in the ten directions” 〔T10n0279 0131a27〕 | Li Tongxuan explains its quantity by way of the earlier masters: 「數三千大千世界至一恒河沙數為一世界海」 tr. “counting three-thousandfold great-thousand world-systems up to the number of the sands of one Gaṅgā makes one world-sea” and so on to 「又數世界性至一恒河沙為一世界種」 tr. “and again, counting world-natures up to one Gaṅgā's sands makes one world-species” 〔T36n1739 0861a21–a24〕 |
| Revolving worlds · worlds standing on their side · upturned worlds · overturned worlds | — | In this section, 「轉世界、側世界、仰世界、覆世界」 tr. “revolving worlds, worlds standing on their side, upturned worlds, overturned worlds” 〔T10n0279 0131a29〕 | Li Tongxuan glosses these by saying 「如轉世界者，或圓形轉，或流轉如江河是」 tr. “as for revolving worlds, either they revolve in a round shape, or they flow on as rivers do” and 「覆世界如蜂窠等」 tr. “overturned worlds are like a beehive and the like” 〔T36n1739 0861a24–a25〕、〔0861a27〕 |
| Maṇi jewel | maṇi (the transliteration is itself what the ancients transmitted) | In this section, 「不可說不可說摩尼寶蓋」 tr. “canopies of maṇi jewels beyond speaking and beyond speaking” 〔T10n0279 0131c06〕 | The last of the ten kinds of offering-vessel; the end of the ten pairs of offering-vessels multiplied |
| The gate of dhāraṇī | dhāraṇī (the transliteration is itself what the ancients transmitted) | In this section, 「普攝菩薩三昧辯才陀羅尼門」 tr. “universally gathering in the samādhis, the eloquence, and the gates of dhāraṇī of the bodhisattvas” 〔T10n0279 0132a02〕 | One of the clauses among the twenty of universally gathering in that gather in and accomplish the benefiting of oneself |
| Half-moons · counter-terraces · gate-houses · windows · balustrades | — | In this section, 「各有無數欄楯、無數宮殿、無數樓閣、無數門闥、無數半月、無數却敵、無數窓牖」 tr. “each has countless balustrades, countless palaces, countless towers, countless gate-houses, countless half-moons, countless counter-terraces, countless windows” 〔T10n0279 0131c13〕 | The nine items of adornment within each and every domain; Chengguan reckons the number of the offerings from these, and yet distinguishes for himself that 「都數未必二千」 tr. “the total number is not necessarily two thousand” 〔T35n1735 0705a09〕 |
| Using the unobtainable as his means | — | In this section, 「用無所得而為方便」 tr. “using the unobtainable as his means” 〔T10n0279 0132a17〕 | Chengguan determines this as the general statement of the dedication to the true limit, and opens two senses in it 〔T35n1735 0705a23–a28〕 |
| The wisdom of omniscience | — | In this section, 「得於如來一切智智」 tr. “obtaining the Tathāgata's wisdom of omniscience” 〔T10n0279 0131c23〕 | The ultimate fruit that is vowed for in the offering |
| The ground of the ten powers | — | In this section, 「一切眾生咸得出離，住十力地」 tr. “may all sentient beings attain escape and abide in the ground of the ten powers” 〔T10n0279 0131c17〕 | That in which the roots of goodness of offering to the buddhas, dedicated to sentient beings, cause them to abide |
III. Similes and Rhetoric
(1) The simile of the true limit reaching every place (the principle as simile for the practice · the bone of the whole section) — 「願此善根功德之力至一切處。譬如實際，無處不至」 tr. “may the power of the merit of this root of goodness reach every place; just as the true limit is such that there is no place it does not reach” 〔T10n0279 0131a15〕:
- What the simile rests on: the principle of the true limit, of which there is not one place where it is not.
- What the simile applies to: the power of the merit of the roots of goodness that the bodhisattva cultivates, reaching everywhere to all things, worlds, sentient beings, lands, dharmas, space, the three times, the conditioned and unconditioned, and speech and sound.
- What it displays: Chengguan determines this as the simile-portion within the three portions of dharma, simile, and joining, and explains the true limit by saying 「即一切法真實之際，故無不在」 tr. “it is just the true limit of all dharmas, and therefore there is nowhere it is not” 〔T35n1735 0704a28〕; Fazang, in the Tanxuan ji, says 「喻中實際無處不至，略論十處以顯無盡，此以理喻行故也」 tr. “within the simile, the true limit reaches every place; ten places are set forth in brief so as to display inexhaustibility, and this because the principle is taken as the simile for the practice” 〔T35n1733 0252a14–a15〕 — the principle being taken as the simile while what is likened is the practice, so that this simile does not take its likeness from a thing.
(2) The simile of no-self universally gathering in all dharmas (opening the twenty clauses of universally gathering in) — 「譬如無我，普攝諸法。我諸善根亦復如是」 tr. “just as there is no self, and it universally gathers in all dharmas; so too are these roots of goodness of mine” 〔T10n0279 0131c23〕:
- What the simile rests on: the principle of no-self, which within all dharmas gathers in without exception.
- What the simile applies to: the bodhisattva's roots of goodness universally gathering in the twenty matters — the Tathāgatas, dharmas, the assemblies of bodhisattvas, the bodhisattva practices, and so on to the wisdom-nature of the Tathāgatas.
- What it displays: Chengguan says 「初喻，謂二無我理普攝理事無不周故」 tr. “the first is the simile, that is, because the principle of the two kinds of no-self universally gathers in principle and phenomena and leaves nothing unencompassed” 〔T35n1735 0705a19–a20〕, and determines within the joining that 「有二十句，前十二句攝成自利德、後八成利他」 tr. “there are twenty clauses: the first twelve gather in and accomplish the virtue of benefiting oneself, and the last eight accomplish the benefiting of others” 〔0705a20–a21〕; Fazang determines the same, 「文有二十句：初十二攝成自利行、後八句攝成利他行」 tr. “the text has twenty clauses: the first twelve gather in and accomplish the practice of benefiting oneself, the last eight clauses gather in and accomplish the practice of benefiting others” 〔T35n1733 0252c05–c06〕, and says 「此亦以理喻行」 tr. “this too takes the principle as the simile for the practice” 〔0252c03〕.
(3) The simile of offering as the gods do — 「以如諸天諸供養具而為供養，充滿無量無邊世界」 tr. “making offerings with such vessels of offering as the gods have, filling measureless and boundless worlds” 〔T10n0279 0131a24〕: Fazang glosses this by saying 「如諸天者，如諸天所作隨念皆成，菩薩一念充遍亦爾，顯供自在也」 tr. “‘as the gods’ means that, as what the gods do is all accomplished according to their thought, so it is that the bodhisattva in a single thought fills everywhere — this displays the sovereignty of the offering” 〔T35n1733 0252a20–a22〕 — the likeness lying in 「隨念皆成」 tr. “all accomplished according to their thought,” not in the fineness of the gifts.
