華嚴經 品二十五 十迴向品 · 第六隨順堅固一切善根迴向（一）牒釋·所依身·標列·外財施Avataṃsaka Sūtra · The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part One: The Restatement, the Body Relied Upon, the Listing, and the Giving of Outer Wealth
手上的東西交出去，才知道它原來指著什麼。
第六迴向，經文自己起的名是「隨順堅固一切善根迴向」。說者是金剛幢菩薩，自問自答，一氣二十九段，沒有一句偈頌。
它的體例是三段一循環：施了什麼，願一切眾生怎樣，最後一句『是為菩薩摩訶薩布施某某時善根迴向』。二十九段之中，唯獨施湯藥那一段沒有「是為」句——照大正實文誌錄。
要看住的是那條線。施食則願得智慧食，施衣則願得慚愧衣，施燈則願得無量光。所施之物不是善行的條目，是取譬的憑藉——交出去的那一件，當場被用來指認一件法。
一路從一口飯說起，說到王位，說到頂上的寶冠與髻中的明珠，最後說到牢獄裡的人與刑場上的囚——菩薩「自捨其身而代受之」。從最容易捨的到最難捨的，次第沒有跳過一級。
『十迴向位』『隨相』『離相』這些名，經文一個也沒說，是澄觀的科。
先看自己卡在第幾段。
Hand the thing over, and only then do you learn what it was pointing at.
The sixth dedication; the name the sutra itself gives it is “the dedication that accords with and makes firm all roots of goodness.” The speaker is the bodhisattva Vajra Banner, asking and answering himself, twenty-nine segments in one breath, without a single line of verse.
Its style is a three-part cycle: what was given, how may all beings fare, and a last sentence, ‘this is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving such-and-such.’ Among the twenty-nine segments, the one on medicinal decoctions alone has no “this is” sentence — recorded here in accordance with the actual text of the Taishō.
What must be kept in view is that thread. Giving food, he vows for the food of wisdom; giving clothing, for the clothing of shame and modesty; giving lamps, for measureless light. The thing given is not an item of good conduct; it is the ground of a simile — the one thing handed over is used on the spot to point out a dharma.
It runs from a single mouthful of rice up to the royal station, up to the jeweled crown on the head and the bright pearl in the topknot, and at last to the people in the prison and the condemned man at the execution ground — where the bodhisattva “gives up his own body and undergoes it in that one's place.” From the easiest thing to relinquish to the hardest, the order skips no rung.
‘The station of the ten dedications,’ ‘following marks,’ ‘apart from marks’ — the sutra says none of these names; they are Chengguan's outline.
First see which segment you are stuck at.
〔T10 0135〕 「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？ 「佛子！此菩薩摩訶薩或為帝王臨御大國，威德廣被，名震天下，凡諸怨敵靡不歸順，發號施令悉依正法，執持一蓋溥蔭萬方，周行率土所向無礙，以離垢繒而繫其頂，於法自在，見者咸伏，不刑不罰，感德從化；以四攝法攝諸眾生，為轉輪王，一切周給。菩薩摩訶薩安住如是自在功德，有大眷屬，不可沮壞，離眾過失，見者無厭，福德莊嚴，相好圓滿，形體肢分均調具足；獲那羅延堅固之身，大力成就，無能屈伏；得清淨業，離諸業障；具足修行一切布施，或施飲食及諸上味，或施車乘，或施衣服，或施華鬘、雜香、塗香、床座、房舍及所住處、上妙燈燭、病緣湯藥、寶器、寶車、調良象馬，悉皆嚴飾，歡喜布施。或有來乞王所處座，若蓋、若傘，幢幡寶物、諸莊嚴具，頂上寶冠、髻中明珠，乃至王位，皆無所吝。若見眾生在牢獄中，捨諸財寶、妻子、眷屬，乃至以身救彼令脫。若見獄囚將欲被戮，即捨其身以代彼命。或見來乞連膚頂髮，歡喜施與亦無所吝。眼、耳、鼻、舌，及以牙齒、頭頂、手足、血肉、骨髓、心腎、肝肺、大腸、小腸、厚皮、薄皮、手足諸指、連肉爪甲，以歡喜心盡皆施與。或為求請未曾有法，投身而下深大火坑；或為護持如來正法，以身忍受一切苦毒；或為求法乃至一字，悉能遍捨四海之內一切所有。恒以正法化導群生，令修善行、捨離諸惡。若見眾生損敗他形，慈心救之，令捨罪業。若見如來成最正覺，稱揚讚歎，普使聞知。或施於地，造立僧坊、房舍、殿堂，以為住處；及施僮僕，供承作役。或以自身施來乞者，或施於佛。為求法故，歡喜踊躍；為眾生故，承事供養。或捨王位、城邑、聚落、宮殿、園林、妻子、眷屬，隨所乞求，悉滿其願。或捨一切資生之物，普設無遮大施之會；其中眾生種種福田，或從遠來，或從近來，或賢或愚，或好或醜，若男若女、人與非人，心行不同，所求各異，等皆施與，悉令滿足。佛子！菩薩摩訶薩如是施時，發善攝心，悉以迴向。所謂：善攝色，隨順堅固一切善根；善攝受、想、行、識，隨順堅固一切善根；善攝王位，隨順堅固一切善根；善攝眷屬，隨順堅固一切善根；善攝資具，隨順堅固一切善根；善攝惠施，隨順堅固一切善根。 〔T10 0136〕 「佛子！菩薩摩訶薩隨所施物無量無邊，以彼善根如是迴向，所謂：『以上妙食施眾生時，其心清淨，於所施物無貪、無著、無所顧吝，具足行施；願一切眾生得智慧食，心無障礙，了知食性，無所貪著，但樂法喜出離之食；智慧充滿，以法堅住，攝取善根，法身、智身清淨遊行；哀愍眾生，為作福田，現受摶食。』是為菩薩摩訶薩布施食時善根迴向。 「佛子！菩薩摩訶薩若施飲時，以此善根如是迴向，所謂：『願一切眾生飲法味水，精勤修習，具菩薩道；斷世渴愛，常求佛智；離欲境界，得法喜樂；從清淨法而生其身，常以三昧調攝其心；入智慧海，興大法雲，霔大法雨。』是為菩薩摩訶薩布施飲時善根迴向。 「佛子！菩薩摩訶薩布施種種清淨上味。所謂：辛、酸、鹹、淡，及以甘、苦。種種諸味潤澤具足，能令四大安隱調和，肌體盈滿，氣力強壯，其心清淨常得歡喜；嚥咀之時，不欬不逆；諸根明利，內藏充實；毒不能侵，病不能傷；始終無患，永得安樂。以此善根如是迴向，所謂：『願一切眾生得最上味，甘露充滿；願一切眾生得法智味，了知一切諸味業用；願一切眾生得無量法味，了達法界，安住實際大法城中；願一切眾生作大法雲，周遍法界普雨法雨，教化調伏一切眾生；願一切眾生得勝智味，無上法喜充滿身心；願一切眾生得無貪著一切上味，不染世間一切諸味，常勤修習一切佛法；願一切眾生得一法味，了諸佛法悉無差別；願一切眾生得最勝味，乘一切智終無退轉；願一切眾生得入諸佛無異法味，悉能分別一切諸根；願一切眾生法味增益，常得滿足無礙佛法。』是為菩薩摩訶薩布施味時善根迴向；為令一切眾生勤修福德，皆悉具足無礙智身故。 「佛子！菩薩摩訶薩施車乘時，以諸善根如是迴向，所謂：『願一切眾生皆得具足一切智乘，乘於大乘、不可壞乘、最勝乘、最上乘、速疾乘、大力乘、福德具足乘、出世間乘、出生無量諸菩薩乘。』是為菩薩摩訶薩施車乘時善根迴向。 「佛子！菩薩摩訶薩布施衣時，以諸善根如是迴向，所謂：『願一切眾生得慚愧衣以覆其身，捨離邪道露形惡法，顏色潤澤，皮膚細軟，成就諸佛第一之樂，得最清淨一切種智。』是為菩薩摩訶薩布施衣時善根迴向。 「佛子！菩薩摩訶薩常以種種名華布施，所謂：微妙香華、種種色華、無量奇妙華、善見華、可喜樂華、一切時華、天華、人華、世所珍愛華、甚芬馥悅意華。以如是等無量妙華，供養一切現在諸佛，及佛滅後所有塔廟，或以供養說法之人，或以供養比丘僧寶、一切菩薩、諸善知識、聲聞、獨覺、父母、宗親，下至自身及餘一切貧窮、孤露。布施之時，以諸善根如是迴向，所謂：『願一切眾生皆得諸佛三昧之華，悉能開敷一切諸法；願一切眾生皆得如佛，見者歡喜，心無厭足；願一切眾生所見順愜，心無動亂；願一切眾生具行廣大清淨之業；願一切眾生常念善友，心無變異；願一切眾生如阿伽陀藥，能除一切煩惱眾毒；願一切眾生成滿大願，皆悉得為無上智王；願一切眾生智慧日光破愚癡暗；願一切眾生菩提淨月增長滿足；願一切眾生入大寶洲見善知識，具足成就一切善根。』是為菩薩摩訶薩布施華時善根迴向，為令眾生皆得清淨無礙智故。 「佛子！菩薩摩訶薩布施鬘時，以諸善根如是迴向，所謂：『願一切眾生人所樂見，見者欽歎，見者親善，見者愛樂，見者渴仰，見者除憂，見者生喜，見者離惡，見者常得親近於佛，見者清淨獲一切智。』是為菩薩摩訶薩布施鬘時善根迴向。 「佛子！菩薩摩訶薩布施香時，以諸善根如是迴向：『願一切眾生具足戒香，得不缺戒、不雜戒、不污戒、無悔戒、離纏戒、無熱戒、無犯戒、無邊戒、出世戒、菩薩波羅蜜戒；願一切眾生以是戒故，皆得成就諸佛戒身。』是為菩薩摩訶薩布施香時善根迴向，為令眾生悉得圓滿無礙戒蘊故。 「佛子！菩薩摩訶薩施塗香時，以諸善根如是迴向，所謂：『願一切眾生施香普熏，悉能惠捨一切所有；願一切眾生戒香普熏，得於如來究竟淨戒；願一切眾生忍香普熏，離於一切險害之心；願一切眾生精進香普熏，常服大乘精進甲冑；願一切眾生定香普熏，安住諸佛現前三昧；願一切眾生慧香普熏，一念得成無上智王；願一切眾生法香普熏，於無上法得無所畏；願一切眾生德香普熏，成就一切大功德智；願一切眾生菩提香普熏，得佛十力到於彼岸；願一切眾生清淨白法妙香普熏，永滅一切不善之法。』是為菩薩摩訶薩施塗香時善根迴向。 〔T10 0137〕 「佛子！菩薩摩訶薩施床座時，以諸善根如是迴向，所謂：『願一切眾生得諸天床座，證大智慧；願一切眾生得賢聖床座，捨凡夫意，住菩提心；願一切眾生得安樂床座，永離一切生死苦惱；願一切眾生得究竟床座，得見諸佛自在神通；願一切眾生得平等床座，恒普熏修一切善法；願一切眾生得最勝床座，具清淨業，世無與等；願一切眾生得安隱床座，證真實法，具足究竟；願一切眾生得清淨床座，修習如來淨智境界；願一切眾生得安住床座，得善知識常隨覆護；願一切眾生得師子床座，常如如來右脇而臥。』是為菩薩摩訶薩施床座時善根迴向，為令眾生修習正念、善護諸根故。 「佛子！菩薩摩訶薩施房舍時，以諸善根如是迴向，所謂：『願一切眾生皆得安住清淨佛剎，精勤修習一切功德；安住甚深三昧境界，捨離一切住處執著；了諸住處皆無所有，離諸世間住一切智；攝取一切諸佛所住，住究竟道安樂住處；恒住第一清淨善根，終不捨離佛無上住。』是為菩薩摩訶薩施房舍時善根迴向；為欲利益一切眾生，隨其所應，思惟救護故。 「佛子！菩薩摩訶薩施住處時，以諸善根如是迴向，所謂：『願一切眾生常獲善利，其心安樂；願一切眾生依如來住，依大智住，依善知識住，依尊勝住，依善行住，依大慈住，依大悲住，依六波羅蜜住，依大菩提心住，依一切菩薩道住。』是為菩薩摩訶薩施住處時善根迴向，為令一切福德清淨故，究竟清淨故，智清淨故，道清淨故，法清淨故，戒清淨故，志樂清淨故，信解清淨故，願清淨故，一切神通功德清淨故。 「佛子！菩薩摩訶薩施諸燈明，所謂：酥燈、油燈、寶燈、摩尼燈、漆燈、火燈、沈水燈、栴檀燈、一切香燈、無量色光燈。施如是等無量燈時，為欲利益一切眾生，為欲攝受一切眾生，以此善根如是迴向，所謂：『願一切眾生得無量光，普照一切諸佛正法；願一切眾生得清淨光，照見世間極微細色；願一切眾生得離翳光，了眾生界空無所有；願一切眾生得無邊光，身出妙光普照一切；願一切眾生得普照光，於諸佛法心無退轉；願一切眾生得佛淨光，一切剎中悉皆顯現；願一切眾生得無礙光，一光遍照一切法界；願一切眾生得無斷光，照諸佛剎光明不斷；願一切眾生得智幢光，普照世間；願一切眾生得無量色光，照一切剎示現神力。』菩薩如是施燈明時，為欲利益一切眾生，安樂一切眾生故，以此善根隨逐眾生，以此善根攝受眾生，以此善根分布眾生，以此善根慈愍眾生，以此善根覆育眾生，以此善根救護眾生，以此善根充滿眾生，以此善根緣念眾生，以此善根等益眾生，以此善根觀察眾生。是為菩薩摩訶薩施燈明時善根迴向，如是迴向無有障礙，普令眾生住善根中。 「佛子！菩薩摩訶薩施湯藥時，以諸善根如是迴向，所謂：『願一切眾生於諸蓋纏，究竟得出；願一切眾生永離病身，得如來身；願一切眾生作大良藥，滅除一切不善之病；願一切眾生成阿伽陀藥，安住菩薩不退轉地；願一切眾生成如來藥，能拔一切煩惱毒箭；願一切眾生親近賢聖，滅諸煩惱，修清淨行；願一切眾生作大藥王，永除眾病，不令重發；願一切眾生作不壞藥樹，悉能救療一切眾生；願一切眾生得一切智光，出眾病箭；願一切眾生善解世間方藥之法，所有疾病為其救療。』菩薩摩訶薩施湯藥時，為令一切眾生永離眾病故，究竟安隱故，究竟清淨故，如佛無病故，拔除一切病箭故，得無盡堅固身故，得金剛圍山所不壞身故，得堅固滿足力故，得圓滿不可奪佛樂故，得一切佛自在堅固身故，以諸善根如是迴向。 「佛子！菩薩摩訶薩悉能惠施一切器物。所謂：黃金器盛滿雜寶，白銀器盛眾妙寶，瑠璃器盛種種寶，玻瓈器盛滿無量寶莊嚴具，硨磲器盛赤真珠，碼碯器盛滿珊瑚摩尼珠寶，白玉器盛眾美食，栴檀器盛天衣服，金剛器盛眾妙香。無量無數種種寶器，盛無量無數種種眾寶，或施諸佛，信佛福田不思議故；或施菩薩，知善知識難值遇故；或施聖僧，為令佛法久住世故；或施聲聞及辟支佛，於諸聖人生淨信故；或施父母，為尊重故；或施師長，為恒誘誨，令依聖教修功德故；或施下劣、貧窮、孤露，大慈、大悲愛眼等視諸眾生故；專意滿足去、來、今世一切菩薩檀波羅蜜故；以一切物普施一切，終不厭捨諸眾生故。如是施時，於其施物及以受者，皆無所著。菩薩摩訶薩以如是等種種寶器盛無量寶而布施時，以諸善根如是迴向，所謂：『願一切眾生成等虛空無邊藏器，念力廣大，悉能受持世、出世間一切經書，無有忘失；願一切眾生成清淨器，能悟諸佛甚深正法；願一切眾生成無上寶器，悉能受持三世佛法；願一切眾生成就如來廣大法器，以不壞信攝受三世佛菩提法；願一切眾生成就最勝寶莊嚴器，住大威德菩提之心；願一切眾生成就功德所依處器，於諸如來無量智慧生淨信解；願一切眾生成就趣入一切智器，究竟如來無礙解脫；願一切眾生得盡未來劫菩薩行器，能令眾生普皆安住一切智力；願一切眾生成就三世諸佛種性勝功德器，一切諸佛妙音所說悉能受持；願一切眾生成就容納盡法界、虛空界、一切世界一切如來眾會道場器，為大丈夫讚說之首，勸請諸佛轉正法輪。』是為菩薩摩訶薩布施器時善根迴向，為欲普令一切眾生皆得圓滿普賢菩薩行願器故。