(4) The three similes of the concluding praise (field of merit · guide · sun) — 「作一切眾生最上福田，為一切商人智慧導師，作一切世間清淨日輪」 tr. “he becomes the supreme field of merit for all sentient beings, the wise guide for all merchants, and the pure sun of all the worlds” 〔T10n0279 0132b07〕: each of the three similes has its own bearing — the field of merit likens the merit produced, the guide the road that is shown, the sun the darkness that is broken; and Fazang, among the ten matters of the concluding benefits, lists 「五為世福田、六為生採福寶、七為世出慧日」 tr. “fifth, being the world's field of merit; sixth, causing the jewel of merit to be gathered; seventh, the sun of wisdom rising for the world” 〔T35n1733 0253a24–a25〕.
(5) The simile of the lamp that lights the world (in the verses) — 「如於世間法亦然，照世燈明如是覺」 tr. “and so it is with the dharmas of the world as well; thus does the lamp that lights the world awaken to them” 〔T10n0279 0132c08〕 and 「悉令一切諸眾生，得成無上照世燈」 tr. “causing all sentient beings to become the unsurpassed lamp that lights the world” 〔0132c14〕: the lamp is seen twice, the former in terms of the Buddha's awakening and the latter in terms of what sentient beings are caused to become — one simile put to two uses.
IV. Collation with Parallel Translations
The Chinese witnesses collated for the essential sentences of this section: Śikṣānanda, T279 (the base text) · Buddhabhadra, T278 (the Jin-dynasty translation in sixty fascicles, “The Bodhisattva Vajra Banner's Ten Dedications, chapter twenty-one”). The corresponding passage = 〔T09n0278 0495a28〕–〔0497a06〕.
Passage One · The Question Raised
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that reaches every place? | T10n0279 0131a13 |
| Buddhabhadra, T278 | Sons of the Buddha! What is the bodhisattva-mahāsattva's fourth dedication, that which reaches every place? | T09n0278 0495a28 |
What the divergences attach to: the eighty-fascicle question raised has 「云何為」 tr. “what is called” and does not prefix the number of the station, while the sixty-fascicle has 「何等為」 tr. “what is” and directly marks it 「第四」 tr. “the fourth.”
Passage Two · The Roots of Goodness Reaching Every Place (the summary statement · dharma, simile, and joining)
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | May the power of the merit of this root of goodness reach every place. Just as the true limit is such that there is no place it does not reach: reaching all things, reaching all worlds, reaching all sentient beings, reaching all lands, reaching all dharmas, reaching all of space, reaching all the three times, reaching all that is conditioned and unconditioned, reaching all speech and sound | T10n0279 0131a15 |
| Buddhabhadra, T278 | Cause the power of the merit of this root of goodness to reach every place, just as the true limit is such that there is no place it does not reach; reaching all worlds, reaching all existences, reaching all sentient beings, reaching all lands, reaching all dharmas, reaching all of space, reaching all the three times, reaching all conditioned and unconditioned dharmas, reaching all speech and sound | T09n0278 0495b01 |
What the divergences attach to: (a) The eighty-fascicle has 「至一切物」 tr. “reaching all things,” and the sixty-fascicle has 「至一切有」 tr. “reaching all existences” — Chengguan has already recorded this divergence: 「一切物者，謂凡是有形故。晉經中名一切有。」 tr. “‘All things’ means whatever has form. In the Jin scripture it is named ‘all existences.’” 〔T35n1735 0704a29–0704b01〕; and Fazang, explaining upon the text of the sixty-fascicle, says 「一切有者，是三有、二十五有等」 tr. “‘all existences’ are the three existences, the twenty-five existences, and the like” 〔T35n1733 0252a15–a16〕 — the two masters explaining differently because the texts they rely upon differ. (b) The eighty-fascicle has 「至一切國土」 tr. “reaching all lands” where the sixty-fascicle has 「至一切剎」 tr. “reaching all lands.” (c) The first word of the eighty-fascicle is 「願」 tr. “may,” and of the sixty-fascicle 「令」 tr. “cause.” All is recorded without adjudication.
Passage Three · The Ten Minds of Dedication
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | With these roots of goodness he dedicates in this way, that is to say: dedicating without distraction, dedicating single-mindedly, dedicating with his own mind's intent, dedicating with reverence, dedicating unshakably, dedicating without abiding, dedicating without depending, dedicating with a mind free of the notion of sentient beings, dedicating with a mind free of restless contention, dedicating with a still mind | T10n0279 0131b12 |
| Buddhabhadra, T278 | With all these roots of goodness he dedicates: dedicating with a single mind, an undistracted mind, an unshakable mind, a mind of reverence, a mind apart from anger, a mind without abiding, a mind without attachment, a mind free of the notion of sentient beings, a mind free of flattery and harm, and a still mind | T09n0278 0495b26 |
What the divergences attach to: (a) The order of the ten names differs: the eighty-fascicle has 「不亂」 tr. “without distraction” first and 「一心」 tr. “single-minded” next, while the sixty-fascicle has 「一心」 tr. “single mind” first and 「不亂心」 tr. “undistracted mind” next. (b) The eighty-fascicle's 「自意迴向」 tr. “dedicating with his own mind's intent” is absent from the sixty-fascicle, which instead has 「離瞋心」 tr. “a mind apart from anger”; the eighty-fascicle's 「無依迴向」 tr. “dedicating without depending” answers to the sixty-fascicle's 「無著心」 tr. “a mind without attachment”; and the eighty-fascicle's 「無躁競心」 tr. “a mind free of restless contention” answers to the sixty-fascicle's 「無諂害心」 tr. “a mind free of flattery and harm.” (c) In the sixty-fascicle all ten are called 「心」 tr. “mind” and a single word 「迴向」 tr. “dedicate” is attached at the end, upon which Fazang explains 「一一心下應皆有「迴向」字，但文家存略，初後安也，中則準知」 tr. “beneath each and every ‘mind’ there ought to be the word ‘dedicate,’ but the writer keeps it brief and sets it at the beginning and the end, while in the middle it is to be understood by the same rule” 〔T35n1733 0252b07–b09〕.
Passage Four · The Ten Clauses of Capacity
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | Able to guard and uphold the seed of all buddhas, able to ripen all sentient beings, able to adorn and purify all lands, able not to destroy any karma, able to know all dharmas, able to contemplate equally that dharmas are without duality, able to go everywhere throughout the worlds of the ten directions, able to penetrate the true limit apart from desire, able to accomplish pure faith and understanding, able to be complete in bright and keen faculties | T10n0279 0132b10 |
| Buddhabhadra, T278 | Guarding and upholding the nature of the Tathāgatas, teaching and ripening the nature of sentient beings, adorning and purifying the nature of all the buddha-lands, the nature of not destroying karma, the nature of discriminating dharmas, the nature of contemplating equally without duality, the nature of roaming everywhere in the ten directions, the nature of broadly expounding the freedom from desire, the nature of being complete in liberation, the nature of universally illumining the faculties | T09n0278 0496b23 |
What the divergences attach to: the ten clauses of the eighty-fascicle all begin with the word 「能」 tr. “able” and make their clauses out of what is done, while the ten clauses of the sixty-fascicle all end with the word 「性」 tr. “nature.” Upon the sixty-fascicle's usage of the word 「性」 tr. “nature” Fazang explains 「下別顯所成果德，各對辨因故皆云性，性者因故也」 tr. “below, the virtues of the fruit that are accomplished are displayed severally, and since each is set against and distinguished from its cause they are all called ‘nature,’ ‘nature’ meaning cause” 〔T35n1733 0253a28–a29〕. The divergence in the sentence-pattern of the two witnesses bears on whether what is displayed is the capacity of the practice or the cause of the fruit; all is recorded without adjudication.
Passage Five · The Concluding Name
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | Sons of the Buddha! This is the bodhisattva-mahāsattva's fourth dedication, that which reaches every place | T10n0279 0132b15 |
| Buddhabhadra, T278 | Sons of the Buddha! This is named the bodhisattva-mahāsattva's fourth dedication, that which reaches every place | T09n0278 0496b26 |
What the divergences attach to: the eighty-fascicle has 「是為」 tr. “this is,” and the sixty-fascicle 「是名」 tr. “this is named.”
Passage Six · The Ten Kinds of 「得至一切處」 tr. “obtaining the reaching of every place” (the fruit of the station)
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | He obtains the bodily action that reaches every place, because he is universally able to respond and appear in all worlds; he obtains the verbal action that reaches every place, because within all worlds he expounds the Dharma; he obtains the mental action that reaches every place, because he receives and upholds the dharmas spoken by all buddhas; he obtains the spiritual penetration of the base of power that reaches every place, because according to the minds of sentient beings he goes to them all and responds; he obtains the wisdom that accords with realization that reaches every place, because he is universally able to penetrate all dharmas | T10n0279 0132b16 |
| Buddhabhadra, T278 | He obtains the bodily action that reaches every place, because he is well able to respond and appear in all worlds; he obtains the oral action that reaches every place, because his subtle and wondrous voice fills all the worlds of the ten directions; he obtains the mental action that reaches every place, because he is able to receive and uphold all the dharmas spoken by all buddhas; he obtains the base of power that reaches every place, because he is well able to accord with all worldly conduct; he obtains the dharma that reaches every place, because he accords with all dharmas | T09n0278 0496b28 |
| Śikṣānanda, T279 | He obtains the entry into the Dharma realm that reaches every place, because within a single pore he enters universally into all worlds; he obtains the body that enters everywhere and reaches every place, because within the body of a single sentient being he enters universally into the bodies of all sentient beings; he obtains the universal seeing of kalpas that reaches every place, because within each and every kalpa he constantly sees all the Tathāgatas; he obtains the universal seeing in thought-moments that reaches every place, because within each and every thought-moment all the buddhas are present before him | T10n0279 0132b22 |
| Buddhabhadra, T278 | He obtains the according entry into the Dharma realm that reaches every place, because within a single hair-track he is able to enter universally into all worlds; he obtains the body that reaches every place, because he causes the bodies of all sentient beings to enter into the body of a single sentient being; he obtains the kalpas that reach every place, because within all kalpas he constantly sees the buddhas; he obtains the kṣaṇa that reaches every place, because within a single kṣaṇa he manifests all the buddhas arising in the world | T09n0278 0496c06 |
What the divergences attach to: (a) The eighty-fascicle's 「語業」 tr. “verbal action” answers to the sixty-fascicle's 「口業」 tr. “oral action”; the eighty-fascicle's 「神足通」 tr. “the spiritual penetration of the base of power” answers to the sixty-fascicle's 「神足」 tr. “the base of power.” (b) In the fifth clause the eighty-fascicle has 「隨證智」 tr. “the wisdom that accords with realization” while the sixty-fascicle has 「法」 tr. “dharma” — what is reached being in the one case wisdom and in the other dharma. (c) In the seventh clause the eighty-fascicle's 「於一毛孔中」 tr. “within a single pore” answers to the sixty-fascicle's 「於一毛道」 tr. “within a single hair-track.” (d) In the eighth clause the direction of what enters and what is entered is reversed: the eighty-fascicle has 「於一眾生身普入一切眾生身」 tr. “within the body of a single sentient being he enters universally into the bodies of all sentient beings,” and the sixty-fascicle 「令一切眾生身，入一眾生身」 tr. “he causes the bodies of all sentient beings to enter into the body of a single sentient being.” (e) In the tenth clause the eighty-fascicle has 「普見念」 tr. “the universal seeing in thought-moments” and attaches it to the buddhas being present before him, while the sixty-fascicle has 「剎那」 tr. “kṣaṇa” and attaches it to the buddhas arising in the world. The two witnesses are recorded together without adjudication.
Passage Seven · The Transition to the Verses and the First and Last Verses
| Text collated | Verbatim, rendered | Location |
|---|---|---|
| Śikṣānanda, T279 | Then the bodhisattva Vajra Banner, sustained by the Buddha's majestic power, contemplated the ten directions universally and spoke these verses | T10n0279 0132b28 |
| Buddhabhadra, T278 | Then the bodhisattva Vajra Banner, sustained by the Buddha's spiritual power, contemplated the ten directions universally and spoke in verse, saying | T09n0278 0496c12 |
| Śikṣānanda, T279 | Toward all the worlds, inner and outer, the bodhisattva has no attachment at all; he does not cast away the work of benefiting sentient beings — such is the wisdom the great being cultivates. | T10n0279 0132c01 |
| Buddhabhadra, T278 | Toward all the worlds, inner and outer, the bodhisattva, the great being, has no attachment; he does not cast away the work of benefiting sentient beings — such wondrous wisdom is supreme among men. | T09n0278 0496c14 |
| Śikṣānanda, T279 | Entering deeply into such objective realms as these, he gives rise to no discrimination within them; the tamer and guide of all sentient beings clearly understands this and dedicates well. | T10n0279 0132c21 |
| Buddhabhadra, T278 | Such objective realms he reaches by according with them, far removed from every false thought; the tamer and guide of all sentient beings is complete in clear understanding and dedicates well. | T09n0278 0497a05 |
What the divergences attach to: (a) In the transition sentence the eighty-fascicle has 「承佛威力」 tr. “sustained by the Buddha's majestic power” and the sixty-fascicle 「承佛神力」 tr. “sustained by the Buddha's spiritual power.” (b) The verses of both witnesses are in seven graphs, and the last lines alike have 「一切眾生調御師」 tr. “the tamer and guide of all sentient beings.” (c) The eighty-fascicle's verses run to twenty-two lines, and Li Tongxuan, upon the sixty-fascicle text, likewise says 「已下有二十二行頌，兩行一頌，如文自具」 tr. “below there are twenty-two lines of verse, two lines to a verse, as the text itself sets out” 〔T36n1739 0861b02–b03〕; the number of lines corresponds.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) How reaching everywhere is possible: because the dharma-body pervades, the vessels of offering pervade — Chengguan's ten matters of reaching every place take the dharma-body first: 「一法身至一切處，如來藏身普周遍故；二法身至故智身至；三智身至故大願至；四大願至故供具善根至」 tr. “first, the dharma-body reaches every place, because the Tathāgata-womb body is universally all-pervading; second, because the dharma-body reaches, the wisdom-body reaches; third, because the wisdom-body reaches, the great vow reaches; fourth, because the great vow reaches, the vessels of offering and the roots of goodness reach” 〔T35n1735 0704a17–a19〕. The plain text of the sutra runs in just this order: first it says 「法身遍往無有差別，平等普入一切法界」 tr. “the dharma-body universally goes forth without any difference, and enters equally and universally into the whole Dharma realm” 〔T10n0279 0131b04〕 and 「如來藏身不生不滅」 tr. “the Tathāgata-womb body is neither born nor ceasing” 〔0131b05〕, and only then are the roots of goodness and vessels of offering able to reach everywhere. This is where the Huayan dependent arising of the Dharma realm comes down within the stations of practice — reaching everywhere is not the far range of a spiritual penetration, but the fact that the substance pervades of itself.