〔卷26〕 〔T10 0139〕 「佛子！菩薩摩訶薩以種種車，眾寶嚴飾，奉施諸佛及諸菩薩、師長、善友、聲聞、緣覺，如是無量種種福田，乃至貧窮、孤露之者。此諸人眾，或從遠來，或從近來，或承菩薩名聞故來，或是菩薩因緣故來，或聞菩薩往昔所發施願故來，或是菩薩心願請來。菩薩是時，或施寶車，或施金車，悉妙莊嚴，鈴網覆上，寶帶垂下；或施上妙瑠璃之車，無量珍奇以為嚴飾；或復施與白銀之車，覆以金網，駕以駿馬；或復施與無量雜寶所莊嚴車，覆以寶網，駕以香象；或復施與栴檀之車，妙寶為輪，雜寶為蓋，寶師子座敷置嚴好，百千采女列坐其上，十萬丈夫牽御而行；或復施與玻瓈寶車，眾雜妙寶以為嚴飾，端正女人充滿其中，寶帳覆上，幢幡侍側；或復施與碼碯藏車，飾以眾寶，熏諸雜香，種種妙華散布莊嚴，百千采女持寶瓔珞，駕馭均調，涉險能安；或復施與堅固香車，眾寶為輪，莊嚴巨麗，寶帳覆上，寶網垂下，種種寶衣敷布其中，清淨好香流芬外徹，其香美妙稱悅人心，無量諸天翼從而行，載以眾寶隨時給施；或復施與光明寶車，種種諸寶妙色映徹，眾妙寶網羅覆其上，雜寶瓔珞周匝垂下，散以末香內外芬潔，所愛男女悉載其上。 「佛子！菩薩摩訶薩以如是等眾妙寶車奉施佛時，以此善根如是迴向，所謂：『願一切眾生悉解供養最上福田，深信施佛，得無量報；願一切眾生一心向佛，常遇無量清淨福田；願一切眾生於諸如來無所吝惜，具足成就大捨之心；願一切眾生於諸佛所修行施行，離二乘願，逮得如來無礙解脫一切智智；願一切眾生於諸佛所行無盡施，入佛無量功德智慧；願一切眾生入佛勝智，得成清淨無上智王；願一切眾生得佛遍至無礙神通，隨所欲往，靡不自在；願一切眾生深入大乘，獲無量智，安住不動；願一切眾生皆能出生一切智法，為諸天人最上福田；願一切眾生於諸佛所無嫌恨心，勤種善根，樂求佛智；願一切眾生任運能往一切佛剎，一剎那中普周法界而無懈倦；願一切眾生逮得菩薩自在神通，分身遍滿等虛空界一切佛所親近供養；願一切眾生得無比身，遍往十方而無厭倦；願一切眾生得廣大身，飛行迅疾，隨意所往，終無懈退；願一切眾生得佛究竟自在威力，一剎那中盡虛空界，悉現諸佛神通變化；願一切眾生修安樂行，隨順一切諸菩薩道；願一切眾生得速疾行，究竟十力智慧神通；願一切眾生普入法界十方國土，悉盡邊際等無差別；願一切眾生行普賢行無有退轉，到於彼岸成一切智；願一切眾生昇於無比智慧之乘，隨順法性見如實理。』是為菩薩摩訶薩以眾寶車奉施現在一切諸佛及佛滅後所有塔廟善根迴向，為令眾生得於如來究竟出離無礙乘故。 「佛子！菩薩摩訶薩以眾寶車施菩薩等善知識時，以諸善根如是迴向，所謂：『願一切眾生心常憶持善知識教，專勤守護，令不忘失；願一切眾生與善知識同一義利，普攝一切與共善根；願一切眾生近善知識，尊重供養，悉捨所有，順可其心；願一切眾生得善志欲，隨逐善友，未甞捨離；願一切眾生常得值遇諸善知識，專意承奉，不違其教；願一切眾生樂善知識，常不捨離，無間無雜，亦無誤失；願一切眾生能以其身施善知識，隨其教命靡有違逆；願一切眾生為善知識之所攝受，修習大慈，遠離諸惡；願一切眾生隨善知識聽聞諸佛所說正法；願一切眾生與善知識同一善根清淨業果，與諸菩薩同一行願究竟十力；願一切眾生悉能受持善知識法，逮得一切三昧境界智慧神通；願一切眾生悉能受持一切正法，修習諸行到於彼岸；願一切眾生乘於大乘無所障礙，究竟成就一切智道；願一切眾生悉得上於一切智乘，至安隱處無有退轉；願一切眾生知如實行，隨其所聞一切佛法，皆得究竟，永無忘失；願一切眾生普為諸佛之所攝受，得無礙智，究竟諸法；願一切眾生得無退失自在神通，所欲往詣，一念皆到；願一切眾生往來自在，廣行化導，令住大乘；願一切眾生所行不空，載以智乘到究竟位；願一切眾生得無礙乘，以無礙智至一切處。』是為菩薩摩訶薩施善知識種種車時善根迴向，為令眾生功德具足與佛菩薩等無異故。 「佛子！菩薩摩訶薩以眾寶車布施僧時，起學一切施心、智善了心、淨功德心、隨順捨心、僧寶難遇心、深信僧寶心、攝持正教心，住勝志樂，得未曾有，為大施會，出生無量廣大功德，深信佛教不可沮壞；以諸善根如是迴向，所謂：『願一切眾生普入佛法，憶持不忘；願一切眾生離凡愚法，入賢聖處；願一切眾生速入聖位，能以佛法次第開誘；願一切眾生舉世宗重，言必信用；願一切眾生善入一切諸法平等，了知法界自性無二；願一切眾生從於如來智境而生，諸調順人所共圍遶；願一切眾生住離染法，滅除一切煩惱塵垢；願一切眾生皆得成就無上僧寶，離凡夫地，入賢聖眾；願一切眾生勤修善法，得無礙智，具聖功德；願一切眾生得智慧心，不著三世，於諸眾中自在如王；願一切眾生乘智慧乘，轉正法輪；願一切眾生具足神通，一念能往不可說不可說世界；願一切眾生乘虛空身，於諸世間智慧無礙；願一切眾生普入一切虛空法界諸佛眾會，成就第一波羅蜜行；願一切眾生得輕舉身殊勝智慧，悉能遍入一切佛剎；願一切眾生獲無邊際善巧神足，於一切剎普現其身；願一切眾生得於一切無所依身，以神通力如影普現；願一切眾生得不思議自在神力，隨應可化，即現其前，教化調伏；願一切眾生得入法界無礙方便，一念遍遊十方國土。』是為菩薩摩訶薩施僧寶車善根迴向；為令眾生普乘清淨無上智乘，於一切世間轉無礙法智慧輪故。 〔T10 0140〕 「佛子！菩薩摩訶薩以眾寶車布施聲聞、獨覺之時，起如是心，所謂：福田心、尊敬心、功德海心、能出生功德智慧心、從如來功德勢力所生心、百千億那由他劫修習心、能於不可說劫修菩薩行心、解脫一切魔繫縛心、摧滅一切魔軍眾心、慧光照了無上法心；以此施車所有善根如是迴向，所謂：『願一切眾生為世所信第一福田，具足無上檀波羅蜜；願一切眾生離無益語，常樂獨處，心無二念；願一切眾生成最第一清淨福田，攝諸眾生令修福業；願一切眾生成智慧淵，能與眾生無量無數善根果報；願一切眾生住無礙行，滿足清淨第一福田；願一切眾生住無諍法，了一切法皆無所作、無性為性；願一切眾生常得親近最上福田，具足修成無量福德；願一切眾生能現無量自在神通，以淨福田攝諸含識；願一切眾生具足無盡功德福田，能與眾生如來十力第一乘果；願一切眾生為能辦果真實福田，成一切智，無盡福聚；願一切眾生得滅罪法，悉能受持所未曾聞佛法句義；願一切眾生常勤聽受一切佛法，聞悉解悟，無空過者；願一切眾生聽聞佛法通達究竟，如其所聞，隨順演說；願一切眾生於如來教信解修行，捨離一切九十六種外道邪見；願一切眾生常見賢聖，增長一切最勝善根；願一切眾生心常信樂智行之士，與諸聖哲同止共歡；願一切眾生聽聞佛名悉不唐捐，隨其所聞，咸得目見；願一切眾生善分別知諸佛正教，悉能守護持佛法者；願一切眾生常樂聽聞一切佛法，受持讀誦，開示照了；願一切眾生信解佛教如實功德，悉捨所有，恭敬供養。』是為菩薩摩訶薩施聲聞、獨覺種種車時善根迴向；為令眾生皆得成就清淨第一智慧神通，精進修行無有懈怠，獲一切智、力、無畏故。 「佛子！菩薩摩訶薩以眾寶車施諸福田乃至貧窮、孤獨者時，隨其所求，一切悉捨，心生歡喜，無有厭倦，仍向彼人自悔責言：『我應往就供養供給，不應勞汝遠來疲頓。』言已拜跪，問訊起居，凡有所須，一切施與；或時施彼摩尼寶車，以閻浮提第一女寶充滿其上；或復施與金莊嚴車，人間女寶充滿其上；或復施與妙瑠璃車，內宮妓女充滿其上；或施種種奇妙寶車，童女充滿，如天采女；或施無數寶莊嚴車，寶女滿中，柔明辯慧；或施所乘妙栴檀車，或復施與玻瓈寶車，悉載寶女，充滿其上，顏容端正，色相無比，袨服莊嚴，見者欣悅；或復施與碼碯寶車，灌頂王子身載其上；或時施與堅固香車，所有男女悉載其中；或施一切寶莊嚴車，載以難捨親善眷屬。 「佛子！菩薩摩訶薩以如是等無量寶車，隨其所求，恭敬施與，皆令遂願，歡喜滿足；以此善根如是迴向，所謂：『願一切眾生乘不退轉無障礙輪廣大之乘，詣不可議菩提樹下；願一切眾生乘清淨因大法智乘，盡未來劫，修菩薩行永不退轉；願一切眾生乘一切法無所有乘，永離一切分別執著，而常修習一切智道；願一切眾生乘無諂誑正直之乘，往諸佛剎，自在無礙；願一切眾生隨順安住一切智乘，以諸佛法共相娛樂；願一切眾生皆乘菩薩清淨行乘，具足菩薩十出離道及三昧樂；願一切眾生乘四輪乘，所謂住好國土、依止善人、集勝福德、發大誓願，以此成滿一切菩薩清淨梵行；願一切眾生得普照十方法光明乘，修學一切如來智力；願一切眾生乘佛法乘，到一切法究竟彼岸；願一切眾生載眾福善難思法乘，普示十方安隱正道；願一切眾生乘大施乘，捨慳吝垢；願一切眾生乘淨戒乘，持等法界無邊淨戒；願一切眾生乘忍辱乘，常於眾生離瞋濁心；願一切眾生乘大精進不退轉乘，堅修勝行，趣菩提道；願一切眾生乘禪定乘，速至道場，證菩提智；願一切眾生乘於智慧巧方便乘，化身充滿一切法界、諸佛境界；願一切眾生乘法王乘，成就無畏，恒普惠施一切智法；願一切眾生乘無所著智慧之乘，悉能遍入一切十方，於真法性而無所動；願一切眾生乘於一切諸佛法乘，示現受生遍十方剎，而不失壞大乘之道；願一切眾生乘一切智最上寶乘，滿足普賢菩薩行願而無厭倦。』是為菩薩摩訶薩以眾寶車施諸福田乃至貧窮、孤露之人善根迴向；為令眾生具無量智，歡喜踊躍，究竟皆得一切智乘故。 〔T10 0141〕 「佛子！菩薩摩訶薩布施象寶，其性調順，七支具足，年齒盛壯，六牙清淨，口色紅赤猶如蓮華，形體鮮白譬如雪山，金幢為飾，寶網羅覆，種種妙寶莊嚴其鼻，見者欣玩無有厭足，超步萬里曾不疲倦；或復施與調良馬寶，諸相具足猶如天馬，妙寶月輪以為光飾，真金鈴網羅覆其上，行步平正，乘者安隱，隨意所往迅疾如風，遊歷四洲自在無礙。菩薩以此象寶、馬寶，或奉養父母及善知識，或給施貧乏、苦惱眾生，其心曠然，不生悔吝，但倍增欣慶，益加悲愍，修菩薩德，淨菩薩心；以此善根如是迴向，所謂：『願一切眾生住調順乘，增長一切菩薩功德；願一切眾生得善巧乘，能隨出生一切佛法；願一切眾生得信解乘，普照如來無礙智力；願一切眾生得發趣乘，能普發興一切大願；願一切眾生具足平等波羅蜜乘，成滿一切平等善根；願一切眾生成就寶乘，生諸佛法無上智寶；願一切眾生成就菩薩行莊嚴乘，開敷菩薩諸三昧華；願一切眾生得無邊速疾乘，於無數劫淨菩薩心，精勤思惟，了達諸法；願一切眾生成就最勝調順大乘，以善方便具菩薩地；願一切眾生成最高廣堅固大乘，普能運載一切眾生，皆得至於一切智位。』是為菩薩摩訶薩施象、馬時善根迴向；為令眾生皆得乘於無礙智乘，圓滿究竟至佛乘故。 「佛子！菩薩摩訶薩布施座時，或施所處師子之座。其座高廣殊特妙好，瑠璃為足，金鏤所成，柔軟衣服以敷其上；建以寶幢，熏諸妙香，無量雜寶莊嚴之具以為莊校；金網覆上，寶鐸風搖，出妙音聲；奇珍萬計周匝填飾，一切臣民所共瞻仰。灌頂大王獨居其上，宣布法化，萬邦遵奉。其王復以妙寶嚴身。所謂：普光明寶、帝青寶、大帝青寶、勝藏摩尼寶，明淨如日，清涼猶月，周匝繁布譬如眾星，上妙莊嚴第一無比；海殊妙寶、海堅固幢寶，奇文異表，種種莊嚴，於大眾中最尊最勝。閻浮檀金離垢寶繒以冠其首，享灌頂位，王閻浮提，具足無量大威德力；以慈為主，伏諸怨敵，教令所行，靡不承順。時，轉輪王以如是等百千萬億無量無數寶莊嚴座，施於如來第一福田，及諸菩薩、真善知識、賢聖僧寶、說法之師、父母、宗親、聲聞、獨覺，及以發趣菩薩乘者，或如來塔，乃至一切貧窮、孤露；隨其所須，悉皆施與。以此善根如是迴向，所謂：『願一切眾生坐菩提座，悉能覺悟諸佛正法；願一切眾生處自在座，得法自在，諸金剛山所不能壞，能悉摧伏一切魔軍；願一切眾生得佛自在師子之座，一切眾生之所瞻仰；願一切眾生得不可說不可說種種殊妙寶莊嚴座，於法自在，化導眾生；願一切眾生得三種世間最殊勝座，廣大善根之所嚴飾；願一切眾生得周遍不可說不可說世界座，阿僧祇劫歎之無盡；願一切眾生得大深密福德之座，其身充滿一切法界；願一切眾生得不思議種種寶座，隨其本願所念眾生，廣開法施；願一切眾生得善妙座，現不可說諸佛神通；願一切眾生得一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼座、一切瑠璃等不思議種種寶座、無量不可說世界座、一切世間莊嚴清淨座、一切金剛座，示現如來威德自在，成最正覺。』是為菩薩摩訶薩施寶座時善根迴向；為令眾生獲離世間大菩提座，自然覺悟一切佛法故。 「佛子！菩薩摩訶薩施諸寶蓋。此蓋殊特，尊貴所用，種種大寶而為莊嚴，百千億那由他上妙蓋中最為第一；眾寶為竿，妙網覆上，寶繩金鈴周匝垂下，摩尼瓔珞次第懸布，微風吹動，妙音克諧；珠玉寶藏種種充滿，無量奇珍悉以嚴飾，栴檀、沈水妙香普熏，閻浮檀金光明清淨。如是無量百千億那由他阿僧祇眾妙寶物具足莊嚴，以清淨心奉施於佛，及佛滅後所有塔廟，或為法故施諸菩薩及善知識、名聞法師，或施父母，或施僧寶，或復奉施一切佛法，或施種種眾生福田，或施師僧及諸尊宿，或施初發菩提之心乃至一切貧窮、孤露；隨有求者，悉皆施與。以此善根如是迴向，所謂：『願一切眾生勤修善根以覆其身，常為諸佛之所庇廕；願一切眾生功德智慧以為其蓋，永離世間一切煩惱；願一切眾生覆以善法，除滅世間塵垢熱惱；願一切眾生得智慧藏，令眾樂見，心無厭足；願一切眾生以寂靜白法而自覆蔭，皆得究竟不壞佛法；願一切眾生善覆其身，究竟如來清淨法身；願一切眾生作周遍蓋，十力智慧遍覆世間；願一切眾生得妙智慧，出過三世無所染著；願一切眾生得應供蓋，成勝福田，受一切供；願一切眾生得最上蓋，獲無上智，自然覺悟。』是為菩薩摩訶薩布施蓋時善根迴向；為令一切眾生得自在蓋，能持一切諸善法故；為令一切眾生能以一蓋，普覆一切虛空法界一切剎土，示現諸佛自在神通無退轉故；為令一切眾生能以一蓋，莊嚴十方一切世界，供養佛故；為令一切眾生以妙幢幡及諸寶蓋，供養一切諸如來故；為令一切眾生得普莊嚴蓋，遍覆一切諸佛國土盡無餘故；為令一切眾生得廣大蓋，普蓋眾生，皆令於佛生信解故；為令一切眾生以不可說眾妙寶蓋，供養一佛，於不可說一一佛所皆如是故；為令一切眾生得佛菩提高廣之蓋，普覆一切諸如來故；為令一切眾生得一切摩尼寶莊嚴蓋、一切寶瓔珞莊嚴蓋、一切堅固香莊嚴蓋、種種寶清淨莊嚴蓋、無量寶清淨莊嚴蓋、廣大寶清淨莊嚴蓋，寶網彌覆，寶鈴垂下，隨風搖動，出微妙音，普覆法界、虛空界、一切世界諸佛身故；為令一切眾生得無障無礙智莊嚴蓋，普覆一切諸如來故；又欲令一切眾生得第一智慧故；又欲令一切眾生得佛功德莊嚴故；又欲令一切眾生於佛功德生清淨欲願心故；又欲令一切眾生得無量無邊自在心寶故；又欲令一切眾生滿足諸法自在智故；又欲令一切眾生以諸善根普覆一切故；又欲令一切眾生成就最勝智慧蓋故；又欲令一切眾生成就十力普遍蓋故；又欲令一切眾生能以一蓋彌覆法界諸佛剎故；又欲令一切眾生於法自在為法王故；又欲令一切眾生得大威德自在心故；又欲令一切眾生得廣大智恒無絕故；又欲令一切眾生得無量功德普覆一切皆究竟故；又欲令一切眾生以諸功德蓋其心故；又欲令一切眾生以平等心覆眾生故；又欲令一切眾生得大智慧平等蓋故；又欲令一切眾生具大迴向巧方便故；又欲令一切眾生獲勝欲樂清淨心故；又欲令一切眾生得善欲樂清淨意故；又欲令一切眾生得大迴向普覆一切諸眾生故。 