(2) A single pore entering universally into all worlds · one thought-moment equal to all kalpas — the last four of the ten clauses of the fruit of the station: 「得至一切處入法界，於一毛孔中普入一切世界故」 tr. “he obtains the entry into the Dharma realm that reaches every place, because within a single pore he enters universally into all worlds” 〔T10n0279 0132b22〕, 「得至一切處普見劫，一一劫中常見一切諸如來故」 tr. “he obtains the universal seeing of kalpas that reaches every place, because within each and every kalpa he constantly sees all the Tathāgatas” 〔0132b24〕, 「得至一切處普見念，一一念中一切諸佛悉現前故」 tr. “he obtains the universal seeing in thought-moments that reaches every place, because within each and every thought-moment all the buddhas are present before him” 〔0132b26〕. Chengguan determines these four clauses as 「顯用自在」 tr. “displaying the sovereignty of the function” 〔T35n1735 0706a06〕, and Fazang determines them as 「一於器世間自在、二於眾生、三於劫、四於念」 tr. “first, sovereignty over the receptacle world; second, over sentient beings; third, over kalpas; fourth, over thought-moments” 〔T35n1733 0253b12–b13〕. The scriptural ground for the mutual identity of the wide and the narrow, and for the perfect fusion of thought-moment and kalpa, is here.
(3) Following marks and being apart from marks are not before and after — Chengguan, explaining 「用無所得而為方便」 tr. “using the unobtainable as his means,” opens two senses and determines which sense the present text takes:
「用無所得為方便者，略有二義：一以無所得導前隨相，即涉有不迷於空，為入有之方便。二假無得以入有、不存無得，即此無得亦是方便，此為入空之方便也。今文正用前意，義兼於後，欲顯隨相離相無前後故。」 tr. “As for using the unobtainable as his means, there are in brief two senses. First, by the unobtainable he guides the following of marks that came before, so that he moves among existent things and yet is not deluded about emptiness — this being the means for entering existence. Second, he borrows the unobtainable so as to enter existence and yet does not keep the unobtainable, so that this very unobtainable is also a means — this being the means for entering emptiness. The present text properly uses the former sense while its meaning takes in the latter, because it wishes to display that following marks and being apart from marks have no before and after.” 〔T35n1735 0705a23–a28〕
The vast offering that came before is the following of marks and this passage is the being apart from marks, and yet Chengguan determines that they have 「無前後」 tr. “no before and after” — this is the pivot of the present dedication: it is not that one first makes offerings and afterward contemplates emptiness, but that the offering is itself the contemplation of emptiness.
(4) The contemplation apart from marks, in which four joints are fused — Chengguan determines that the first ten clauses of the dedication to the true limit have 「義有四節」 tr. “four joints of meaning” 〔T35n1735 0705b03〕: the first one gathers phenomena home to principle; the next five clauses make clear that principle does not obstruct phenomena; the third, of two clauses, is the mutual cutting off of phenomena and principle; the fourth, of two clauses, is the non-obstruction of phenomena and principle; and he concludes:
「上四句初則會有歸空，有未曾損；次依空立有，有未始存；次空有兩亡，無隱無顯；後空有無礙，存沒同時。四句鎔融，方名離相實際觀也。」 tr. “Of the four clauses above, the first gathers existence home to emptiness and yet existence has never been diminished; the next sets up existence in dependence upon emptiness and yet existence has never been kept; the next is the vanishing of both emptiness and existence, with nothing hidden and nothing displayed; the last is the non-obstruction of emptiness and existence, in which being kept and being lost are simultaneous. Only when the four clauses are fused is it named the contemplation of the true limit apart from marks.” 〔T35n1735 0705b24–b27〕
(5) Causes and conditions as root — the sutra says 「知一切法因緣為本」 tr. “he knows that all dharmas have causes and conditions as their root” 〔T10n0279 0132a23〕, which Chengguan explains as the general clause, explaining it out into seven clauses and citing the Zhonglun in attestation: 「未曾有一法，不從因緣生。」 tr. “Never has there been a single dharma that did not arise from causes and conditions.” 〔T35n1735 0705c10〕 He says further 「有為緣生、無為緣顯，因有有為則有無為」 tr. “the conditioned arises from conditions and the unconditioned is displayed by conditions; because there is the conditioned there is the unconditioned” 〔0705c11〕. The verses gather it up in the same way: 「一切世間從緣生，不離因緣見諸法。」 tr. “All the worlds arise from conditions, and he does not see dharmas apart from causes and conditions.” 〔T10n0279 0132c20〕
(6) The Huayan doctrinal eye: taking vigor as its substance · the ten dharmas of dedication — Li Tongxuan sets up a track of his own, determining that this dedication 「以精進波羅蜜為體，餘九為伴」 tr. “takes the perfection of vigor as its substance, with the other nine as its companions” 〔T36n1739 0860b19–b20〕; and further, in terms of station, he opens eleven kinds of reaching every place 〔0860c29–0861a08〕 and establishes ten dharmas of dedication:
「又迴向者，有十法：一以無作法迴向有作法、二以有作法迴向無作法、三以一法迴向多法、四以多法迴向一法、五於諸有法迴向無法、六於無法迴向有法、七以世間法迴向出世間法、八以出世間法迴向世間法、九以一切自性無迴向以為方便迴向法、十以一切有迴向法以為自性無迴向法」 tr. “Moreover, as for dedicating, there are ten dharmas: first, dedicating the dharma of doing by the dharma of non-doing; second, dedicating the dharma of non-doing by the dharma of doing; third, dedicating many dharmas by one dharma; fourth, dedicating one dharma by many dharmas; fifth, dedicating the dharma that is not by dharmas that are; sixth, dedicating the dharma that is by the dharma that is not; seventh, dedicating the world-transcending dharma by the worldly dharma; eighth, dedicating the worldly dharma by the world-transcending dharma; ninth, taking the dedication in which all things are without self-nature as the means of the dharma of dedication; tenth, taking the dharma of dedication in which all things are as the dedication in which the self-nature is not” 〔T36n1739 0861a08–a14〕
VI. Divergent Interpretations of the Commentators (the ancients · with their tenets marked)
Chengguan, Huayan jing shu, T35n1735 (following the eighty-fascicle text clause by clause · the principal commentary)
Restating the name and raising the question:
「今初，牒名徵起。至，是能至善根及其供具。一切處，即所至供境。謂以大願令此善根供具遍至一切時處，隨所應供供諸福田。」 tr. “Now the first, restating the name and raising the question. ‘Reach’ is that which can reach, namely the roots of goodness and their vessels of offering. ‘Every place’ is just the objects of offering that are reached. That is, by the great vow he causes these roots of goodness and vessels of offering to reach everywhere throughout all times and places, making offerings to all the fields of merit according to what should be offered to each.” 〔T35n1735 0704a12–a14〕 He cites the Benye jing, 「以大願力入一切佛國中，供養一切佛」 tr. “by the power of the great vow he enters into all the buddha-lands and makes offerings to all the buddhas,” accordingly 〔0704a15–a16〕
His explanation of the ten minds of dedication (the ten clauses on the use of the mind):
「文有十句：一不生妄念、二專注正境、三不由他悟、四於田殷重、五違順不動、六不住於法、七不依於境、八知我空、九心行安審、十正順涅槃。」 tr. “The text has ten clauses: first, giving rise to no false thought; second, concentrating upon the right object; third, not awakening by another's agency; fourth, being earnest and weighty toward the field; fifth, being unmoved by the unfavorable and the favorable; sixth, not abiding in dharmas; seventh, not depending upon objects; eighth, knowing the emptiness of self; ninth, the workings of the mind being settled and considered; tenth, rightly according with nirvāṇa.” 〔T35n1735 0704c12–c15〕
The number of the vessels of offering:
「三結成供行可知。」 tr. “Third, the conclusion accomplishing the practice of offering may be known.” 〔T35n1735 0705a10〕; 「香等離蓋等更無別體，故有二百」 tr. “apart from the canopies and the rest the fragrances and the rest have no separate substance, and so there are two hundred” 〔0705a02–a03〕; 「若總相說皆有楯等九事，成一千八百，并前本門總有二千」 tr. “if it be spoken of under the general mark, all have the nine items of balustrades and the rest, making one thousand eight hundred, which together with the root gates preceding makes two thousand in all” 〔0705a04–a05〕
And after this reckoning Chengguan adds a distinction of his own:
「然一一諸言定通香等，不全通於蓋等，以衣及光明何有門闥樓閣等耶？是則都數未必二千，但通相言一一諸境界也。」 tr. “Yet the words ‘each and every’ certainly run through the fragrances and the rest, but do not run wholly through the canopies and the rest — for what gate-houses and towers have garments and lamplight? Thus the total number is not necessarily two thousand; it is only that ‘each and every domain’ is spoken under the general mark.” 〔T35n1735 0705a07–a10〕
His explanation of the field of provisional response: 「言以至一切處智者，意明今此位菩薩亦能爾也，此即本下迹高。若佛為菩薩，則本高迹下。或俱高俱下，因果交徹，思之。」 tr. “As for the words ‘with the wisdom that reaches every place,’ the intent is to make clear that the bodhisattva of this present station is likewise able to do so, and this is the root being lower and the trace higher. If a buddha acts as a bodhisattva, then the root is higher and the trace lower. Or both may be high or both low, cause and effect interpenetrating each other; ponder it.” 〔T35n1735 0704b22–b25〕; and he cites the chapter “Manifestation of the Tathāgata,” 「若得聞此如來無量不思議無障礙智慧法門，聞已俱解隨順悟入，當知此人生如來家。」 tr. “If one is able to hear this Dharma-gate of the Tathāgata's measureless, inconceivable, and unobstructed wisdom, and having heard it understands it entirely and accords with it and awakens into it, know that this person is born into the family of the Tathāgata.” 〔0704c05–c07〕
His explanation of 「不信諸法而能深入」 tr. “he does not believe in dharmas and yet is able to enter deeply into them”: he cites the Da bore jing, 「若信一切法，則不信一切法。以不信一切法，名信一切法。」 tr. “If one believes in all dharmas, then one does not believe in all dharmas; and by not believing in all dharmas one is said to believe in all dharmas.” 〔T35n1735 0705b12–b14〕, and determines 「此約不信是真信，今約不信不礙信」 tr. “there it is in terms of not believing being the true believing; here it is in terms of not believing not obstructing believing” 〔0705b14–b15〕.