〔T10 0142〕 「佛子！菩薩摩訶薩或施種種上妙幢幡。眾寶為竿，寶繒為幡，種種雜綵以為其幢；寶網垂覆，光色遍滿；寶鐸微搖，音節相和；奇特妙寶形如半月，閻浮檀金光逾皦日，悉置幢上；隨諸世界業果所現，種種妙物以為嚴飾。如是無數千萬億那由他諸妙幢幡，接影連輝遞相間發，光明嚴潔周遍大地，充滿十方虛空法界一切佛剎。菩薩摩訶薩淨心信解，以如是等無量幢幡，或施現在一切諸佛及佛滅後所有塔廟，或施法寶，或施僧寶，或施菩薩、諸善知識，或施聲聞及辟支佛，或施大眾，或施別人；諸來求者，普皆施與。以此善根如是迴向，所謂：『願一切眾生皆能建立一切善根福德幢幡，不可毀壞；願一切眾生建一切法自在幢幡，尊重愛樂，勤加守護；願一切眾生常以寶繒書寫正法，護持諸佛菩薩法藏；願一切眾生建高顯幢，然智慧燈普照世間；願一切眾生立堅固幢，悉能摧殄一切魔業；願一切眾生建智力幢，一切諸魔所不能壞；願一切眾生得大智慧那羅延幢，摧滅一切世間慢幢；願一切眾生得智慧日大光明幢，以智日光普照法界；願一切眾生具足無量寶莊嚴幢，充滿十方一切世界供養諸佛；願一切眾生得如來幢，摧滅一切九十六種外道邪見。』是為菩薩摩訶薩施幢幡時善根迴向，為令一切眾生得甚深高廣菩薩行幢及諸菩薩神通行幢清淨道故。 〔T10 0143〕 「佛子！菩薩摩訶薩開眾寶藏，以百千億那由他諸妙珍寶，給施無數一切眾生，隨意與之，心無吝惜；以諸善根如是迴向，所謂：『願一切眾生常見佛寶，捨離愚癡，修行正念；願一切眾生皆得具足法寶光明，護持一切諸佛法藏；願一切眾生能悉攝受一切僧寶，周給供養，恒無厭足；願一切眾生得一切智無上心寶，淨菩提心，無有退轉；願一切眾生得智慧寶，普入諸法，心無疑惑；願一切眾生具足菩薩諸功德寶，開示演說無量智慧；願一切眾生得於無量妙功德寶，修成正覺十力智慧；願一切眾生得妙三昧十六智寶，究竟成滿廣大智慧；願一切眾生成就第一福田之寶，悟入如來無上智慧；願一切眾生得成第一無上寶主，以無盡辯開演諸法。』是為菩薩摩訶薩施眾寶時善根迴向，為令一切眾生皆得成滿第一智寶、如來無礙淨眼寶故。 「佛子！菩薩摩訶薩或以種種妙莊嚴具而為布施。所謂：一切身莊嚴具，令身淨妙，靡不稱可。菩薩摩訶薩等觀一切世間眾生，猶如一子，欲令皆得身淨莊嚴，成就世間最上安樂、佛智慧樂，安住佛法，利益眾生。以如是等百千億那由他種種殊妙寶莊嚴具，勤行布施。行布施時，以諸善根如是迴向，所謂：『願一切眾生成就無上妙莊嚴具，以諸清淨功德智慧莊嚴人天；願一切眾生得清淨莊嚴相，以淨福德莊嚴其身；願一切眾生得上妙莊嚴相，以百福相莊嚴其身；願一切眾生得不雜亂莊嚴相，以一切相莊嚴其身；願一切眾生得善淨語言莊嚴相，具足種種無盡辯才；願一切眾生得一切功德聲莊嚴相，其音清淨，聞者喜悅；願一切眾生得可愛樂諸佛語言莊嚴相，令諸眾生聞法歡喜修清淨行；願一切眾生得心莊嚴相，入深禪定，普見諸佛；願一切眾生得總持莊嚴相，照明一切諸佛正法；願一切眾生得智慧莊嚴相，以佛智慧莊嚴其心。』是為菩薩摩訶薩惠施一切莊嚴具時善根迴向；為令眾生具足一切無量佛法，功德智慧圓滿莊嚴，永離一切憍慢放逸故。 「佛子！菩薩摩訶薩以受灌頂自在王位摩尼寶冠及髻中珠，普施眾生，心無吝惜，常勤修習，為大施主，修學施慧，增長捨根，智慧善巧，其心廣大，給施一切，以彼善根如是迴向，所謂：『願一切眾生得諸佛法之所灌頂，成一切智；願一切眾生具足頂髻，得第一智，到於彼岸；願一切眾生以妙智寶普攝眾生，皆令究竟功德之頂；願一切眾生皆得成就智慧寶頂，堪受世間之所禮敬；願一切眾生以智慧冠莊嚴其首，為一切法自在之王；願一切眾生智慧明珠繫其頂上，一切世間無能見者；願一切眾生皆悉堪受世間頂禮，成就慧頂，照明佛法；願一切眾生首冠十力莊嚴之冠，智慧寶海清淨具足；願一切眾生至大地頂，得一切智，究竟十力，破欲界頂諸魔眷屬；願諸眾生得成第一無上頂王，獲一切智光明之頂，無能映奪。』是為菩薩摩訶薩施寶冠時善根迴向，為令眾生得第一智最清淨處智慧摩尼妙寶冠故。 「佛子！菩薩摩訶薩見有眾生處在牢獄黑暗之處，杻械、枷鎖檢繫其身，起坐不安，眾苦競集，無有親識，無歸無救，裸露、飢羸，酸劇難忍。菩薩見已，捨其所有一切財寶、妻子、眷屬及以自身，於牢獄中救彼眾生，如大悲菩薩、妙眼王菩薩；既救度已，隨其所須，普皆給施，除其苦患，令得安隱；然後施以無上法寶，令捨放逸，安住善根，於佛教中，心無退轉。佛子！菩薩摩訶薩於牢獄中救眾生時，以諸善根如是迴向，所謂：『願一切眾生究竟解脫貪愛纏縛；願一切眾生斷生死流，昇智慧岸；願一切眾生除滅愚癡，生長智慧，解脫一切煩惱纏縛；願一切眾生滅三界縛，得一切智，究竟出離；願一切眾生永斷一切煩惱結縛，到無煩惱、無障礙地智慧彼岸；願一切眾生離諸動念、思惟、分別，入於平等不動智地；願一切眾生脫諸欲縛，永離世間一切貪欲，於三界中無所染著；願一切眾生得勝志樂，常蒙諸佛為說法門；願一切眾生得無著、無縛解脫，心廣大如法界，究竟如虛空；願一切眾生得菩薩神通，一切世界調伏眾生，令離世間，住於大乘。』是為菩薩摩訶薩救度牢獄苦眾生時善根迴向，為令眾生普入如來智慧地故。 「佛子！菩薩摩訶薩見有獄囚五處被縛，受諸苦毒；防衛驅逼，將之死地，欲斷其命，捨閻浮提一切樂具，親戚、朋友悉將永訣，置高碪上以刀屠割，或用木槍豎貫其體，衣纏油沃以火焚燒，如是等苦，種種逼迫。菩薩見已，自捨其身而代受之；如阿逸多菩薩、殊勝行王菩薩及餘無量諸大菩薩，為眾生故，自捨身命，受諸苦毒。菩薩爾時語主者言：『我願捨身以代彼命，如此等苦可以與我。如治彼人，隨意皆作；設過彼苦阿僧祇倍，我亦當受，令其解脫。我若見彼將被殺害，不捨身命救贖其苦，則不名為住菩薩心。何以故？我為救護一切眾生，發一切智菩提心故。』佛子！菩薩摩訶薩自捨身命救眾生時，以諸善根如是迴向，所謂：『願一切眾生得無斷盡究竟身命，永離一切災橫逼惱；願一切眾生依諸佛住，受一切智，具足十力，菩提記別；願一切眾生普救含識，令無怖畏，永出惡道；願一切眾生得一切命，入於不死智慧境界；願一切眾生永離怨敵，無諸厄難，常為諸佛、善友所攝；願一切眾生捨離一切刀劍兵仗、諸惡苦具，修行種種清淨善業；願一切眾生離諸怖畏，菩提樹下摧伏魔軍；願一切眾生離大眾怖，於無上法心淨無畏，能為最上大師子吼；願一切眾生得無障礙師子智慧，於諸世間修行正業；願一切眾生到無畏處，常念救護諸苦眾生。』是為菩薩摩訶薩自捨身命救彼臨刑諸獄囚時善根迴向；為令眾生離生死苦，得於如來上妙樂故。
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.
（金剛幢菩薩接續前面第五無盡功德藏迴向所答，向與會諸菩薩眾說。以下自徵自答，一氣說下，中間沒有插問，也沒有偈頌。呼格「佛子」是對在座菩薩眾的稱呼。）
牒名徵起：自己先把題目提出來
「佛子！什麼是菩薩摩訶薩的隨順堅固一切善根迴向呢？
所依身門：先說行這個施的，是一個什麼樣的身
「佛子！這位菩薩摩訶薩，或者身為帝王，統御大國，威德廣被四方，名聲震動天下，凡是一切怨敵沒有不歸順的；發號施令都依照正法，執持一頂寶蓋而普蔭萬方，周行於所統率的國土，所到之處沒有障礙；以離垢之繒繫在頭頂上，於法自在，見到的人都心悅誠服；不用刑、不用罰，人民感他的德而自然從化；以四攝法（布施、愛語、利行、同事）攝受眾生，作轉輪王，一切都周遍供給。
「菩薩摩訶薩安住在這樣的自在功德之中，有大眷屬，不可沮壞；遠離眾多過失，見到的人不會生厭；福德莊嚴，相好圓滿，形體與肢節都均調具足；獲得那羅延（大力士之名）那樣堅固的身，大力成就，沒有人能屈伏他；得到清淨之業，遠離種種業障；
標列所施：把要布施的事，先總列一遍
「具足修行一切布施——或者布施飲食以及種種上味，或者布施車乘，或者布施衣服，或者布施華鬘、雜香、塗香、床座、房舍以及所住之處、上妙的燈燭、治病所需的湯藥、寶器、寶車、調良的象馬，全都莊嚴妥當，歡喜布施。
「或者有人來乞求國王所坐之座，或蓋、或傘，幢幡寶物、諸般莊嚴之具，頭頂上的寶冠、髮髻中的明珠，乃至於王位，都毫無吝惜。
「若見到眾生繫在牢獄之中，就捨去種種財寶、妻子、眷屬，乃至以自身去救他，令他得脫。若見獄囚將要被殺，就捨自己的身命去代他的命。
「或者有人來乞求連著皮膚的頭頂之髮，也歡喜施與、毫無吝惜。眼、耳、鼻、舌，以及牙齒、頭頂、手足、血肉、骨髓、心腎、肝肺、大腸、小腸、厚皮、薄皮、手足諸指、連肉的爪甲，都以歡喜心全部施與。
「或者為了求請未曾聽聞之法，投身跳下深大的火坑；或者為了護持如來正法，以身忍受一切苦毒；或者為了求法，乃至只為一個字，也能夠遍捨四海之內一切所有。
「常常以正法化導群生，令他們修習善行、捨離諸惡。若見到眾生損壞他人的身形，就以慈心救他，令他捨棄罪業。若見到如來成就最正覺，就稱揚讚歎，普令一切人聽聞得知。
「或者布施土地，造立僧坊、房舍、殿堂，作為住處；以及布施僮僕，供人承事作役。或者以自身施與來乞的人，或者施於佛。為了求法的緣故，歡喜踊躍；為了眾生的緣故，承事供養。
「或者捨去王位、城邑、聚落、宮殿、園林、妻子、眷屬，隨人所乞求的，都滿足他的願。或者捨去一切資生之物，普遍設立無遮的大施之會（不揀任何人皆得受施的法會）；其中的眾生是種種不同的福田，或從遠方來，或從近處來，或賢或愚，或美或醜，或男或女、是人或非人，心行各不相同，所求各各有異，一律都施與，都令他滿足。
善攝心門：一切門的迴向，都由這一心貫下去
「佛子！菩薩摩訶薩這樣布施的時候，發起善攝之心，全部用來迴向。就是：善攝色，隨順堅固一切善根；善攝受、想、行、識，隨順堅固一切善根；善攝王位，隨順堅固一切善根；善攝眷屬，隨順堅固一切善根；善攝資具，隨順堅固一切善根；善攝惠施，隨順堅固一切善根。
施食門：食是世間之命，故一切施先從此起
「佛子！菩薩摩訶薩隨其所施之物無量無邊，以那些善根這樣迴向，就是：『以上妙的飲食布施眾生的時候，他的心清淨，對於所施之物無貪、無著、無所顧惜吝嗇，具足行施；願一切眾生得到智慧之食，心無障礙，了知食的體性，無所貪著，只樂於法喜出離之食；智慧充滿，以法堅固安住，攝取善根，法身與智身清淨遊行；哀愍眾生，為他們作福田，而現受摶食（一團一團而取的世間之食）。』這就是菩薩摩訶薩布施食時的善根迴向。
施飲門：飲之易得而能解渴，故願得法味之水
「佛子！菩薩摩訶薩若布施飲料的時候，以此善根這樣迴向，就是：『願一切眾生飲法味之水，精勤修習，具足菩薩之道；斷除世間的渴愛，常求佛的智慧；離開欲的境界，得到法喜之樂；從清淨之法而生其身，常以三昧調攝其心；入於智慧之海，興起大法雲，霔下大法雨。』這就是菩薩摩訶薩布施飲時的善根迴向。
施味門：味能養身，故願得法之味
「佛子！菩薩摩訶薩布施種種清淨的上味。就是：辛、酸、鹹、淡，以及甘、苦。種種諸味潤澤具足，能令四大安隱調和，肌體盈滿，氣力強壯，其心清淨常得歡喜；嚥咀的時候，不咳不逆；諸根明利，內臟充實；毒不能侵，病不能傷；始終無患，永得安樂。以此善根這樣迴向，就是：
『願一切眾生得最上之味，甘露充滿；願一切眾生得法智之味，了知一切諸味的業用；願一切眾生得無量法味，了達法界，安住於實際的大法城中；願一切眾生作大法雲，周遍法界普降法雨，教化調伏一切眾生；願一切眾生得殊勝智味，無上法喜充滿身心；願一切眾生得無貪著的一切上味，不染著世間一切諸味，常勤修習一切佛法；願一切眾生得一味之法味，了知諸佛之法全無差別；願一切眾生得最勝之味，乘於一切智終不退轉；願一切眾生得入諸佛無異的法味，都能分別一切根性；願一切眾生法味增益，常得滿足無礙的佛法。』
「這就是菩薩摩訶薩布施味時的善根迴向；為的是令一切眾生勤修福德，都具足無礙的智身。
施車乘門：車能代步致遠，故願得諸乘
「佛子！菩薩摩訶薩布施車乘的時候，以諸善根這樣迴向，就是：『願一切眾生都得具足一切智之乘，乘於大乘、不可壞乘、最勝乘、最上乘、速疾乘、大力乘、福德具足乘、出世間乘、出生無量諸菩薩乘。』這就是菩薩摩訶薩施車乘時的善根迴向。
施衣門：衣能覆體禦寒，故願得慚愧之衣
「佛子！菩薩摩訶薩布施衣服的時候，以諸善根這樣迴向，就是：『願一切眾生得慚愧之衣以覆其身，捨離邪道露形的惡法，顏色潤澤，皮膚細軟，成就諸佛第一之樂，得到最清淨的一切種智。』這就是菩薩摩訶薩布施衣時的善根迴向。
施華門：華能開敷悅目，故願得三昧之華
「佛子！菩薩摩訶薩常以種種名華布施，就是：微妙香華、種種色華、無量奇妙華、善見華、可喜樂華、一切時華、天華、人華、世所珍愛華、甚芬馥悅意華。以這樣等等無量妙華，供養一切現在諸佛，以及佛滅度後所有的塔廟，或者用來供養說法的人，或者用來供養比丘僧寶、一切菩薩、諸善知識、聲聞、獨覺、父母、宗親，下至自身以及其餘一切貧窮、孤露之人。布施的時候，以諸善根這樣迴向，就是：
『願一切眾生都得諸佛三昧之華，都能開敷一切諸法；願一切眾生都得如佛，見到的人歡喜，心無厭足；願一切眾生所見的都稱心順意，心無動亂；願一切眾生具足行廣大清淨之業；願一切眾生常念善友，心無變異；願一切眾生如阿伽陀藥（能除眾毒之藥），能除一切煩惱眾毒；願一切眾生成滿大願，都得作無上的智王；願一切眾生的智慧日光破除愚癡的黑暗；願一切眾生的菩提淨月增長圓滿；願一切眾生進入大寶洲而見善知識，具足成就一切善根。』
「這就是菩薩摩訶薩布施華時的善根迴向，為的是令眾生都得清淨無礙之智。
施鬘門：鬘為首飾而人所樂見，故願為眾生所樂見
「佛子！菩薩摩訶薩布施華鬘的時候，以諸善根這樣迴向，就是：『願一切眾生為人所樂見，見者欽歎，見者親善，見者愛樂，見者渴仰，見者除憂，見者生喜，見者離惡，見者常得親近於佛，見者清淨而獲一切智。』這就是菩薩摩訶薩布施鬘時的善根迴向。
施香門：香能除穢，故偏願得戒之香
「佛子！菩薩摩訶薩布施香的時候，以諸善根這樣迴向：『願一切眾生具足戒香，得不缺戒、不雜戒、不污戒、無悔戒、離纏戒、無熱戒、無犯戒、無邊戒、出世戒、菩薩波羅蜜戒；願一切眾生因為這戒的緣故，都得成就諸佛的戒身。』這就是菩薩摩訶薩布施香時的善根迴向，為的是令眾生都得圓滿無礙的戒蘊。
施塗香門：塗香熏發於身，故以十度皆稱為香
「佛子！菩薩摩訶薩布施塗香的時候，以諸善根這樣迴向，就是：
『願一切眾生施香普熏，都能惠捨一切所有；願一切眾生戒香普熏，得到如來究竟的淨戒；願一切眾生忍香普熏，遠離一切險害之心；願一切眾生精進香普熏，常穿著大乘精進的甲冑；願一切眾生定香普熏，安住於諸佛現前的三昧；願一切眾生慧香普熏，一念之中得成無上智王；願一切眾生法香普熏，對於無上之法得無所畏；願一切眾生德香普熏，成就一切大功德智；願一切眾生菩提香普熏，得佛的十力而到於彼岸；願一切眾生清淨白法的妙香普熏，永滅一切不善之法。』
「這就是菩薩摩訶薩施塗香時的善根迴向。
施床座門：床座所以安身，故願得種種法之座
「佛子！菩薩摩訶薩布施床座的時候，以諸善根這樣迴向，就是：
『願一切眾生得諸天的床座，證得大智慧；願一切眾生得賢聖的床座，捨去凡夫之意，安住於菩提心；願一切眾生得安樂的床座，永離一切生死苦惱；願一切眾生得究竟的床座，得見諸佛自在神通；願一切眾生得平等的床座，恒常普遍熏修一切善法；願一切眾生得最勝的床座，具足清淨之業，世間無與倫比；願一切眾生得安隱的床座，證得真實之法，具足究竟；願一切眾生得清淨的床座，修習如來的淨智境界；願一切眾生得安住的床座，得善知識常隨覆護；願一切眾生得師子的床座，常如如來右脇而臥。』