- Supplementary record of the verbatim Chengguan citations used in the exposition (per fascicle twenty-six of the Shu): 「能事已畢過云願滿，修因已圓未云具足。現成正化，故云國土道場。」 tr. “For the past, the work that could be done is already finished, and so it says the fulfilling of vows; the cultivation of the cause is complete, and so for the future it says completeness. The present is in the very midst of accomplishing its transformation, and so it says lands and places of awakening.” 〔T35n1735 0704b06〕 · 「因有三種：一以勝解則隨心轉變、二以大智了無障礙、三以善根迴向稱願而成。」 tr. “The cause is of three kinds: first, by excellent understanding things are transformed in accordance with the mind; second, by great wisdom one comprehends without obstruction; third, by the dedication of the roots of goodness it is accomplished in accord with the vow.” 〔0704b09〕 · 「第二約常住佛明遍至者，謂三世住壽盡未來際應亦常也，三身十身融無礙故。」 tr. “Second, making the reaching of every place clear in terms of the ever-abiding buddhas: that is, since through the three times they abide in their life-span to the exhaustion of the future, their responses too are constant, because the three bodies and the ten bodies interfuse without obstruction.” 〔0704c15〕 · 「盡空法界，明處無不遍。去來現劫，時無不窮。」 tr. ““Throughout the Dharma realm and the realm of space” makes clear that there is no place unpervaded; “the kalpas of past, future, and present,” that there is no time unexhausted.” 〔0704c21〕 · 「然前段供後有不亂等心，今此供後明清淨等願者，文有影略，義實相通。」 tr. “Yet after the offering in the earlier passage there are the minds beginning with being undistracted, whereas after the offering in this passage the vows beginning with purity are made clear: the text abbreviates each by the light of the other, and in sense the two run through into one another.” 〔0705a12〕 · 「以上來三段別明善根但說成供供佛，今欲顯此善根無所不成故復明此。」 tr. “Because the three passages above made the roots of goodness clear severally and spoke only of their accomplishing an offering and being offered to the buddhas, now, in order to show that this root of goodness accomplishes everything without exception, this is made clear once more.” 〔0705a17〕 · 「三有二句事理雙絕，約心即止觀兩亡。」 tr. “Third, two clauses in which phenomena and principle are both cut off, which in terms of the mind is the vanishing of both calming and contemplation.” 〔0705b15〕 · 「四有二句明事理無礙，約心即寂照雙流。」 tr. “Fourth, two clauses making clear the non-obstruction of phenomena and principle, which in terms of the mind is stillness and illumination flowing together.” 〔0705b21〕 · 「上四句初則會有歸空，有未曾損；次依空立有，有未始存；次空有兩亡，無隱無顯；後空有無礙，存沒同時。四句鎔融，方名離相實際觀也。」 tr. “Of the four clauses above, the first gathers existence home to emptiness, and yet existence has never been diminished; the next sets up existence in dependence upon emptiness, and yet existence has never been kept; the next forgets both emptiness and existence, with nothing hidden and nothing displayed; the last has emptiness and existence unobstructed, being kept and being lost simultaneous. Only when the four clauses are fused is it called the contemplation of the true limit apart from marks.” 〔0705b24〕 · 「謂因緣故有、因緣故空，因緣故不有、因緣故不空，因緣故流轉、因緣故還滅，乃至一切皆由因緣。」 tr. “That is, because of causes and conditions there is existence, and because of causes and conditions there is emptiness; because of causes and conditions there is no existence, and because of causes and conditions there is no emptiness; because of causes and conditions there is flowing on, and because of causes and conditions there is returning to cessation; and so on until everything is by causes and conditions.” 〔0705c07〕 · 「故《中論》云「未曾有一法，不從因緣生。」」 tr. “Therefore the Zhonglun says, ‘never has there been a single dharma that did not arise from causes and conditions.’” 〔0705c10〕 · 「文中二：先明自分二利益，初句上稱佛心，餘句自成二利。二「佛子」下勝進二利益，文兼體用，並顯可知。」 tr. “The text has two: first, the twofold benefit belonging to one's own portion, the opening clause matching the buddhas' mind above and the remaining clauses of themselves accomplishing the two benefits; second, from ‘Sons of the Buddha’ onward, the twofold benefit of advancing higher, the text taking in both substance and function, all of which is evident and can be understood.” 〔0706a02〕 · 「有十一偈分三：初七頌迴向眾生及菩提、次三偈半頌迴向實際、後半頌成益。前中二：初一偈頌前略明至一切處，但頌法說所修善根；後六頌前廣明，於中初半偈通頌前所至處、次一偈半頌前迴向眾生、後四頌前普攝迴向。」 tr. “There are eleven verses, divided in three: the first seven praise the dedication to sentient beings and to awakening; the next three and a half praise the dedication to the true limit; the last half praises the benefit accomplished. The first part has two: the first one verse praises the summary statement of reaching every place above, praising only the roots of goodness cultivated in the statement of the dharma; the latter six praise the broad explanation above, within which the first half verse praises in general the places reached, the next one and a half verses praise the dedication to sentient beings, and the last four praise the dedication of universally gathering in.” 〔0706a07〕.
Fazang, Tanxuan ji, T35n1733 (the commentary on the sixty-fascicle text)
The three divisions of the practice of the station as ‘indicating · glossing · concluding’:
「第四至一切處迴向中，亦長行、偈頌。前中亦二：初位行、後位果。前中亦三，謂標、釋、結。」 tr. “Within the fourth, the dedication that reaches every place, there are likewise prose and 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 likewise three, namely indicating, glossing, and concluding.” 〔T35n1733 0252a03–a04〕
His explanation of the ten minds (differing in its items from Chengguan's ten clauses):
「一情專注、二念不散、三非緣沮、四深崇敬、五喜樂行、六不留滯、七不染著、八無能行亦是離所為、九質直離害、十正順涅槃。」 tr. “First, the feelings concentrated; second, the thought undispersed; third, not thwarted by conditions; fourth, deeply revering; fifth, joyfully delighting in the practice; sixth, not lingering; seventh, not defiled by attachment; eighth, being without any doer, which is also the leaving behind of what is done for; ninth, upright and apart from harm; tenth, rightly according with nirvāṇa.” 〔T35n1733 0252b09–b11〕
The number of the vessels of offering (differing from Chengguan's):
「又此十內各有香蓋等二十門，故成二百；於中一一復各有阿僧祇欄楯等十門，故成二千門；各阿僧祇并前二重，總有二千二百一十門，皆云不可說，或云無分齊等。」 tr. “Moreover, within these ten there are in each case the twenty gates of canopies of fragrance and the rest, and so they make two hundred; and within these, each again has in each case the ten gates of asaṃkhyeya balustrades and the rest, and so they make two thousand gates; each being asaṃkhyeya, and together with the two preceding layers, there are two thousand two hundred and ten gates in all, of which it is said in every case that they are beyond speaking, or that they are without division and the like.” 〔T35n1733 0252b17–b21〕
The three gates of the dedication to the true limit:
「自下第二實際迴向，於中有三：初一明盡事而歸理、二不礙事而顯理、不礙理而成事、三理泯而事用。」 tr. “From here the second, the dedication to the true limit, within which there are three: the first one makes clear the exhausting of phenomena and the returning to principle; the second, displaying principle without obstructing phenomena, and accomplishing phenomena without obstructing principle; the third, principle vanishing while phenomena function.” 〔T35n1733 0252c13–c16〕 And he cites the treatise, 「離能取所取方是真空。」 tr. “Only apart from the grasper and the grasped is there true emptiness.” 〔0253a03〕
The outline of the verses:
「第二偈頌總持中四句成頌，有十一頌，分三：初七頌迴向眾生及菩提，於中二：初四偈行稱真理而善迴向、後三明諸業同佛而學迴向；二「未曾」下三頌迴向實際；三「如是」下一頌明迴向所成果。」 tr. “Second, within the verses as a general holding, four lines make a verse; there are eleven verses, divided into three. The first seven praise the dedication to sentient beings and to awakening, within which there are two: the first four verses, the practice according with the true principle and dedicating well; the last three, making clear that the deeds are the same as the buddhas' and dedicating by studying them. Second, from ‘never has he’ onward, three verses praise the dedication to the true limit. Third, from ‘such as this’ onward, one verse makes clear the fruit that the dedication accomplishes.” 〔T35n1733 0253b16–b20〕
- Supplementary record of the verbatim Fazang citation used in the exposition: 「此亦以理喻行，謂此善根既如無我遍一切處，是故攝取彼法以增己行。」 tr. “This too takes the principle as the simile for the practice: that is, since this root of goodness, like the absence of self, reaches every place, it therefore gathers in those dharmas so as to increase one's own practice.” 〔T35n1733 0252c03〕.