「這就是菩薩摩訶薩施床座時的善根迴向，為的是令眾生修習正念、善護諸根。
施房舍門：房舍所以安居，故願住於佛之所住
「佛子！菩薩摩訶薩布施房舍的時候，以諸善根這樣迴向，就是：『願一切眾生都得安住清淨佛剎，精勤修習一切功德；安住甚深的三昧境界，捨離一切對住處的執著；了知諸住處都無所有，離開諸世間而住於一切智；攝取一切諸佛所住之處，住於究竟之道的安樂住處；恒常住於第一清淨善根，終不捨離佛的無上之住。』這就是菩薩摩訶薩施房舍時的善根迴向；為的是想利益一切眾生，隨其所應而思惟救護。
施住處門：住處所以有依，故願依佛與善友而住
「佛子！菩薩摩訶薩布施住處的時候，以諸善根這樣迴向，就是：『願一切眾生常常獲得善利，其心安樂；願一切眾生依如來而住，依大智而住，依善知識而住，依尊勝而住，依善行而住，依大慈而住，依大悲而住，依六波羅蜜而住，依大菩提心而住，依一切菩薩道而住。』這就是菩薩摩訶薩施住處時的善根迴向，為的是令一切福德清淨、究竟清淨、智清淨、道清淨、法清淨、戒清淨、志樂清淨、信解清淨、願清淨、一切神通功德清淨。
施燈明門：燈能破暗，故願得種種之光
「佛子！菩薩摩訶薩布施諸般燈明，就是：酥燈、油燈、寶燈、摩尼燈、漆燈、火燈、沈水燈、栴檀燈、一切香燈、無量色光燈。布施這樣等等無量之燈的時候，為的是想利益一切眾生，為的是想攝受一切眾生，以此善根這樣迴向，就是：
『願一切眾生得無量之光，普照一切諸佛正法；願一切眾生得清淨之光，照見世間極微細之色；願一切眾生得離翳之光，了知眾生界空無所有；願一切眾生得無邊之光，身出妙光普照一切；願一切眾生得普照之光，於諸佛法心不退轉；願一切眾生得佛的淨光，一切剎土中都能顯現；願一切眾生得無礙之光，一光遍照一切法界；願一切眾生得無斷之光，照諸佛剎而光明不斷；願一切眾生得智幢之光，普照世間；願一切眾生得無量色光，照一切剎而示現神力。』
「菩薩這樣布施燈明的時候，為的是想利益一切眾生、安樂一切眾生，以此善根隨逐眾生，以此善根攝受眾生，以此善根分布眾生，以此善根慈愍眾生，以此善根覆育眾生，以此善根救護眾生，以此善根充滿眾生，以此善根緣念眾生，以此善根等益眾生，以此善根觀察眾生。這就是菩薩摩訶薩施燈明時的善根迴向，這樣的迴向沒有障礙，普令眾生安住在善根之中。
施湯藥門：藥能除病，故願眾生永離病身
「佛子！菩薩摩訶薩布施湯藥的時候，以諸善根這樣迴向，就是：
『願一切眾生對於諸般蓋纏（覆蔽纏縛之煩惱），究竟得出；願一切眾生永離有病之身，得如來之身；願一切眾生作大良藥，滅除一切不善之病；願一切眾生成為阿伽陀藥，安住於菩薩不退轉地；願一切眾生成為如來之藥，能拔一切煩惱的毒箭；願一切眾生親近賢聖，滅諸煩惱，修清淨行；願一切眾生作大藥王，永除眾病，不令再發；願一切眾生作不壞的藥樹，都能救療一切眾生；願一切眾生得一切智之光，拔出眾病之箭；願一切眾生善解世間方藥之法，所有疾病都為他救療。』
「菩薩摩訶薩布施湯藥的時候，為的是令一切眾生永離眾病、究竟安隱、究竟清淨、如佛之無病、拔除一切病箭、得無盡堅固之身、得金剛圍山所不能壞之身、得堅固滿足之力、得圓滿不可奪的佛樂、得一切佛自在堅固之身，以諸善根這樣迴向。
（此一段結在「以諸善根如是迴向」，沒有像其餘各段那樣以「是為菩薩摩訶薩……善根迴向」作結。全段二十九段之中，唯獨這一段如此。）
施器門：器能容受，故願成種種法器
「佛子！菩薩摩訶薩都能惠施一切器物。就是：黃金器盛滿雜寶，白銀器盛眾妙寶，瑠璃器盛種種寶，玻瓈器盛滿無量寶莊嚴具，硨磲器盛赤真珠，碼碯器盛滿珊瑚摩尼珠寶，白玉器盛眾美食，栴檀器盛天衣服，金剛器盛眾妙香。以無量無數種種寶器，盛無量無數種種眾寶——或者施於諸佛，因為信佛這一福田不可思議；或者施於菩薩，因為知道善知識難以值遇；或者施於聖僧，為的是令佛法久住於世；或者施於聲聞及辟支佛，因為對諸聖人生起淨信；或者施於父母，為的是尊重；或者施於師長，為的是他們恒常誘導教誨，令自己依聖教修功德；或者施於下劣、貧窮、孤露之人，因為以大慈、大悲的愛眼平等看待諸眾生；為的是專意滿足過去、未來、現在一切菩薩的檀波羅蜜；以一切物普施一切，終不厭捨諸眾生。這樣布施的時候，對於所施之物以及受施的人，都無所執著。
「菩薩摩訶薩以這樣等等種種寶器盛無量寶而布施的時候，以諸善根這樣迴向，就是：
『願一切眾生成為等同虛空的無邊藏器，念力廣大，都能受持世間、出世間一切經書，沒有忘失；願一切眾生成為清淨之器，能悟入諸佛甚深正法；願一切眾生成為無上寶器，都能受持三世的佛法；願一切眾生成就如來廣大法器，以不壞之信攝受三世佛的菩提之法；願一切眾生成就最勝寶莊嚴器，安住於大威德的菩提之心；願一切眾生成就功德所依處之器，對於諸如來的無量智慧生起淨信解；願一切眾生成就趣入一切智之器，究竟如來的無礙解脫；願一切眾生得盡未來劫的菩薩行器，能令眾生普皆安住於一切智力；願一切眾生成就三世諸佛種性的勝功德器，一切諸佛妙音所說都能受持；願一切眾生成就容納盡法界、虛空界、一切世界一切如來眾會道場之器，作大丈夫讚說之首，勸請諸佛轉正法輪。』
「這就是菩薩摩訶薩布施器時的善根迴向，為的是想普令一切眾生都得圓滿普賢菩薩行願之器。
施寶車奉佛門：以眾寶之車奉施諸佛，願得如來無礙之乘
（以下五段同以「眾寶車」為所施之物，而所施之田各異——佛、善知識、僧、聲聞獨覺、福田乃至貧窮孤露。先總說所施之車與所施之田。）
「佛子！菩薩摩訶薩以種種車，用眾寶莊嚴裝飾，奉施諸佛及諸菩薩、師長、善友、聲聞、緣覺，以及這樣無量的種種福田，乃至於貧窮、孤露之人。這些人眾，有的從遠方來，有的從近處來，有的因為聽到菩薩的名聲而來，有的是因為與菩薩有因緣而來，有的是聽聞菩薩往昔所發的布施之願而來，有的是菩薩心願請他們來。
「菩薩這個時候，或者布施寶車，或者布施金車，都妙加莊嚴，鈴網覆在上面，寶帶垂在下面；或者布施上妙的瑠璃之車，用無量珍奇來裝飾；或者布施白銀之車，覆以金網，駕著駿馬；或者布施用無量雜寶所莊嚴的車，覆以寶網，駕著香象；或者布施栴檀之車，以妙寶為輪，以雜寶為蓋，寶師子座敷置得嚴好，百千采女列坐其上，十萬丈夫牽引駕御而行；或者布施玻瓈寶車，用眾雜妙寶來裝飾，端正的女人充滿其中，寶帳覆在上面，幢幡侍立兩側；或者布施碼碯藏車，用眾寶裝飾，熏以諸雜香，種種妙華散布莊嚴，百千采女持著寶瓔珞，駕馭均調，經過險路也能安穩；或者布施堅固香車，以眾寶為輪，莊嚴巨麗，寶帳覆在上面，寶網垂在下面，種種寶衣敷布其中，清淨的好香流芬於外，那香美妙而稱悅人心，無量諸天翼從而行，載著眾寶隨時給施；或者布施光明寶車，種種諸寶妙色映徹，眾妙寶網羅覆其上，雜寶瓔珞周匝垂下，散以末香而內外芬潔，所愛的男女都載在上面。
「佛子！菩薩摩訶薩以這樣等等眾妙寶車奉施佛的時候，以此善根這樣迴向，就是：
『願一切眾生都了解供養最上的福田，深信施佛，得無量之報；願一切眾生一心向佛，常遇無量的清淨福田；願一切眾生對於諸如來無所吝惜，具足成就大捨之心；願一切眾生在諸佛之處修行施行，離開二乘之願，逮得如來無礙解脫的一切智智；願一切眾生在諸佛之處行無盡之施，入於佛的無量功德智慧；願一切眾生入佛的勝智，得成清淨的無上智王；願一切眾生得佛遍至無礙的神通，隨所欲往，無不自在；願一切眾生深入大乘，獲得無量智，安住不動；願一切眾生都能出生一切智法，作諸天人最上的福田；願一切眾生在諸佛之處無嫌恨之心，勤種善根，樂求佛智；願一切眾生任運就能往一切佛剎，一剎那中普周法界而沒有懈倦；願一切眾生逮得菩薩自在神通，分身遍滿等虛空界而在一切佛所親近供養；願一切眾生得無可比擬之身，遍往十方而不厭倦；願一切眾生得廣大之身，飛行迅疾，隨意所往，終不懈退；願一切眾生得佛究竟自在的威力，一剎那中盡虛空界，都示現諸佛的神通變化；願一切眾生修安樂之行，隨順一切諸菩薩道；願一切眾生得速疾之行，究竟十力智慧神通；願一切眾生普入法界十方國土，都窮盡邊際而平等無差別；願一切眾生行普賢之行沒有退轉，到於彼岸成一切智；願一切眾生昇於無可比擬的智慧之乘，隨順法性而見如實之理。』
「這就是菩薩摩訶薩以眾寶車奉施現在一切諸佛及佛滅度後所有塔廟的善根迴向，為的是令眾生得到如來究竟出離的無礙之乘。
施善知識車門：以車施善知識，願眾生常隨善友不離
「佛子！菩薩摩訶薩以眾寶車布施菩薩等善知識的時候，以諸善根這樣迴向，就是：
『願一切眾生心中常常憶持善知識的教誨，專勤守護，令它不忘失；願一切眾生與善知識同一義利，普遍攝受一切而與之共有善根；願一切眾生親近善知識，尊重供養，都捨去所有，順從稱可他的心；願一切眾生得到好的志欲，隨逐善友，不曾捨離；願一切眾生常得值遇諸善知識，專意承奉，不違背他的教誨；願一切眾生愛樂善知識，常不捨離，無間無雜，也沒有誤失；願一切眾生能以自身施與善知識，隨他的教命而沒有違逆；願一切眾生為善知識之所攝受，修習大慈，遠離諸惡；願一切眾生隨善知識聽聞諸佛所說的正法；願一切眾生與善知識同一善根的清淨業果，與諸菩薩同一行願而究竟十力；願一切眾生都能受持善知識之法，逮得一切三昧境界的智慧神通；願一切眾生都能受持一切正法，修習諸行而到於彼岸；願一切眾生乘於大乘而無所障礙，究竟成就一切智之道；願一切眾生都得上於一切智之乘，至安隱之處沒有退轉；願一切眾生知如實之行，隨他所聞的一切佛法，都得究竟，永無忘失；願一切眾生普為諸佛之所攝受，得無礙智，究竟諸法；願一切眾生得不退失的自在神通，所欲往詣之處，一念之間都能到達；願一切眾生往來自在，廣行化導，令眾生住於大乘；願一切眾生所行不空，載以智慧之乘而到究竟之位；願一切眾生得無礙之乘，以無礙智至一切處。』
「這就是菩薩摩訶薩施善知識種種車時的善根迴向，為的是令眾生功德具足而與佛菩薩相等無異。
施僧寶車門：以車施僧，願眾生入賢聖之眾
「佛子！菩薩摩訶薩以眾寶車布施僧眾的時候，起學一切施之心、智慧善了之心、淨功德之心、隨順捨之心、僧寶難遇之心、深信僧寶之心、攝持正教之心，安住於殊勝的志樂，得未曾有，作大施會，出生無量廣大功德，深信佛教不可沮壞；以諸善根這樣迴向，就是：
『願一切眾生普入佛法，憶持不忘；願一切眾生離開凡愚之法，入於賢聖之處；願一切眾生速入聖位，能以佛法次第開導誘進；願一切眾生為舉世所宗重，所言必被信用；願一切眾生善入一切諸法平等，了知法界自性無二；願一切眾生從如來的智境而生，為諸調順之人所共圍遶；願一切眾生住於離染之法，滅除一切煩惱塵垢；願一切眾生都得成就無上僧寶，離開凡夫之地，入於賢聖之眾；願一切眾生勤修善法，得無礙智，具足聖者的功德；願一切眾生得智慧之心，不著於三世，在諸眾之中自在如王；願一切眾生乘智慧之乘，轉正法輪；願一切眾生具足神通，一念之間能往不可說不可說的世界；願一切眾生乘虛空之身，於諸世間智慧無礙；願一切眾生普入一切虛空法界諸佛的眾會，成就第一波羅蜜行；願一切眾生得輕舉之身與殊勝智慧，都能遍入一切佛剎；願一切眾生獲得無邊際的善巧神足，於一切剎土普現其身；願一切眾生得於一切無所依之身，以神通力如影普現；願一切眾生得不可思議的自在神力，隨其所應教化的，即現在他面前，教化調伏；願一切眾生得入法界無礙的方便，一念之間遍遊十方國土。』
「這就是菩薩摩訶薩施僧寶車的善根迴向；為的是令眾生普乘清淨無上的智慧之乘，於一切世間轉無礙法的智慧之輪。
施聲聞獨覺車門：以車施二乘之田，願眾生成最上福田
「佛子！菩薩摩訶薩以眾寶車布施聲聞、獨覺的時候，起這樣的心，就是：福田心、尊敬心、功德海心、能出生功德智慧心、從如來功德勢力所生心、百千億那由他劫修習心、能在不可說劫中修菩薩行心、解脫一切魔繫縛心、摧滅一切魔軍眾心、慧光照了無上法心；以此施車所有的善根這樣迴向，就是：
『願一切眾生為世間所信的第一福田，具足無上的檀波羅蜜；願一切眾生遠離無益的言語，常樂於獨處，心無二念；願一切眾生成為最第一的清淨福田，攝受諸眾生令修福業；願一切眾生成為智慧的深淵，能給與眾生無量無數善根的果報；願一切眾生住於無礙之行，滿足清淨的第一福田；願一切眾生住於無諍之法，了知一切法都無所作、以無性為性；願一切眾生常得親近最上福田，具足修成無量福德；願一切眾生能現無量自在神通，以清淨的福田攝受諸含識；願一切眾生具足無盡功德的福田，能給與眾生如來十力的第一乘果；願一切眾生作能辦果的真實福田，成就一切智，得無盡的福聚；願一切眾生得滅罪之法，都能受持所未曾聞的佛法句義；願一切眾生常勤聽受一切佛法，聽聞都能解悟，沒有空過的；願一切眾生聽聞佛法通達究竟，如其所聞，隨順演說；願一切眾生於如來的教法信解修行，捨離一切九十六種外道邪見；願一切眾生常見賢聖，增長一切最勝善根；願一切眾生心中常信樂有智之士，與諸聖哲同止而共歡；願一切眾生聽聞佛的名號都不唐捐，隨他所聞，都能親眼得見；願一切眾生善能分別了知諸佛的正教，都能守護持佛法的人；願一切眾生常樂聽聞一切佛法，受持讀誦，開示照了；願一切眾生信解佛教如實的功德，都捨去所有，恭敬供養。』
「這就是菩薩摩訶薩施聲聞、獨覺種種車時的善根迴向；為的是令眾生都得成就清淨第一的智慧神通，精進修行沒有懈怠，獲得一切智、力、無畏。
施福田貧窮車門：施於最下之田而自責禮敬，願眾生皆乘一切智乘
「佛子！菩薩摩訶薩以眾寶車布施諸福田乃至貧窮、孤獨的人的時候，隨他所求，一切都捨，心生歡喜，沒有厭倦，還向那人自己悔責說：『我應該親自前往就他而供養供給，不應該勞煩你遠來疲頓。』說完就拜跪，問訊起居，凡有所須，一切都施與。
「或者有時布施他摩尼寶車，以閻浮提第一的女寶充滿其上；或者布施金莊嚴車，以人間的女寶充滿其上；或者布施妙瑠璃車，以內宮的妓女充滿其上；或者布施種種奇妙寶車，以童女充滿其上，如同天上的采女；或者布施無數寶莊嚴車，寶女滿在其中，柔和明慧而有辯才；或者布施自己所乘的妙栴檀車，或者布施玻瓈寶車，都載著寶女充滿其上，容顏端正，色相無比，盛服莊嚴，見到的人心生欣悅；或者布施碼碯寶車，灌頂王子之身載在其上；或者有時布施堅固香車，所有的男女都載在其中；或者布施一切寶莊嚴車，載著難捨的親善眷屬。
「佛子！菩薩摩訶薩以這樣等等無量寶車，隨他們所求，恭敬施與，都令他們遂願，歡喜滿足；以此善根這樣迴向，就是：
『願一切眾生乘不退轉無障礙輪的廣大之乘，前往不可思議的菩提樹下；願一切眾生乘清淨因的大法智乘，盡未來劫修菩薩行永不退轉；願一切眾生乘一切法無所有之乘，永離一切分別執著，而常修習一切智之道；願一切眾生乘無諂誑正直之乘，往詣諸佛剎土，自在無礙；願一切眾生隨順安住於一切智乘，以諸佛法共相娛樂；願一切眾生都乘菩薩清淨行之乘，具足菩薩十種出離之道以及三昧之樂；願一切眾生乘四輪之乘——就是住好國土、依止善人、集勝福德、發大誓願——以此成滿一切菩薩的清淨梵行；願一切眾生得普照十方的法光明乘，修學一切如來的智力；願一切眾生乘佛法之乘，到一切法的究竟彼岸；願一切眾生載著眾多福善難以思量的法乘，普示十方安隱的正道；願一切眾生乘大施之乘，捨去慳吝之垢；願一切眾生乘淨戒之乘，持等同法界的無邊淨戒；願一切眾生乘忍辱之乘，常於眾生離瞋恚濁亂之心；願一切眾生乘大精進不退轉之乘，堅修勝行，趣向菩提之道；願一切眾生乘禪定之乘，速至道場，證菩提之智；願一切眾生乘於智慧巧方便之乘，化身充滿一切法界、諸佛境界；願一切眾生乘法王之乘，成就無畏，恒常普施一切智法；願一切眾生乘無所著的智慧之乘，都能遍入一切十方，而於真法性中無所動；願一切眾生乘於一切諸佛法乘，示現受生而遍於十方剎土，卻不失壞大乘之道；願一切眾生乘一切智最上的寶乘，滿足普賢菩薩的行願而沒有厭倦。』
「這就是菩薩摩訶薩以眾寶車施諸福田乃至貧窮、孤露之人的善根迴向；為的是令眾生具足無量智，歡喜踊躍，究竟都得一切智之乘。
施象馬門：象馬性調而能致遠，故願得調順之乘
「佛子！菩薩摩訶薩布施象寶，牠的性情調順，七支具足，年齒盛壯，六牙清淨，口色紅赤猶如蓮華，形體鮮白譬如雪山，以金幢為飾，以寶網羅覆，種種妙寶莊嚴牠的鼻，見到的人欣賞玩味而不厭足，超行萬里而不曾疲倦；或者布施調良的馬寶，諸相具足猶如天馬，以妙寶月輪作為光飾，真金鈴網羅覆其上，行步平正，乘的人安隱，隨意所往迅疾如風，遊歷四洲自在無礙。
「菩薩以這象寶、馬寶，或者奉養父母及善知識，或者給施貧乏、苦惱的眾生，他的心曠然，不生悔吝，只是倍增欣慶，益加悲愍，修菩薩之德，淨菩薩之心；以此善根這樣迴向，就是：
『願一切眾生住於調順之乘，增長一切菩薩功德；願一切眾生得善巧之乘，能隨之出生一切佛法；願一切眾生得信解之乘，普照如來無礙的智力；願一切眾生得發趣之乘，能普遍發起一切大願；願一切眾生具足平等波羅蜜之乘，成滿一切平等善根；願一切眾生成就寶乘，出生諸佛法的無上智寶；願一切眾生成就菩薩行莊嚴之乘，開敷菩薩諸三昧之華；願一切眾生得無邊速疾之乘，在無數劫中淨菩薩之心，精勤思惟，了達諸法；願一切眾生成就最勝調順的大乘，以善方便具足菩薩之地；願一切眾生成就最高廣堅固的大乘，普能運載一切眾生，都得到達一切智之位。』
「這就是菩薩摩訶薩施象、馬時的善根迴向；為的是令眾生都得乘於無礙的智乘，圓滿究竟而至於佛乘。
施寶座門：座為所處而人所瞻仰，故願坐菩提之座
「佛子！菩薩摩訶薩布施座位的時候，或者布施自己所處的師子之座。那座高廣殊特妙好，以瑠璃為足，以金鏤所成，柔軟的衣服敷在上面；建立寶幢，熏以妙香，用無量雜寶莊嚴之具來裝校；金網覆在上面，寶鐸隨風搖動，發出妙音；奇珍萬計周匝填飾，一切臣民所共同瞻仰。灌頂大王獨自居於其上，宣布法化，萬邦遵奉。
「那王又以妙寶莊嚴其身。就是：普光明寶、帝青寶、大帝青寶、勝藏摩尼寶，明淨如日，清涼猶月，周匝繁布譬如眾星，上妙莊嚴第一無比；海殊妙寶、海堅固幢寶，奇異的文彩與表相，種種莊嚴，於大眾之中最尊最勝。以閻浮檀金離垢寶繒冠在他的頭上，享受灌頂之位，統王閻浮提，具足無量大威德之力；以慈為主，降伏諸怨敵，教令所行之處，無不承順。
「那時，轉輪王以這樣等等百千萬億無量無數的寶莊嚴座，布施於如來這第一福田，以及諸菩薩、真善知識、賢聖僧寶、說法之師、父母、宗親、聲聞、獨覺，以及發趣菩薩乘的人，或者布施如來之塔，乃至一切貧窮、孤露之人；隨他們所須，都給以施與。以此善根這樣迴向，就是：
『願一切眾生坐菩提之座，都能覺悟諸佛正法；願一切眾生處於自在之座，得法自在，諸金剛山所不能壞，都能摧伏一切魔軍；願一切眾生得佛自在的師子之座，為一切眾生之所瞻仰；願一切眾生得不可說不可說種種殊妙的寶莊嚴座，於法自在，化導眾生；願一切眾生得三種世間最殊勝之座，以廣大善根之所嚴飾；願一切眾生得周遍不可說不可說世界之座，阿僧祇劫讚歎不盡；願一切眾生得大深密福德之座，其身充滿一切法界；願一切眾生得不可思議的種種寶座，隨他本願所念的眾生，廣開法施；願一切眾生得善妙之座，示現不可說諸佛的神通；願一切眾生得一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼座、一切瑠璃等不可思議的種種寶座、無量不可說的世界座、一切世間莊嚴清淨座、一切金剛座，示現如來的威德自在，成最正覺。』
「這就是菩薩摩訶薩施寶座時的善根迴向；為的是令眾生獲得離世間的大菩提座，自然覺悟一切佛法。
施蓋門：蓋能覆蔭，故願得功德智慧之蓋
「佛子！菩薩摩訶薩布施諸般寶蓋。這蓋殊特，為尊貴者所用，以種種大寶而為莊嚴，在百千億那由他上妙之蓋中最為第一；以眾寶為竿，以妙網覆在上面，寶繩金鈴周匝垂下，摩尼瓔珞次第懸布，微風吹動，妙音克諧；珠玉寶藏種種充滿，無量奇珍都用來裝飾，栴檀、沈水的妙香普熏，閻浮檀金光明清淨。
「以這樣無量百千億那由他阿僧祇眾妙寶物具足莊嚴，以清淨心奉施於佛，以及佛滅度後所有的塔廟，或者為法的緣故施與諸菩薩及善知識、有名聞的法師，或者施與父母，或者施與僧寶，或者又奉施一切佛法，或者施與種種眾生福田，或者施與師僧及諸尊宿，或者施與初發菩提之心的人乃至一切貧窮、孤露之人；隨有求的人，都給以施與。以此善根這樣迴向，就是：
『願一切眾生勤修善根以覆其身，常為諸佛之所庇蔭；願一切眾生以功德智慧作為他的蓋，永離世間一切煩惱；願一切眾生以善法覆蔭，除滅世間的塵垢熱惱；願一切眾生得智慧之藏，令眾人樂見，心無厭足；願一切眾生以寂靜的白法而自覆蔭，都得究竟不壞的佛法；願一切眾生善覆其身，究竟如來的清淨法身；願一切眾生作周遍之蓋，以十力智慧遍覆世間；願一切眾生得妙智慧，超出三世而無所染著；願一切眾生得應供之蓋，成就勝福田，受一切供養；願一切眾生得最上之蓋，獲得無上智，自然覺悟。』
「這就是菩薩摩訶薩布施蓋時的善根迴向；為的是令一切眾生得自在之蓋，能持一切諸善法；為的是令一切眾生能以一蓋普覆一切虛空法界一切剎土，示現諸佛自在神通而不退轉；為的是令一切眾生能以一蓋莊嚴十方一切世界而供養佛；為的是令一切眾生以妙幢幡及諸寶蓋供養一切諸如來；為的是令一切眾生得普莊嚴之蓋，遍覆一切諸佛國土無有遺餘；為的是令一切眾生得廣大之蓋，普蓋眾生，都令他們對佛生起信解；為的是令一切眾生以不可說眾妙寶蓋供養一佛，而在不可說的一一佛所都是如此；為的是令一切眾生得佛菩提高廣之蓋，普覆一切諸如來；為的是令一切眾生得一切摩尼寶莊嚴蓋、一切寶瓔珞莊嚴蓋、一切堅固香莊嚴蓋、種種寶清淨莊嚴蓋、無量寶清淨莊嚴蓋、廣大寶清淨莊嚴蓋，寶網彌覆，寶鈴垂下，隨風搖動，發出微妙之音，普覆法界、虛空界、一切世界諸佛之身；為的是令一切眾生得無障無礙的智莊嚴蓋，普覆一切諸如來；又為的是想令一切眾生得第一智慧；又為的是想令一切眾生得佛功德莊嚴；又為的是想令一切眾生對佛功德生起清淨的欲願之心；又為的是想令一切眾生得無量無邊自在的心寶；又為的是想令一切眾生滿足諸法自在之智；又為的是想令一切眾生以諸善根普覆一切；又為的是想令一切眾生成就最勝的智慧之蓋；又為的是想令一切眾生成就十力普遍之蓋；又為的是想令一切眾生能以一蓋彌覆法界諸佛之剎；又為的是想令一切眾生於法自在而為法王；又為的是想令一切眾生得大威德自在之心；又為的是想令一切眾生得廣大智而恒無斷絕；又為的是想令一切眾生得無量功德普覆一切而都究竟；又為的是想令一切眾生以諸功德覆蓋其心；又為的是想令一切眾生以平等心覆蓋眾生；又為的是想令一切眾生得大智慧的平等之蓋；又為的是想令一切眾生具足大迴向的巧方便；又為的是想令一切眾生獲得殊勝欲樂的清淨心；又為的是想令一切眾生得善欲樂的清淨意；又為的是想令一切眾生得大迴向普覆一切諸眾生。
施幢幡門：幢幡高顯而可建立，故願建諸法之幢
「佛子！菩薩摩訶薩或者布施種種上妙的幢幡。以眾寶為竿，以寶繒為幡，以種種雜綵作為它的幢；寶網垂覆，光色遍滿；寶鐸微搖，音節相和；奇特的妙寶形如半月，閻浮檀金的光超過皦潔的白日，都安置在幢上；隨諸世界業果之所現，以種種妙物作為嚴飾。這樣無數千萬億那由他諸妙幢幡，接影連輝而遞相輝發，光明嚴潔周遍大地，充滿十方虛空法界一切佛剎。
「菩薩摩訶薩以清淨心信解，以這樣等等無量幢幡，或者施與現在一切諸佛及佛滅度後所有塔廟，或者施與法寶，或者施與僧寶，或者施與菩薩、諸善知識，或者施與聲聞及辟支佛，或者施與大眾，或者施與個別之人；諸來求的人，普皆施與。以此善根這樣迴向，就是：
『願一切眾生都能建立一切善根福德之幢幡，不可毀壞；願一切眾生建立一切法自在的幢幡，尊重愛樂，勤加守護；願一切眾生常以寶繒書寫正法，護持諸佛菩薩的法藏；願一切眾生建立高顯之幢，燃智慧之燈普照世間；願一切眾生建立堅固之幢，都能摧殄一切魔業；願一切眾生建立智力之幢，一切諸魔所不能壞；願一切眾生得大智慧的那羅延幢，摧滅一切世間的慢幢；願一切眾生得智慧日的大光明幢，以智慧之日光普照法界；願一切眾生具足無量寶莊嚴之幢，充滿十方一切世界而供養諸佛；願一切眾生得如來之幢，摧滅一切九十六種外道邪見。』
「這就是菩薩摩訶薩施幢幡時的善根迴向，為的是令一切眾生得甚深高廣的菩薩行幢以及諸菩薩神通行幢的清淨之道。
施眾寶門：開藏而施諸寶，故願得三寶與智慧之寶
「佛子！菩薩摩訶薩打開眾寶之藏，以百千億那由他諸妙珍寶，給施無數的一切眾生，隨他們的意而給與，心無吝惜；以諸善根這樣迴向，就是：
『願一切眾生常見佛寶，捨離愚癡，修行正念；願一切眾生都得具足法寶的光明，護持一切諸佛法藏；願一切眾生都能攝受一切僧寶，周給供養，恒無厭足；願一切眾生得一切智無上的心寶，淨菩提心，沒有退轉；願一切眾生得智慧之寶，普入諸法，心無疑惑；願一切眾生具足菩薩諸功德之寶，開示演說無量智慧；願一切眾生得於無量妙功德之寶，修成正覺的十力智慧；願一切眾生得妙三昧的十六智寶，究竟成滿廣大智慧；願一切眾生成就第一福田之寶，悟入如來無上的智慧；願一切眾生得成第一無上的寶主，以無盡的辯才開演諸法。』
「這就是菩薩摩訶薩施眾寶時的善根迴向，為的是令一切眾生都得成滿第一智寶、如來無礙的淨眼之寶。
施莊嚴具門：以嚴身之具施，故願得身語意之莊嚴
「佛子！菩薩摩訶薩或者以種種妙莊嚴之具而作布施。就是：一切莊嚴身體之具，令身淨妙，無不稱可。菩薩摩訶薩平等看待一切世間眾生，猶如自己的獨子，想令他們都得身相淨妙莊嚴，成就世間最上的安樂、佛的智慧之樂，安住佛法，利益眾生。以這樣等等百千億那由他種種殊妙的寶莊嚴具，勤行布施。
「行布施的時候，以諸善根這樣迴向，就是：
『願一切眾生成就無上的妙莊嚴具，以諸清淨功德智慧莊嚴人天；願一切眾生得清淨的莊嚴之相，以清淨福德莊嚴其身；願一切眾生得上妙的莊嚴之相，以百福之相莊嚴其身；願一切眾生得不雜亂的莊嚴之相，以一切相莊嚴其身；願一切眾生得善淨語言的莊嚴之相，具足種種無盡辯才；願一切眾生得一切功德聲的莊嚴之相，他的音聲清淨，聽聞的人喜悅；願一切眾生得可愛樂的諸佛語言莊嚴之相，令諸眾生聞法歡喜而修清淨行；願一切眾生得心的莊嚴之相，入於深禪定，普見諸佛；願一切眾生得總持的莊嚴之相，照明一切諸佛正法；願一切眾生得智慧的莊嚴之相，以佛的智慧莊嚴其心。』
「這就是菩薩摩訶薩惠施一切莊嚴具時的善根迴向；為的是令眾生具足一切無量佛法，功德智慧圓滿莊嚴，永離一切憍慢放逸。
施寶冠門：冠珠在頂為最上難捨，故願得智慧之頂
「佛子！菩薩摩訶薩以受灌頂自在王位的摩尼寶冠以及髮髻中的明珠，普施眾生，心無吝惜，常勤修習，作大施主，修學布施之慧，增長能捨之根，智慧善巧，其心廣大，給施一切，以那善根這樣迴向，就是：
『願一切眾生得諸佛之法的灌頂，成就一切智；願一切眾生具足頂髻，得第一之智，到於彼岸；願一切眾生以妙智之寶普攝眾生，都令他們究竟功德之頂；願一切眾生都得成就智慧的寶頂，堪受世間的禮敬；願一切眾生以智慧之冠莊嚴其首，作一切法自在之王；願一切眾生以智慧明珠繫在頂上，一切世間無人能見；願一切眾生都堪受世間的頂禮，成就慧頂，照明佛法；願一切眾生頭上戴著十力莊嚴之冠，智慧的寶海清淨具足；願一切眾生至於大地之頂，得一切智，究竟十力，破欲界頂上諸魔的眷屬；願諸眾生得成第一無上的頂王，獲得一切智光明之頂，無人能映奪。』
「這就是菩薩摩訶薩施寶冠時的善根迴向，為的是令眾生得第一智最清淨處的智慧摩尼妙寶冠。
救牢獄門：捨財捨身以救繫囚，故願眾生解一切纏縛
「佛子！菩薩摩訶薩見到有眾生處在牢獄黑暗之處，杻械、枷鎖繫縛檢束他的身，起坐不安，眾苦競集，沒有親識，無歸無救，裸露、飢羸，酸楚劇烈難以忍受。菩薩見了之後，捨去他所有的一切財寶、妻子、眷屬以及自身，在牢獄之中救那眾生，如同大悲菩薩、妙眼王菩薩一樣；救度了之後，隨他們所須，普皆給施，除去他們的苦患，令得安隱；然後施與無上的法寶，令他們捨去放逸，安住善根，於佛的教法之中心不退轉。
「佛子！菩薩摩訶薩在牢獄中救眾生的時候，以諸善根這樣迴向，就是：
『願一切眾生究竟解脫貪愛的纏縛；願一切眾生斷生死之流，昇於智慧之岸；願一切眾生除滅愚癡，生長智慧，解脫一切煩惱纏縛；願一切眾生滅三界之縛，得一切智，究竟出離；願一切眾生永斷一切煩惱結縛，到無煩惱、無障礙地的智慧彼岸；願一切眾生離開諸般動念、思惟、分別，入於平等不動的智地；願一切眾生脫離諸般欲縛，永離世間一切貪欲，於三界中無所染著；願一切眾生得殊勝的志樂，常蒙諸佛為他說法門；願一切眾生得無著、無縛的解脫，心廣大如法界，究竟如虛空；願一切眾生得菩薩神通，於一切世界調伏眾生，令他們離開世間，住於大乘。』
「這就是菩薩摩訶薩救度牢獄苦眾生時的善根迴向，為的是令眾生普入如來的智慧之地。
代死囚門：捨自身命代臨刑之囚，故願眾生得無畏之命
「佛子！菩薩摩訶薩見到有獄囚五處被縛，受諸苦毒；防衛的人驅趕逼迫，把他帶往死地，要斷他的命，他捨棄閻浮提一切樂具，親戚、朋友都要永訣，置於高砧之上以刀屠割，或者用木槍豎著貫穿他的身體，以衣纏身澆上油而用火焚燒——像這樣等等的苦，種種逼迫。
「菩薩見了之後，自己捨身而代他受。如同阿逸多菩薩、殊勝行王菩薩以及其餘無量諸大菩薩，為了眾生的緣故，自捨身命，受諸苦毒。菩薩那時對主事的人說：『我願捨身以代他的命，像這樣等等的苦可以加給我。像懲治他那樣，隨你的意都可以作；假使超過他的苦阿僧祇倍，我也應當承受，令他得解脫。我如果見他將被殺害，而不捨自己的身命去救贖他的苦，就不名為住於菩薩之心。為什麼呢？因為我是為了救護一切眾生，發起一切智菩提心的緣故。』
「佛子！菩薩摩訶薩自捨身命救眾生的時候，以諸善根這樣迴向，就是：
『願一切眾生得無斷盡的究竟身命，永離一切災橫逼惱；願一切眾生依諸佛而住，領受一切智，具足十力，得菩提的記別；願一切眾生普救含識，令他們沒有怖畏，永出惡道；願一切眾生得一切之命，入於不死的智慧境界；願一切眾生永離怨敵，沒有諸般厄難，常為諸佛、善友之所攝受；願一切眾生捨離一切刀劍兵仗、諸般惡苦之具，修行種種清淨善業；願一切眾生遠離諸般怖畏，在菩提樹下摧伏魔軍；願一切眾生遠離大眾之怖，於無上之法心淨無畏，能作最上的大師子吼；願一切眾生得無障礙的師子智慧，於諸世間修行正業；願一切眾生到達無畏之處，常念救護諸苦眾生。』
「這就是菩薩摩訶薩自捨身命救那臨刑諸獄囚時的善根迴向；為的是令眾生離生死之苦，得到如來上妙之樂。
(The bodhisattva Vajra Banner, carrying on from what he answered above concerning the fifth dedication, the dedication of the treasury of inexhaustible merit, speaks to the assembly of bodhisattvas. From here on he raises the question himself and answers it himself, speaking straight through without any interposed question and without verses. The vocative “Sons of the Buddha” is his address to the bodhisattvas seated there.)