Li Tongxuan, Xin Huayan jing lun, T36n1739 (a differing track of symbolic betokening)
Substance and companions: 「第四至一切處迴向者，以精進波羅蜜為體，餘九為伴。」 tr. “As for the fourth, the dedication that reaches every place: it takes the perfection of vigor as its substance, with the other nine as its companions.” 〔T36n1739 0860b19–b20〕
Symbolic betokening: he betokens this station by the nun Lion's Rousing Stretch whom Sudhana saw — 「明此比丘尼能和斷鬪諍，此表第四迴向行精進業利物之相」 tr. “this makes clear that this nun is able to reconcile and cut off contention, and this betokens the aspect of the fourth dedication in which the practice of the deed of vigor benefits creatures” 〔T36n1739 0860b22–b23〕; 「號師子頻申者，明已得四無礙智，已得四種無畏故。師子者，明智無畏也。頻申者，卷舒自在也。」 tr. “That she is styled Lion's Rousing Stretch makes clear that she has already obtained the four unobstructed knowledges and has already obtained the four kinds of fearlessness. ‘Lion’ makes clear that wisdom is fearless. ‘Rousing Stretch’ is the sovereign freedom of furling and unfurling.” 〔0860b25–b27〕
The long outline in eight portions: 「第一長科此段經意，義分為八段。」 tr. “First, in the long outline of the sense of this passage of scripture, in meaning it is divided into eight portions.” 〔T36n1739 0860c06〕 — first, the portion making clear that the roots of goodness, like the true limit, pervade the three times in making offerings 〔0860c07–c09〕; second, the portion making clear the vast benefit of the buddhas' arising in the world 〔0860c10–c12〕; third, the portion of universally gathering in all roots of goodness 〔0860c13–c15〕; fourth, the portion of cultivating all roots of goodness by using the unobtainable as means 〔0860c16–c18〕; fifth, the portion generally concluding the merit of the offering above 〔0860c19–c20〕; sixth, the portion wholly concluding what is done by the dedication that reaches every place 〔0860c21–c23〕; seventh, the portion of obtaining bodily, verbal, and mental action pervading every place in the ten directions 〔0860c24–c26〕; eighth, the portion in which the bodhisattva Vajra Banner contemplates the assembly and speaks the verses 〔0860c27–c28〕.
Eleven kinds of reaching every place in terms of station: 「約位有十一：一法身至一切處、二智身至一切處、三大願至一切處、四供養諸佛至一切處、五見聞聽受諸法至一切處、六遍現色身至一切處、七開悟眾生至一切處、八不出毛孔至一切處、九遍滿十方等于法界而無去來至一切處、十入一眾生身心等一切眾生身心至一切處、十一入一佛身毛孔等一切佛身毛孔至一切處迴向。」 tr. “In terms of station there are eleven: first, the dharma-body reaching every place; second, the wisdom-body reaching every place; third, the great vow reaching every place; fourth, making offerings to the buddhas reaching every place; fifth, seeing, hearing, and receiving the dharmas reaching every place; sixth, manifesting the form-body everywhere, reaching every place; seventh, awakening sentient beings, reaching every place; eighth, without going out from a pore, reaching every place; ninth, filling the ten directions everywhere, equal to the Dharma realm and without going or coming, reaching every place; tenth, entering the body and mind of one sentient being, equal to the bodies and minds of all sentient beings, reaching every place; eleventh, entering a pore of one buddha's body, equal to the pores of all the buddhas' bodies — the dedication that reaches every place.” 〔T36n1739 0860c29–0861a08〕
Recorded without adjudication: as to the names of the three divisions of the practice of the station, Chengguan has 「牒、釋、結」 tr. “restating, glossing, concluding” 〔T35n1735 0704a11〕 while Fazang has 「標、釋、結」 tr. “indicating, glossing, concluding” 〔T35n1733 0252a04〕. As to the explanation of the ten minds of dedication, Chengguan sets up ten clauses on the use of the mind with 「不生妄念」 tr. “giving rise to no false thought” first, while Fazang sets up ten minds with 「情專注」 tr. “the feelings concentrated” first, and the order in which the two masters match the clauses differs. As to the total number of the vessels of offering, Chengguan reckons as far as two thousand and yet distinguishes for himself that 「未必二千」 tr. “it is not necessarily two thousand” 〔T35n1735 0705a09〕, while Fazang reckons in all 「二千二百一十門」 tr. “two thousand two hundred and ten gates” 〔T35n1733 0252b20〕. As to the listing out of 「至一切處」 tr. “reaching every place,” Chengguan raises ten matters in brief 〔T35n1735 0704a16〕 while Li Tongxuan opens eleven in terms of station 〔T36n1739 0860c29〕, and the items of the ten and the eleven also diverge. As to the substance of this dedication, Chengguan takes 「供佛善根及勝解心」 tr. “the roots of goodness of offering to the buddhas, together with the mind of excellent understanding” as its particular substance 〔T35n1735 0704a22–a23〕, while Li Tongxuan takes 「精進波羅蜜」 tr. “the perfection of vigor” as its substance 〔T36n1739 0860b19〕. As to the dividing of the prose, Chengguan divides it into the two outlines of the practice of the station and the fruit of the station, with the practice of the station in three divisions, while Li Tongxuan lays out a long outline in eight portions. All these divergent interpretations are settled sayings of the ancients; they are recorded, and no judgment of higher and lower is made.
- Supplementary record of the verbatim Li Tongxuan citation used in the exposition: 「以善財見比丘尼名師子頻申，住輸那國，此曰勇猛城。名迦陵迦林，此云鬪諍時也。明此比丘尼能和斷鬪諍，此表第四迴向行精進業利物之相。」 tr. “By Sudhana's seeing the nun named Lion's Rousing Stretch, who dwells in the country of Shuna, which is here called the City of Valor, named Jialingjialin, which is here rendered the Time of Contention: it makes clear that this nun is able to reconcile and cut off contention, and this betokens the aspect of the fourth dedication in which the practice of vigor benefits creatures.” 〔T36n1739 0860b20〕.
VII. Cross-Reading and Lineage
- The Pusa yingluo benye jing, T24n1485: in its enumeration of the ten dedication-minds it has 「四、至一切處迴向心」 tr. “fourth, the mind of the dedication that reaches every place” 〔T24n1485 1014a11〕 — the name is listed alike, but there is no explanation proper to the doctrine of this section.
- Zhiyan's Huayan jing neizhangmen deng za kongmu zhang, T45n1870: in its chapter on the ten dedications the enumeration has 「四至一切處迴向」 tr. “fourth, the dedication that reaches every place” 〔T45n1870 0555b09〕 — the name is listed alike, and it is not a development of the doctrinal sentences of this section.