Restating the Name and Raising the Question: He Sets Out the Topic Himself
“Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords with and makes firm all roots of goodness?
The Gate of the Body Relied Upon: First, What Kind of Body It Is That Practices This Giving
“Sons of the Buddha! This bodhisattva-mahāsattva may be an emperor, ruling a great realm, his majesty and virtue broadly spread over the four quarters, his name shaking all under heaven, so that of all his enemies there is none that does not submit; the commands and orders he issues all accord with the right Dharma; he holds up a single jeweled canopy that broadly shades the ten thousand quarters; he travels through the lands he governs, and wherever he goes there is no obstruction; with silk free of defilement bound upon his crown, he is sovereign in the Dharma, and those who see him are glad at heart and submit; he uses neither punishment nor penalty, and the people, moved by his virtue, follow his transforming influence of themselves; by the four means of gathering (giving, kind speech, beneficial conduct, and working alongside them) he gathers in beings; he is a wheel-turning king, and supplies all things everywhere.
“The bodhisattva-mahāsattva abides in such sovereign merit as this: he has a great retinue that cannot be broken down; he is far from the multitude of faults, and those who see him do not grow weary of him; he is adorned with merit, complete in the marks and signs, his body and limbs evenly proportioned and complete; he obtains a firm body like that of Nārāyaṇa (the name of a mighty strong man), accomplishes great strength, and there is none who can bend him down; he obtains pure deeds and is far from every hindrance of deeds;
Listing What Is Given: First a General List of the Things to Be Given
“He fully cultivates every kind of giving — he may give food and drink together with all manner of fine tastes, or give carriages, or give clothing, or give flower garlands, mixed incense, unguent incense, couches and seats, dwellings and places of abode, the finest lamps and candles, the decoctions and medicines needed for treating illness, jeweled vessels, jeweled carriages, and well-tamed elephants and horses — all of them fittingly adorned, and given with joy.
“Someone may come and beg for the seat on which the king sits, or a canopy, or a parasol, banners, pennants, and jeweled things, ornaments of every kind, the jeweled crown upon his head, the bright pearl within his topknot, and even the royal station itself — and he begrudges none of it.
“If he sees beings bound within a prison, he relinquishes his wealth and jewels, his wife and children, his retinue, and even uses his own body to rescue them and set them free. If he sees a prisoner about to be put to death, he gives up his own body and life in place of that one's life.
“Someone may come and beg for the hair of his crown together with the skin, and he gives it with joy and begrudges nothing. Eyes, ears, nose, tongue, and teeth, the crown of the head, hands and feet, blood and flesh, bones and marrow, heart and kidneys, liver and lungs, the large intestine and the small intestine, thick skin and thin skin, the fingers and toes, the nails together with the flesh — all these he gives away entirely with a joyful mind.
“He may throw himself down into a deep and great pit of fire in order to request a Dharma never heard before; or he may bear every bitter torment in his body in order to protect the right Dharma of the Tathāgata; or, for the sake of seeking the Dharma, even for the sake of a single graph, he is able to relinquish everything within the four seas.
“He constantly leads and transforms the multitude by the right Dharma, causing them to cultivate good conduct and cast off every evil. If he sees beings harming the bodily form of others, he rescues them with a mind of loving-kindness and causes them to give up the deed of offense. If he sees a Tathāgata accomplishing the utmost right awakening, he extols and praises him, causing all to hear of it and know.
“He may give land and build monastic quarters, dwellings, and halls to serve as places of abode; and he may give servants to attend and do their work. He may give his own body to one who comes to beg, or give it to the Buddha. For the sake of seeking the Dharma he is joyful and leaps for gladness; for the sake of beings he attends upon them and makes offerings.
“He may relinquish the royal station, cities, villages, palaces, gardens and groves, wife and children, and retinue, satisfying the wish of whoever begs. Or he may relinquish all the goods that sustain life, and everywhere set up the great assembly of unrestricted giving (an assembly at which no one is selected out and all alike receive what is given); the beings there are fields of merit of every different kind, some coming from afar and some from nearby, some worthy and some foolish, some fair and some ugly, some men and some women, some human and some not human, the conduct of their minds each different and what they seek each other than the next — and to all alike he gives, and causes them all to be satisfied.
The Gate of the Mind That Gathers In Well: The Dedication of Every Gate Runs Down through This One Mind
“Sons of the Buddha! When the bodhisattva-mahāsattva gives in this way, he gives rise to a mind that gathers in well, and dedicates it all. That is: he well gathers in form, according with and making firm all roots of goodness; he well gathers in feeling, perception, formations, and consciousness, according with and making firm all roots of goodness; he well gathers in the royal station, according with and making firm all roots of goodness; he well gathers in his retinue, according with and making firm all roots of goodness; he well gathers in the goods that sustain life, according with and making firm all roots of goodness; he well gathers in his bestowing, according with and making firm all roots of goodness.
The Gate of Giving Food: Food Is the Life of the World, and So All Giving Begins Here
“Sons of the Buddha! The bodhisattva-mahāsattva, according as the things he gives are measureless and boundless, dedicates those roots of goodness in this way, namely: ‘When he gives the finest food and drink to beings, his mind is pure, and toward the things given he is without greed, without clinging, and without any grudging or stinting, fully practicing giving; may all beings obtain the food of wisdom, their minds without obstruction, understanding the very nature of food, without any greed or clinging, delighting only in the food of the joy of Dharma and of going forth; may they be filled with wisdom, abide firmly by the Dharma, take in roots of goodness, and travel in purity with dharma-body and wisdom-body; may they pity beings and act as a field of merit for them, and so manifestly receive balled food (the worldly food that is taken in lumps).’ This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving food.
The Gate of Giving Drink: Drink Is Easily Come By and Quenches Thirst, and So He Vows That They Obtain the Water of the Taste of Dharma
“Sons of the Buddha! When the bodhisattva-mahāsattva gives drink, he dedicates these roots of goodness in this way, namely: ‘May all beings drink the water of the taste of Dharma, cultivating with vigor and being complete in the bodhisattva path; may they cut off the thirsty craving of the world and ever seek the wisdom of a buddha; may they leave the realm of desire and obtain the joy of the Dharma; may their bodies be born from pure dharmas, and may they ever gather in and govern their minds by samādhi; may they enter the ocean of wisdom, raise up the great cloud of Dharma, and pour down the great rain of Dharma.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving drink.
The Gate of Giving Tastes: Taste Nourishes the Body, and So He Vows That They Obtain the Taste of the Dharma
“Sons of the Buddha! The bodhisattva-mahāsattva gives all manner of pure and finest tastes. That is: pungent, sour, salty, and bland, together with sweet and bitter. These many tastes are moistening and complete, able to make the four great elements peaceful and harmonious, the flesh full, the strength vigorous, and the mind pure and constantly joyful; when swallowed and chewed they cause neither coughing nor retching; the faculties are bright and keen and the inner organs sound; poison cannot invade and illness cannot injure; from first to last there is no affliction, and lasting ease is obtained. With these roots of goodness he dedicates in this way, namely:
‘May all beings obtain the supreme taste and be filled with sweet dew; may all beings obtain the taste of the knowledge of Dharma and understand the working of every taste; may all beings obtain measureless tastes of Dharma, penetrate the Dharma realm, and abide in the great city of Dharma that is the true limit; may all beings become a great cloud of Dharma, pervading the Dharma realm and everywhere sending down the rain of Dharma, teaching, transforming, and taming all beings; may all beings obtain the surpassing taste of wisdom, and be filled in body and mind with the unsurpassed joy of Dharma; may all beings obtain every finest taste without greed or clinging, unstained by any of the tastes of the world, and ever cultivate with vigor all the dharmas of the buddhas; may all beings obtain the taste of Dharma that is one taste, and understand that the dharmas of all buddhas are without any difference; may all beings obtain the most surpassing taste, and riding upon omniscience never turn back; may all beings obtain entry into the undifferentiated taste of Dharma of all buddhas, and be able to distinguish every capacity; may all beings increase in the taste of Dharma, and ever be satisfied with the unobstructed Dharma of the buddhas.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving tastes; it is so that all beings may cultivate merit with vigor and all be complete in the unobstructed body of wisdom.
The Gate of Giving Carriages: A Carriage Takes the Place of Walking and Reaches Far, and So He Vows That They Obtain the Vehicles
“Sons of the Buddha! When the bodhisattva-mahāsattva gives carriages, he dedicates these roots of goodness in this way, namely: ‘May all beings be complete in the vehicle of omniscience, riding upon the great vehicle, the vehicle that cannot be broken, the most surpassing vehicle, the supreme vehicle, the swift vehicle, the vehicle of great strength, the vehicle complete in merit, the world-transcending vehicle, and the vehicle that gives birth to measureless bodhisattvas.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving carriages.
The Gate of Giving Clothing: Clothing Covers the Body and Wards Off Cold, and So He Vows That They Obtain the Clothing of Shame and Modesty
“Sons of the Buddha! When the bodhisattva-mahāsattva gives clothing, he dedicates these roots of goodness in this way, namely: ‘May all beings obtain the clothing of shame and modesty to cover their bodies, casting off the evil dharma of the heterodox paths that bare the body; may their complexions be glossy and their skin fine and soft; may they accomplish the foremost joy of all buddhas and obtain the utterly pure knowledge of all modes.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving clothing.
The Gate of Giving Flowers: Flowers Open and Delight the Eye, and So He Vows That They Obtain the Flower of Samādhi
“Sons of the Buddha! The bodhisattva-mahāsattva constantly gives all manner of famous flowers, namely: subtle and fragrant flowers, flowers of every color, measureless rare and wondrous flowers, fair-to-see flowers, delightful flowers, flowers of every season, heavenly flowers, human flowers, flowers cherished by the world, and flowers of deep fragrance that gladden the mind. With measureless wondrous flowers such as these he makes offerings to all the buddhas of the present, and to all the stupas that remain after a buddha's extinction; or he uses them to make offerings to those who expound the Dharma; or to make offerings to the jewel of the Saṅgha of monks, to all bodhisattvas, to the good friends, to śrāvakas and pratyekabuddhas, to father and mother, and to his clan and kin, down to his own self and to all the rest who are poor and orphaned. When he gives, he dedicates these roots of goodness in this way, namely:
‘May all beings obtain the flower of the samādhi of all buddhas, and be able to open out all dharmas; may all beings become as the buddhas are, so that those who see them rejoice and their minds do not weary; may all that all beings see be pleasing and fitting to them, their minds unmoved and undisturbed; may all beings be complete in the practice of vast and pure deeds; may all beings constantly be mindful of good friends, their minds unchanging; may all beings be like agada medicine (the medicine that removes all poisons), able to remove all the poisons of the afflictions; may all beings fulfill their great vows and all become unsurpassed kings of wisdom; may the sunlight of the wisdom of all beings break the darkness of folly; may the pure moon of awakening of all beings grow to fullness; may all beings enter the great isle of jewels and see good friends, and be complete in the accomplishment of all roots of goodness.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving flowers, so that beings may all obtain pure and unobstructed wisdom.
The Gate of Giving Garlands: A Garland Is a Head Ornament That People Delight to See, and So He Vows That They Be Delightful to Beings' Sight
“Sons of the Buddha! When the bodhisattva-mahāsattva gives flower garlands, he dedicates these roots of goodness in this way, namely: ‘May all beings be such as people delight to see, so that those who see them admire them, those who see them draw near in friendship, those who see them love them, those who see them long for them, those who see them are freed of sorrow, those who see them are gladdened, those who see them leave evil behind, those who see them ever come to draw near to a buddha, and those who see them are made pure and obtain omniscience.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving garlands.
The Gate of Giving Incense: Incense Removes Filth, and So He Vows in Particular That They Obtain the Incense of Moral Discipline
“Sons of the Buddha! When the bodhisattva-mahāsattva gives incense, he dedicates these roots of goodness in this way: ‘May all beings be complete in the incense of moral discipline, obtaining discipline that is not deficient, discipline that is unmixed, discipline that is unstained, discipline without regret, discipline free of entanglement, discipline without fever, discipline without transgression, discipline without bound, world-transcending discipline, and the discipline that is the bodhisattva's perfection; may all beings, by reason of this discipline, all accomplish the discipline-body of the buddhas.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving incense, so that beings may all obtain the full and unobstructed aggregate of moral discipline.
The Gate of Giving Unguent Incense: Unguent Incense Perfumes and Arouses the Body, and So All Ten Perfections Are Called Incense
“Sons of the Buddha! When the bodhisattva-mahāsattva gives unguent incense, he dedicates these roots of goodness in this way, namely:
‘May all beings have the incense of giving perfume all, so that they can bestow all that they have; may all beings have the incense of moral discipline perfume all, so that they obtain the ultimate pure discipline of the Tathāgata; may all beings have the incense of patience perfume all, so that they are far from every mind that is dangerous and harmful; may all beings have the incense of vigor perfume all, so that they ever wear the armor of the vigor of the great vehicle; may all beings have the incense of concentration perfume all, so that they abide in the samādhi in which the buddhas stand before them; may all beings have the incense of wisdom perfume all, so that in a single thought they accomplish the unsurpassed king of wisdom; may all beings have the incense of Dharma perfume all, so that toward the unsurpassed Dharma they are without fear; may all beings have the incense of virtue perfume all, so that they accomplish every great merit and wisdom; may all beings have the incense of awakening perfume all, so that they obtain the ten powers of a buddha and reach the far shore; may all beings have the wondrous incense of pure and white dharmas perfume all, so that every unwholesome dharma is forever extinguished.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving unguent incense.
The Gate of Giving Couches and Seats: A Couch or Seat Is for Settling the Body, and So He Vows That They Obtain the Seats of the Dharma
“Sons of the Buddha! When the bodhisattva-mahāsattva gives couches and seats, he dedicates these roots of goodness in this way, namely:
‘May all beings obtain the couch and seat of the gods, and realize great wisdom; may all beings obtain the couch and seat of the worthy and the noble, relinquishing the intent of ordinary folk and abiding in the mind of awakening; may all beings obtain the couch and seat of ease and joy, forever parted from all the suffering and vexation of birth-and-death; may all beings obtain the ultimate couch and seat, and see the sovereign spiritual powers of the buddhas; may all beings obtain the couch and seat of equality, and constantly and universally perfume and cultivate every good dharma; may all beings obtain the most surpassing couch and seat, complete in pure deeds that the world cannot match; may all beings obtain the couch and seat of peace, realizing the real Dharma and being ultimately complete; may all beings obtain the pure couch and seat, and cultivate the realm of the Tathāgata's pure knowledge; may all beings obtain the couch and seat of abiding, and have good friends ever follow and shelter them; may all beings obtain the lion couch and seat, and ever lie down on the right side as the Tathāgata does.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving couches and seats, so that beings may cultivate right mindfulness and well guard their faculties.
The Gate of Giving Dwellings: A Dwelling Is for Settling One's Abode, and So He Vows That They Dwell Where the Buddhas Dwell
“Sons of the Buddha! When the bodhisattva-mahāsattva gives dwellings, he dedicates these roots of goodness in this way, namely: ‘May all beings all abide in pure buddha-lands and cultivate every merit with vigor; may they abide in the realm of profound samādhi and cast off all clinging to a place of abode; may they understand that all places of abode are utterly without existence, and leaving every world abide in omniscience; may they take in all the abodes of all buddhas, and abide in the abode of ease that is the ultimate path; may they ever abide in the foremost pure roots of goodness, and never cast off the buddhas' supreme abiding.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving dwellings; it is because he wishes to benefit all beings and, according to what befits each, to consider how to rescue and guard them.
The Gate of Giving Places of Abode: A Place of Abode Is What One Relies On, and So He Vows That They Abide Relying on the Buddha and on Good Friends
“Sons of the Buddha! When the bodhisattva-mahāsattva gives places of abode, he dedicates these roots of goodness in this way, namely: ‘May all beings constantly obtain what is truly good for them, their minds at ease; may all beings abide relying on the Tathāgata, abide relying on great wisdom, abide relying on good friends, abide relying on what is honored and surpassing, abide relying on good conduct, abide relying on great loving-kindness, abide relying on great compassion, abide relying on the six perfections, abide relying on the great mind of awakening, and abide relying on every bodhisattva path.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving places of abode, so that all merit may be pure, ultimacy pure, knowledge pure, the path pure, the Dharma pure, discipline pure, aspiration pure, faith and understanding pure, vows pure, and every spiritual power and merit pure.
The Gate of Giving Lamplight: A Lamp Breaks the Darkness, and So He Vows That They Obtain the Kinds of Light
“Sons of the Buddha! The bodhisattva-mahāsattva gives lamps of every kind, namely: ghee lamps, oil lamps, jeweled lamps, maṇi lamps, lacquer lamps, fire lamps, aloeswood lamps, sandalwood lamps, lamps of every fragrance, and lamps of measureless colored light. When he gives measureless lamps such as these, it is because he wishes to benefit all beings and because he wishes to gather in all beings, and he dedicates these roots of goodness in this way, namely:
‘May all beings obtain measureless light that universally illumines all the right Dharma of the buddhas; may all beings obtain pure light that illumines and sees the most subtle forms of the world; may all beings obtain light free of film that understands the realm of beings to be empty and without existence; may all beings obtain boundless light, their bodies sending forth wondrous light that universally illumines all; may all beings obtain all-illumining light, their minds not turning back from the dharmas of the buddhas; may all beings obtain the pure light of a buddha, appearing in all the lands; may all beings obtain unobstructed light, one light illumining the whole Dharma realm; may all beings obtain unbroken light, illumining the buddha-lands with brightness unbroken; may all beings obtain the light of the banner of wisdom, universally illumining the world; may all beings obtain measureless colored light, illumining all lands and displaying spiritual power.’
“When the bodhisattva gives lamplight in this way, it is because he wishes to benefit all beings and to bring all beings ease: with these roots of goodness he follows after beings, with these roots of goodness he gathers in beings, with these roots of goodness he distributes to beings, with these roots of goodness he shows loving pity to beings, with these roots of goodness he shelters and rears beings, with these roots of goodness he rescues and guards beings, with these roots of goodness he fills beings, with these roots of goodness he holds beings in mind, with these roots of goodness he benefits beings equally, with these roots of goodness he contemplates beings. This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving lamplight; such dedication is without obstruction, and everywhere causes beings to abide in roots of goodness.
The Gate of Giving Medicinal Decoctions: Medicine Removes Illness, and So He Vows That Beings Be Forever Free of a Body That Is Ill
“Sons of the Buddha! When the bodhisattva-mahāsattva gives medicinal decoctions, he dedicates these roots of goodness in this way, namely:
‘May all beings ultimately come out from all coverings and entanglements (the afflictions that veil and bind); may all beings be forever parted from a body that is ill and obtain the body of a Tathāgata; may all beings become great and good medicine, extinguishing every unwholesome illness; may all beings become agada medicine, abiding in the bodhisattva's ground of non-retrogression; may all beings become the medicine of a Tathāgata, able to draw out every poisoned arrow of affliction; may all beings draw near to the worthy and the noble, extinguish the afflictions, and cultivate pure conduct; may all beings become great kings of medicine, forever removing the multitude of illnesses so that they do not arise again; may all beings become indestructible medicine trees, able to heal all beings; may all beings obtain the light of omniscience and draw out the arrows of the multitude of illnesses; may all beings well understand the worldly art of prescription and medicine, and heal every disease there is.’
“When the bodhisattva-mahāsattva gives medicinal decoctions, it is so that all beings may be forever parted from the multitude of illnesses, be ultimately at peace, be ultimately pure, be free of illness as a buddha is, have every arrow of illness drawn out, obtain an inexhaustible and firm body, obtain a body that the encircling mountain of vajra cannot break, obtain firm and fully satisfying strength, obtain the full joy of a buddha that cannot be taken away, and obtain the sovereign and firm body of all buddhas — and he dedicates these roots of goodness in this way.
(This one segment closes at “he dedicates these roots of goodness in this way,” and does not close, as all the other segments do, with “this is the bodhisattva-mahāsattva's … dedication of roots of goodness.” Among the twenty-nine segments of the whole, this one alone is so.)
The Gate of Giving Vessels: A Vessel Holds and Receives, and So He Vows That They Become Vessels of the Dharma
“Sons of the Buddha! The bodhisattva-mahāsattva is able to bestow every kind of vessel. That is: vessels of yellow gold filled with mixed jewels, vessels of white silver holding the multitude of wondrous jewels, vessels of beryl holding jewels of every kind, vessels of crystal filled with measureless jeweled ornaments, vessels of tridacna holding red true pearls, vessels of agate filled with coral and maṇi pearls and jewels, vessels of white jade holding the multitude of fine foods, vessels of sandalwood holding heavenly garments, and vessels of vajra holding the multitude of wondrous incenses. With measureless and numberless jeweled vessels of every kind, holding measureless and numberless jewels of every kind, he may give to the buddhas, because faith in the Buddha as a field of merit is inconceivable; or give to bodhisattvas, because he knows that good friends are hard to meet with; or give to the noble Saṅgha, so that the Buddha's Dharma may long abide in the world; or give to śrāvakas and pratyekabuddhas, because he gives rise to pure faith in the noble ones; or give to father and mother, out of reverence; or give to teachers and elders, because they constantly lead and instruct him so that he cultivates merit in accord with the noble teaching; or give to the lowly, the poor, and the orphaned, because with great loving-kindness and great compassion he looks with loving eyes equally upon all beings; and it is so that he may single-mindedly fulfill the dāna-pāramitā of all the bodhisattvas of the past, the future, and the present, giving all things to all everywhere and never wearying of beings and casting them off. When he gives in this way, he clings neither to the things given nor to those who receive them.
“When the bodhisattva-mahāsattva gives jeweled vessels such as these holding measureless jewels, he dedicates these roots of goodness in this way, namely:
‘May all beings become vessels of the boundless treasury equal to space, their power of mindfulness vast, able to hold all the scriptures of the world and beyond the world without forgetting or losing any; may all beings become pure vessels, able to awaken to the profound right Dharma of the buddhas; may all beings become unsurpassed jeweled vessels, able to hold the Dharma of the buddhas of the three times; may all beings accomplish the vast Dharma-vessel of a Tathāgata, taking in by indestructible faith the dharmas of awakening of the buddhas of the three times; may all beings accomplish the vessel of the most surpassing jeweled adornment, abiding in the mind of awakening of great majesty and virtue; may all beings accomplish the vessel that is the place merit relies upon, giving rise to pure faith and understanding toward the measureless wisdom of the Tathāgatas; may all beings accomplish the vessel that enters into omniscience, and reach the utmost of the Tathāgata's unobstructed liberation; may all beings obtain the vessel of bodhisattva practice that reaches to the end of future kalpas, able to cause beings everywhere to abide in the strength of omniscience; may all beings accomplish the vessel of the surpassing merit of the lineage of the buddhas of the three times, able to hold all that is spoken in the wondrous voice of all buddhas; may all beings accomplish the vessel that can contain the assemblies and the seats of awakening of all the Tathāgatas throughout the Dharma realm, the realm of space, and every world, becoming the foremost among great men who praise and speak, and urging the buddhas to turn the wheel of the right Dharma.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving vessels, because he wishes to cause all beings everywhere to be complete in the vessel of the practices and vows of the bodhisattva Samantabhadra.
The Gate of Giving Jeweled Carriages in Offering to the Buddhas: Offering Carriages of Many Jewels to the Buddhas, He Vows That They Obtain the Tathāgata's Unobstructed Vehicle
(The five segments that follow all have the many-jeweled carriage as the thing given, while the fields given to differ — buddhas, good friends, the Saṅgha, śrāvakas and pratyekabuddhas, and fields of merit down to the poor and the orphaned. First the carriages given and the fields given to are set out in general.)
“Sons of the Buddha! The bodhisattva-mahāsattva takes carriages of every kind, adorned and decorated with many jewels, and presents them to the buddhas and to the bodhisattvas, to teachers and elders, to good friends, to śrāvakas and pratyekabuddhas, and to measureless fields of merit such as these, down to the poor and the orphaned. Of these people, some come from afar and some from nearby; some come because they have heard the bodhisattva's name; some come because they have a bond with the bodhisattva; some come because they have heard of the vow of giving the bodhisattva made in the past; and some the bodhisattva has wished in his heart to invite.
“At this time the bodhisattva may give jeweled carriages, or golden carriages, all wondrously adorned, covered above with nets of bells and hung below with jeweled bands; or he may give the finest carriages of beryl, decorated with measureless rarities; or give carriages of white silver, covered with nets of gold and drawn by fine horses; or give carriages adorned with measureless mixed jewels, covered with jeweled nets and drawn by fragrant elephants; or give carriages of sandalwood, with wondrous jewels for wheels and mixed jewels for canopy, the jeweled lion seat handsomely spread, a hundred thousand court women seated in rows upon it, and a hundred thousand men drawing and driving it; or give jeweled carriages of crystal, decorated with the multitude of mixed wondrous jewels, filled with women of upright form, covered above with jeweled curtains and flanked by attending banners and pennants; or give carriages of agate treasure, decorated with many jewels, perfumed with all manner of mixed incense, and adorned with wondrous flowers of every kind scattered over them, a hundred thousand court women holding jeweled necklaces, the driving evenly done so that even a dangerous road is passed in safety; or give firm and fragrant carriages, with many jewels for wheels, of great and magnificent adornment, covered above with jeweled curtains and hung below with jeweled nets, jeweled garments of every kind spread within, and a pure and fine fragrance streaming without, that fragrance wondrous and pleasing to the mind, measureless gods flanking it as it goes, laden with many jewels to be given out as the time requires; or give carriages of shining jewels, the wondrous colors of jewels of every kind shining through, the multitude of wondrous jeweled nets spread over them, mixed jeweled necklaces hanging all around, powdered incense scattered so that within and without are fragrant and clean, and the men and women he loves all carried upon them.
“Sons of the Buddha! When the bodhisattva-mahāsattva presents wondrous jeweled carriages such as these to the buddhas, he dedicates these roots of goodness in this way, namely:
‘May all beings understand the making of offerings to the supreme field of merit, and deeply believe that giving to a buddha obtains measureless recompense; may all beings turn single-mindedly toward the buddhas and constantly meet with measureless pure fields of merit; may all beings begrudge nothing to the Tathāgatas, and be complete in the accomplishment of the mind of great relinquishing; may all beings cultivate the practice of giving in the presence of the buddhas, leave behind the vow of the two vehicles, and attain the Tathāgata's unobstructed liberation and the wisdom of omniscience; may all beings practice inexhaustible giving in the presence of the buddhas, and enter into the measureless merit and wisdom of a buddha; may all beings enter the surpassing knowledge of a buddha and accomplish the pure and unsurpassed king of wisdom; may all beings obtain the buddhas' spiritual power of reaching everywhere without obstruction, so that wherever they wish to go they are sovereign; may all beings enter deeply into the great vehicle, obtain measureless wisdom, and abide unmoved; may all beings be able to bring forth every dharma of omniscience, and become the supreme field of merit for gods and humans; may all beings be without any grudge or hatred in the presence of the buddhas, planting roots of goodness with vigor and delighting to seek the wisdom of a buddha; may all beings be able to go spontaneously to all buddha-lands, pervading the whole Dharma realm in a single instant without weariness; may all beings attain the bodhisattva's sovereign spiritual powers, dividing their bodies to fill the realm of space and drawing near to make offerings in the presence of all buddhas; may all beings obtain bodies beyond compare, going everywhere throughout the ten directions without weariness; may all beings obtain vast bodies, flying swiftly wherever they intend, never slackening or retreating; may all beings obtain the buddhas' ultimate and sovereign might, and in a single instant, throughout the whole realm of space, display the spiritual transformations of all buddhas; may all beings cultivate the practice of ease, according with all the bodhisattva paths; may all beings obtain swift practice and reach the utmost of the wisdom, spiritual powers, and ten powers; may all beings everywhere enter the lands of the ten directions throughout the Dharma realm, exhausting their farthest bounds while remaining equal and without difference; may all beings practice the practice of Samantabhadra without turning back, reaching the far shore and accomplishing omniscience; may all beings mount the vehicle of wisdom that is beyond compare, according with the nature of dharmas and seeing the principle as it truly is.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness when he presents jeweled carriages to all the buddhas of the present and to all the stupas that remain after a buddha's extinction, so that beings may obtain the Tathāgata's ultimate and unobstructed vehicle of going forth.
The Gate of Giving Carriages to Good Friends: Giving Carriages to Good Friends, He Vows That Beings Ever Follow Good Friends and Never Part from Them
“Sons of the Buddha! When the bodhisattva-mahāsattva gives jeweled carriages to bodhisattvas and other good friends, he dedicates these roots of goodness in this way, namely:
‘May all beings ever hold in mind the instruction of good friends, guarding it with single-minded diligence so that it is not forgotten or lost; may all beings share one and the same benefit with good friends, taking in all everywhere and holding roots of goodness in common with them; may all beings draw near to good friends, honor them and make offerings to them, relinquishing all they have and complying with what pleases their minds; may all beings obtain good aspiration, following after good friends and never casting them off; may all beings ever meet with good friends, serving them single-mindedly and not going against their instruction; may all beings love good friends, never parting from them, with no interval and nothing mixed in, and with no error or fault; may all beings be able to give their own bodies to good friends, following their instructions without disobedience; may all beings be gathered in by good friends, cultivating great loving-kindness and going far from every evil; may all beings, following good friends, hear the right Dharma spoken by all buddhas; may all beings share with good friends one and the same pure fruit of the deeds of roots of goodness, and share with the bodhisattvas one and the same practice and vow, reaching the utmost of the ten powers; may all beings be able to hold the dharma of good friends, and attain the wisdom and spiritual powers of every realm of samādhi; may all beings be able to hold all the right Dharma, cultivating every practice and reaching the far shore; may all beings ride the great vehicle without obstruction, and reach the utmost of the path of omniscience; may all beings all mount the vehicle of omniscience and reach the place of peace without turning back; may all beings know practice as it truly is, so that in accord with all the Dharma of the buddhas that they hear they reach the utmost, never forgetting it; may all beings be gathered in everywhere by the buddhas, obtain unobstructed knowledge, and reach the utmost of all dharmas; may all beings obtain sovereign spiritual powers that do not fall away, so that wherever they wish to go they arrive in a single thought; may all beings come and go in sovereign freedom, transforming widely, and cause beings to abide in the great vehicle; may all beings not practice in vain, but be carried by the vehicle of wisdom to the ultimate station; may all beings obtain the unobstructed vehicle, and by unobstructed knowledge reach every place.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving carriages of every kind to good friends, so that beings may be complete in merit and be equal to and undifferentiated from the buddhas and bodhisattvas.
The Gate of Giving Carriages to the Jewel of the Saṅgha: Giving Carriages to the Saṅgha, He Vows That Beings Enter the Assembly of the Worthy and the Noble
“Sons of the Buddha! When the bodhisattva-mahāsattva gives jeweled carriages to the Saṅgha, he gives rise to the mind that studies all giving, the mind of wisdom that understands well, the mind of pure merit, the mind of relinquishing in accord, the mind that the jewel of the Saṅgha is hard to meet with, the mind of deep faith in the jewel of the Saṅgha, and the mind that holds and maintains the right teaching; he abides in surpassing aspiration, obtains what he has never had before, holds a great assembly of giving, brings forth measureless and vast merit, and deeply believes that the Buddha's teaching cannot be broken down; and he dedicates these roots of goodness in this way, namely:
‘May all beings everywhere enter the Buddha's Dharma and hold it in mind without forgetting; may all beings leave behind the dharmas of ordinary folly and enter the place of the worthy and the noble; may all beings swiftly enter the noble station, able by the Buddha's Dharma to open and lead others forward in due order; may all beings be honored by the whole world, so that what they say is surely trusted and used; may all beings well enter the equality of all dharmas, and understand that the self-nature of the Dharma realm is without duality; may all beings be born from the realm of the Tathāgata's knowledge, and be surrounded by all who are tamed and compliant; may all beings abide in the dharma that is apart from defilement, extinguishing every dust and stain of affliction; may all beings all accomplish the unsurpassed jewel of the Saṅgha, leaving the ground of ordinary folk and entering the assembly of the worthy and the noble; may all beings cultivate good dharmas with vigor, obtain unobstructed knowledge, and be complete in the merit of the noble ones; may all beings obtain the mind of wisdom, not clinging to the three times, and be sovereign as kings among all assemblies; may all beings ride the vehicle of wisdom and turn the wheel of the right Dharma; may all beings be complete in spiritual powers, able in a single thought to go to worlds unspeakably unspeakable in number; may all beings ride upon a body of space, their wisdom unobstructed in all worlds; may all beings everywhere enter the assemblies of all the buddhas throughout the whole realm of space and the Dharma realm, and accomplish the foremost practice of the perfections; may all beings obtain a body that rises lightly and surpassing wisdom, and be able everywhere to enter all buddha-lands; may all beings attain boundless and skillful spiritual footing, and everywhere manifest their bodies in all lands; may all beings obtain a body that depends on nothing at all, and by spiritual power appear everywhere like a shadow; may all beings obtain inconceivable sovereign spiritual might, so that they appear before whomever they should teach, and teach and tame them; may all beings obtain the skillful means of entering the Dharma realm without obstruction, and in a single thought travel everywhere through the lands of the ten directions.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness in giving jeweled carriages to the Saṅgha; it is so that beings may everywhere ride the pure and unsurpassed vehicle of wisdom and turn the wheel of the wisdom of unobstructed Dharma in all worlds.
The Gate of Giving Carriages to Śrāvakas and Pratyekabuddhas: Giving Carriages to the Fields of the Two Vehicles, He Vows That Beings Become the Supreme Field of Merit
“Sons of the Buddha! When the bodhisattva-mahāsattva gives jeweled carriages to śrāvakas and pratyekabuddhas, he gives rise to minds such as these, namely: the mind of the field of merit, the mind of reverence, the mind that is an ocean of merit, the mind able to bring forth merit and wisdom, the mind born from the strength of the Tathāgata's merit, the mind that has cultivated for a hundred thousand koṭis of nayutas of kalpas, the mind able to practice the bodhisattva practice for unspeakable kalpas, the mind liberated from every bondage of Māra, the mind that crushes every host of Māra's armies, and the mind whose light of wisdom illumines and understands the unsurpassed Dharma; and with all the roots of goodness of this giving of carriages he dedicates in this way, namely:
‘May all beings be the foremost field of merit that the world trusts, complete in the unsurpassed dāna-pāramitā; may all beings be far from unprofitable speech, ever delighting in solitude, their minds without a second thought; may all beings become the foremost pure field of merit, gathering in beings and causing them to cultivate deeds of merit; may all beings become a deep abyss of wisdom, able to give beings the fruit of measureless and numberless roots of goodness; may all beings abide in unobstructed practice and fulfill the foremost pure field of merit; may all beings abide in the dharma without contention, and understand that all dharmas are without any doing and take non-nature as their nature; may all beings ever draw near to the supreme field of merit, and be complete in the cultivation of measureless merit; may all beings be able to display measureless sovereign spiritual powers, and gather in all that has consciousness by a pure field of merit; may all beings be complete in the field of merit of inexhaustible virtue, able to give beings the foremost fruit of the vehicle that is the Tathāgata's ten powers; may all beings become a true field of merit that can bring the fruit to term, accomplish omniscience, and obtain an inexhaustible mass of merit; may all beings obtain the dharma that extinguishes offenses, and be able to hold the phrases and meanings of the Buddha's Dharma that they have never heard before; may all beings ever listen with vigor to all the Buddha's Dharma, and understand all they hear, with nothing passing them by in vain; may all beings hear the Buddha's Dharma, penetrate it to the utmost, and expound it in accord with what they have heard; may all beings believe, understand, and practice the Tathāgata's teaching, casting off all the ninety-six kinds of heterodox views; may all beings ever see the worthy and the noble, and increase every most surpassing root of goodness; may all beings ever trust and delight in those who have wisdom, dwelling together and rejoicing with the noble and the sagely; may all beings hear the buddhas' names to no vain purpose, and, in accord with what they hear, be able to see them with their own eyes; may all beings be well able to distinguish and understand the right teaching of the buddhas, and be able to guard those who uphold the Buddha's Dharma; may all beings ever delight to hear all the Buddha's Dharma, holding, reciting, revealing, and illumining it; may all beings believe and understand the true merit of the Buddha's teaching, and relinquish all they have in reverent offering.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving carriages of every kind to śrāvakas and pratyekabuddhas; it is so that beings may all accomplish pure and foremost wisdom and spiritual powers, cultivating with vigor and without sloth, and obtain omniscience, the powers, and fearlessness.
The Gate of Giving Carriages to Fields of Merit and to the Poor: Giving to the Lowest of Fields, He Reproaches Himself and Pays Reverence, and Vows That Beings All Ride the Vehicle of Omniscience
“Sons of the Buddha! When the bodhisattva-mahāsattva gives jeweled carriages to the fields of merit and even to the poor and the solitary, he relinquishes everything in accord with what they seek, his mind glad and never wearied; and he even reproaches himself before them, saying: ‘I ought to have gone myself to make offerings and provide for you; I ought not to have troubled you to come from afar and be wearied.’ Having said this, he bows and kneels, asks after their health and welfare, and gives them everything they need.
“At times he may give them maṇi-jewel carriages, filled with the foremost women-treasures of Jambudvīpa; or give gold-adorned carriages, filled with the women-treasures of the human realm; or give wondrous beryl carriages, filled with the singing women of the inner palace; or give jeweled carriages rare and wondrous of every kind, filled with maidens like the court women of the heavens; or give numberless jewel-adorned carriages, filled with jewel-women gentle, bright, wise, and eloquent; or give the wondrous sandalwood carriage he himself rides in, or give jeweled carriages of crystal, all bearing jewel-women filling them, their countenances upright, their form and marks beyond compare, adorned in splendid dress, so that those who see them are gladdened at heart; or give jeweled carriages of agate, bearing upon them the person of a consecrated prince; or at times give firm and fragrant carriages, bearing within them all his sons and daughters; or give carriages adorned with every jewel, bearing the dear kin and retinue whom it is hard to relinquish.
“Sons of the Buddha! When the bodhisattva-mahāsattva, with measureless jeweled carriages such as these, gives reverently in accord with what they seek, causing them all to have their wishes fulfilled and to be gladdened and satisfied, he dedicates these roots of goodness in this way, namely:
‘May all beings ride the vast vehicle whose wheel is unturning and unobstructed, and go to the inconceivable tree of awakening; may all beings ride the vehicle of the great knowledge of Dharma whose cause is pure, and cultivate the bodhisattva practice to the end of future kalpas without ever turning back; may all beings ride the vehicle in which all dharmas are without existence, be forever parted from every discrimination and clinging, and ever cultivate the path of omniscience; may all beings ride the upright vehicle without flattery or deceit, and go to the buddha-lands sovereign and unobstructed; may all beings abide in accord with the vehicle of omniscience, and take joy together in the dharmas of the buddhas; may all beings all ride the vehicle of the bodhisattva's pure practice, and be complete in the bodhisattva's ten paths of going forth and in the joy of samādhi; may all beings ride the vehicle of four wheels — namely dwelling in a good land, relying on good persons, amassing surpassing merit, and giving rise to great vows — and thereby fulfill the pure brahmic conduct of all bodhisattvas; may all beings obtain the vehicle of the light of Dharma that illumines the ten directions everywhere, and study all the strength of the Tathāgata's knowledge; may all beings ride the vehicle of the Buddha's Dharma and reach the ultimate far shore of all dharmas; may all beings be carried by the vehicle of Dharma whose merit and goodness are beyond reckoning, and everywhere show the safe and right path of the ten directions; may all beings ride the vehicle of great giving, and cast off the stain of stinginess; may all beings ride the vehicle of pure discipline, and hold boundless pure discipline equal to the Dharma realm; may all beings ride the vehicle of patience, and ever be apart from anger and turbid disturbance toward beings; may all beings ride the vehicle of great vigor that does not turn back, firmly cultivating surpassing practice and tending toward the path of awakening; may all beings ride the vehicle of meditative concentration, swiftly reach the seat of awakening, and realize the knowledge of awakening; may all beings ride the vehicle of wisdom and skillful means, their transformation-bodies filling the whole Dharma realm and the realms of all buddhas; may all beings ride the vehicle of the Dharma king, accomplish fearlessness, and constantly give the Dharma of omniscience everywhere; may all beings ride the vehicle of wisdom that clings to nothing, be able to enter everywhere throughout the ten directions, and yet be unmoved within the true nature of dharmas; may all beings ride the vehicle of the Dharma of all buddhas, appearing to take birth throughout the lands of the ten directions and yet not losing or breaking the path of the great vehicle; may all beings ride the supreme jeweled vehicle of omniscience, fulfilling the practices and vows of the bodhisattva Samantabhadra without weariness.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives jeweled carriages to the fields of merit and even to the poor and the orphaned; it is so that beings may be complete in measureless wisdom, be glad and leap for joy, and ultimately all obtain the vehicle of omniscience.
The Gate of Giving Elephants and Horses: Elephants and Horses Are Tamed in Nature and Can Reach Far, and So He Vows That They Obtain the Tamed and Compliant Vehicle
“Sons of the Buddha! The bodhisattva-mahāsattva gives the elephant treasure, whose nature is tamed and compliant, complete in its seven limbs, in the vigor of its years, its six tusks pure, the color of its mouth red as a lotus, its body fresh and white like a snow mountain, ornamented with golden banners, spread over with jeweled nets, its trunk adorned with wondrous jewels of every kind, so that those who see it delight in it and do not weary of it, and it goes ten thousand leagues without ever tiring; or he gives the well-tamed horse treasure, complete in all its marks like a heavenly horse, adorned with the light of wondrous jeweled moon-discs, spread over with nets of true gold and bells, its pace even and level so that the rider is at ease, going wherever he intends swift as the wind, ranging over the four continents sovereign and unobstructed.
“With these elephant and horse treasures the bodhisattva may support his father and mother and his good friends, or give them to beings who are destitute and afflicted; his mind is open and free, giving rise to no regret or grudging, but only redoubling his gladness and increasing his pity, cultivating the virtue of a bodhisattva and purifying the mind of a bodhisattva; and he dedicates these roots of goodness in this way, namely:
‘May all beings abide in the tamed and compliant vehicle, and increase every merit of a bodhisattva; may all beings obtain the vehicle of skillfulness, and be able thereby to bring forth all the dharmas of the buddhas; may all beings obtain the vehicle of faith and understanding, and universally illumine the strength of the Tathāgata's unobstructed knowledge; may all beings obtain the vehicle of setting out, and be able to give rise everywhere to all the great vows; may all beings be complete in the vehicle of the perfection of equality, and fulfill all equal roots of goodness; may all beings accomplish the jeweled vehicle, and bring forth the unsurpassed jewel of the knowledge of the dharmas of the buddhas; may all beings accomplish the vehicle adorned with bodhisattva practice, and open out the flowers of the bodhisattva's samādhis; may all beings obtain the boundless and swift vehicle, and through numberless kalpas purify the bodhisattva's mind, thinking with vigor and penetrating all dharmas; may all beings accomplish the most surpassing, tamed and compliant great vehicle, and by good skillful means be complete in the bodhisattva grounds; may all beings accomplish the loftiest, broadest, and firmest great vehicle, able to carry all beings everywhere so that they all reach the station of omniscience.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving elephants and horses; it is so that beings may all ride the unobstructed vehicle of wisdom, and be full and ultimate and reach the vehicle of buddhahood.
The Gate of Giving Jeweled Seats: A Seat Is Where One Is Placed and What People Look Up To, and So He Vows That They Sit upon the Seat of Awakening
“Sons of the Buddha! When the bodhisattva-mahāsattva gives seats, he may give the lion seat on which he himself is placed. That seat is high, broad, uncommon, and wondrously fine, with beryl for feet, wrought with inlaid gold, and soft garments spread upon it; jeweled banners are set up, wondrous incense perfumes it, and it is fitted out with measureless mixed jeweled ornaments; nets of gold cover it above, and jeweled bells swing in the wind and give forth wondrous sounds; rarities beyond count fill and decorate it all around, and all the ministers and people alike look up to it. The consecrated great king alone is placed upon it, proclaiming the Dharma's transforming influence, which the ten thousand realms honor and follow.
“That king further adorns his body with wondrous jewels, namely: the jewel of universal light, the jewel of Indra-blue, the jewel of great Indra-blue, and the maṇi jewel of the surpassing treasury, bright and pure as the sun, cool as the moon, spread thickly all around like the host of stars, the finest adornment beyond compare; and the wondrous jewels of the ocean and the jewel of the ocean's firm banner, with rare and varied patterns and marks, adorned in every kind of way, most honored and most surpassing amid the great assembly. With silk free of defilement and jāmbūnada gold crowning his head, he enjoys the consecrated station, rules over Jambudvīpa as king, and is complete in measureless strength of great majesty and virtue; with loving-kindness as his mainstay he subdues all enemies, and wherever his teaching and command go, there is none that does not receive and comply with it.
“At that time, with jeweled adorned seats such as these, hundreds of thousands of ten thousands of koṭis of them, measureless and numberless, the wheel-turning king gives to the Tathāgata, that foremost field of merit, and to the bodhisattvas, true good friends, the jewel of the worthy and noble Saṅgha, teachers of the Dharma, father and mother, clan and kin, śrāvakas, pratyekabuddhas, and those who have set out on the bodhisattva vehicle; or he gives them to a Tathāgata's stupa, and even to all who are poor and orphaned; and in accord with what they need he gives to them all. With these roots of goodness he dedicates in this way, namely:
‘May all beings sit upon the seat of awakening, and be able to awaken to the right Dharma of all buddhas; may all beings be placed upon the seat of sovereignty, obtain sovereignty in the Dharma, be such as no vajra mountain can break, and be able to crush every army of Māra; may all beings obtain the buddhas' sovereign lion seat, and be looked up to by all beings; may all beings obtain seats adorned with jewels rare and wondrous of every kind, unspeakably unspeakable in number, and be sovereign in the Dharma and lead beings; may all beings obtain the most surpassing seat of the three kinds of world-realm, adorned by vast roots of goodness; may all beings obtain a seat pervading worlds unspeakably unspeakable in number, whose praise cannot be exhausted in asaṃkhyeya kalpas; may all beings obtain the seat of great, deep, and secret merit, their bodies filling the whole Dharma realm; may all beings obtain inconceivable jeweled seats of every kind, and in accord with the beings held in mind by their original vows widely open the giving of Dharma; may all beings obtain the good and wondrous seat, and display the spiritual powers of buddhas unspeakable in number; may all beings obtain every jeweled seat, every fragrant seat, every flower seat, every garment seat, every garland seat, every maṇi seat, and every inconceivable jeweled seat of beryl and the rest, seats of worlds measureless and unspeakable, seats of the pure adornment of every world, and every vajra seat, and display the Tathāgata's majestic and sovereign might, accomplishing the utmost right awakening.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving jeweled seats; it is so that beings may obtain the great seat of awakening that transcends the world, and awaken of themselves to all the dharmas of the buddhas.
The Gate of Giving Canopies: A Canopy Covers and Shades, and So He Vows That They Obtain the Canopy of Merit and Wisdom
“Sons of the Buddha! The bodhisattva-mahāsattva gives jeweled canopies of every kind. These canopies are uncommon, such as the honored use, adorned with great jewels of every kind, foremost among a hundred thousand koṭis of nayutas of the finest canopies; many jewels form their poles, wondrous nets cover them above, jeweled cords and golden bells hang all around, and maṇi necklaces are hung in due order; when a light breeze stirs them their wondrous sounds are in harmony; pearls, jade, and jeweled treasuries of every kind fill them, and measureless rarities are all used to decorate them; the wondrous fragrance of sandalwood and aloeswood perfumes them everywhere, and the light of jāmbūnada gold is pure and clear.
“With measureless hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of wondrous jeweled things such as these, fully adorned, he presents them with a pure mind to the buddhas and to all the stupas that remain after a buddha's extinction; or, for the sake of the Dharma, gives them to bodhisattvas, to good friends, and to renowned masters of the Dharma; or gives them to father and mother; or gives them to the jewel of the Saṅgha; or again presents them to all the Buddha's Dharma; or gives them to fields of merit among beings of every kind; or gives them to teachers and monks and to the elders; or gives them to those who have first given rise to the mind of awakening, and even to all who are poor and orphaned; and to whoever asks he gives them all. With these roots of goodness he dedicates in this way, namely:
‘May all beings cultivate roots of goodness with vigor so as to cover their bodies, and ever be sheltered by the buddhas; may all beings take merit and wisdom as their canopy, and be forever parted from all the afflictions of the world; may all beings be sheltered by good dharmas, extinguishing the dust, stain, and burning vexation of the world; may all beings obtain the treasury of wisdom, so that the multitude delight to see them and their minds do not weary; may all beings shelter themselves with the quiescent white dharmas, and all reach the utmost of the indestructible Dharma of the buddhas; may all beings well cover their bodies, and reach the utmost of the Tathāgata's pure dharma-body; may all beings become an all-pervading canopy, covering the world everywhere with the wisdom of the ten powers; may all beings obtain wondrous wisdom, transcending the three times without being stained by any of them; may all beings obtain the canopy of one worthy of offerings, accomplish the surpassing field of merit, and receive every offering; may all beings obtain the supreme canopy, attain unsurpassed knowledge, and awaken of themselves.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving canopies; it is so that all beings may obtain a sovereign canopy able to hold all good dharmas; so that all beings may be able with a single canopy to cover everywhere the whole realm of space, the Dharma realm, and all lands, displaying the buddhas' sovereign spiritual powers without turning back; so that all beings may be able with a single canopy to adorn all the worlds of the ten directions and make offerings to the buddhas; so that all beings may make offerings to all the Tathāgatas with wondrous banners, pennants, and jeweled canopies; so that all beings may obtain the canopy of universal adornment, covering all buddha-lands everywhere without remainder; so that all beings may obtain a vast canopy that covers beings everywhere and causes them all to give rise to faith and understanding toward the Buddha; so that all beings may make offerings to one buddha with wondrous jeweled canopies unspeakable in number, and do the same in the presence of each and every buddha unspeakable in number; so that all beings may obtain the lofty and broad canopy of a buddha's awakening, covering all the Tathāgatas everywhere; so that all beings may obtain canopies adorned with every maṇi jewel, canopies adorned with every jeweled necklace, canopies adorned with every firm fragrance, canopies of pure adornment with jewels of every kind, canopies of pure adornment with measureless jewels, and canopies of pure adornment with vast jewels, spread over with jeweled nets and hung with jeweled bells that swing in the wind and give forth subtle and wondrous sounds, covering everywhere the bodies of the buddhas throughout the Dharma realm, the realm of space, and every world; so that all beings may obtain the canopy adorned with knowledge that is without barrier and without obstruction, covering all the Tathāgatas everywhere; and further because he wishes all beings to obtain foremost wisdom; and further because he wishes all beings to obtain the adornment of a buddha's merit; and further because he wishes all beings to give rise to a pure mind of aspiration toward the merit of a buddha; and further because he wishes all beings to obtain measureless and boundless sovereign jewels of the mind; and further because he wishes all beings to fulfill the knowledge that is sovereign in all dharmas; and further because he wishes all beings to cover all things everywhere with their roots of goodness; and further because he wishes all beings to accomplish the most surpassing canopy of wisdom; and further because he wishes all beings to accomplish the all-pervading canopy of the ten powers; and further because he wishes all beings to be able with a single canopy to spread over the buddha-lands of the Dharma realm; and further because he wishes all beings to be sovereign in the Dharma and to be Dharma kings; and further because he wishes all beings to obtain a mind sovereign in great majesty and virtue; and further because he wishes all beings to obtain vast wisdom that is never cut off; and further because he wishes all beings to obtain measureless merit that covers all things everywhere and reaches the utmost in all; and further because he wishes all beings to cover their minds with every merit; and further because he wishes all beings to cover beings with