- The cross-readings that Chengguan himself performs: in explaining the restating of the name he cites the Benye jing 〔T35n1735 0704a14–a16〕; in explaining the field of provisional response he cites the chapter “Manifestation of the Tathāgata” of the present sutra 〔T35n1735 0704c05–c07〕; in explaining 「不信諸法而能深入」 tr. “he does not believe in dharmas and yet is able to enter deeply into them” 〔T10n0279 0132a20〕 he cites the Da bore jing 〔T35n1735 0705b12–b14〕; in explaining causes and conditions as root he cites the Zhonglun 〔0705c10〕; and at the place of the general purport of the whole chapter twenty-five he records that 「《深密》、《瑜伽》梁《攝論》等大同此說」 tr. “the Shenmi, the Yuqie, the Liang translation of the Shelun, and the rest are largely the same as this account” 〔T35n1735 0694c22〕 (belonging to the general sense of the chapter's explanation, not to the explanation proper to this section).
- The cross-reading that Fazang himself performs: in explaining the emptiness of grasper and grasped he cites the treatise, 「離能取所取方是真空」 tr. “only apart from the grasper and the grasped is there true emptiness” 〔T35n1733 0253a03〕.
- Recorded as wanting, according to the facts: within the three works, the Huayan yisheng jiaoyi fenqi zhang, T45n1866, the Huayan jing zhigui, T45n1871, and the Huayan yisheng shixuan men, T45n1868, no passage is found that cites the scriptural sentences of this section (the group of clauses of 「普攝」 tr. “universally gathers in,” the ten clauses of capacity, and the ten clauses of 「得至一切處」 tr. “obtaining the reaching of every place”) and develops it. In what the treatises of the Huayan school carry forward, only the listing of the name is seen for this section, and no citing of its sentences.
VIII. Edition Location Register
- Śikṣānanda, T279 (the base text): the fourth, the dedication that reaches every place, from 〔T10n0279 0131a13〕 to 〔0132c22〕. The question raised 0131a13 · the summary statement of the great vow 0131a13–a25 · the buddhas universally present in the Dharma realm 0131a25–b08 · the wondrous offerings, with images and stūpas and shrines 0131b08–b12 · the ten minds of dedication 0131b12–b15 · calling to mind again the ever-abiding buddhas 0131b15–b21 · the twenty items beginning with canopies of fragrance 0131b21–b27 · the ten pairs of offering-vessels multiplied 0131b27–c12 · the nine items within each and every domain 0131c12–c16 · what is vowed for by the offering 0131c16–c23 · just as there is no self 0131c23 · the twenty clauses of universally gathering in 0131c23–0132a16 · using the unobtainable 0132a16–a29 · contemplating ultimate still extinction 0132a28–b04 · the concluding praise of matching the buddhas' mind 0132b04–b10 · the ten clauses of capacity 0132b10–b15 · the concluding name 0132b15 · the ten kinds of obtaining the reaching of every place 0132b16–b27 · the transition before the verses 0132b28–b29 · the verses, twenty-two lines 0132c01–c22.
- Buddhabhadra, T278 (the Jin-dynasty translation, the principal witness collated): the corresponding passage of “The Bodhisattva Vajra Banner's Ten Dedications, chapter twenty-one,” from 〔T09n0278 0495a28〕 to 〔0497a06〕. The question raised 0495a28 · the summary statement 0495b01 · and he gives rise to a thought again 0495b12 · offering to honored images, stūpas and shrines 0495b23–b26 · the ten minds 0495b26–b28 · the concluding praise, the clauses of “nature” 0496b23–b26 · the concluding name 0496b26 · the ten clauses of obtaining the reaching of every place 0496b28–0496c10 · the transition before the verses 0496c12–c13 · the verses 0496c14–0497a06.
- Chengguan, Shu, T35n1735: the explanation of this section 〔0704a10〕–〔0706a13〕. Restating the name and raising the question 0704a12 · the ten matters of reaching every place 0704a16–a22 · the distinguishing of the substance 0704a22–a24 · the three divisions of the broad explanation 0704a24–a25 · distinguishing from the eighth and the tenth 0704b01–b04 · the broad clarification of the buddhas of the ten directions, from 0704b11 · the field of provisional response 0704b21–0704c08 · the ten clauses on the use of the mind 0704c10–c15 · the ever-abiding buddhas reaching everywhere, from 0704c15 · the reckoning of the number of the offerings 0705a01–a10 · dedicating to sentient beings 0705a11–a16 · the general vow of universally gathering in 0705a16–a21 · the dedication to the true limit, from 0705a22 · the two senses of the unobtainable 0705a23–a28 · the four joints 0705b03–b27 · the aspect of what the contemplation accomplishes, from 0705b28 · causes and conditions as root 0705c05–c13 · the concluding praise of the benefit accomplished 0705c29–0706a04 · the outline of the fruit of the station 0706a04–a07 · the outline of the verses of praise 0706a07–a12 · ending before the fifth dedication 0706a13.
- Fazang, Tanxuan ji, T35n1733: the explanation of this section 〔0252a03〕–〔0253b20〕. The three divisions 0252a03–a04 · the ten places within the simile 0252a14–a16 · the three times within the joining 0252a16–a23 · the two divisions of the broad display, from 0252a23 · the ten clauses on the buddhas offered to 0252b02–b04 · the ten minds 0252b06–b11 · the number of the offerings 0252b15–b21 · what the offering is for 0252b22–0252c01 · the twenty clauses of gathering in virtue and the excellent function 0252c01–c13 · the three gates of the dedication to the true limit 0252c13–0253a21 · the concluding benefits 0253a21–b04 · the fruit of the station 0253b05–b15 · the outline of the verses 0253b16–b20.
- Li Tongxuan, Lun, T36n1739: the explanation of this section 〔0860b19〕–〔0861b03〕. Substance and companions 0860b19–b20 · symbolic betokening 0860b20–0860c05 · the long outline in eight portions 0860c06–c28 · eleven in terms of station 0860c29–0861a08 · the ten dharmas of dedication 0861a08–a16 · the conclusion of the explanation of the name 0861a16–a20 · the explanation of world-species and the rest 0861a20–0861a28 · the outline of the verses 0861b02–b03.
- The Yanyi chao, T36n1736: for this section there is no passage of direct amplification (see heading one); the two back-references from other passages = 〔0679a24〕 and 〔0396c28〕.
- Variant readings: within the range of T279 covered by this unit, 〔0131a13〕–〔0132c22〕, the Taishō base text carries 5 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0131b15〕競【大】｜竟【宮】 · 〔0131b25〕處【大】｜無此字【南藏】（明註曰南藏無處字） · 〔0132a27〕相【大】｜性【元】／性【南藏】（明註曰相南藏作性） · 〔0132b06〕熟【大】｜就【宋】【元】【明】【宮】 · 〔0132c17〕常【大】｜當【南藏】（明註曰常南藏作當）. The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer.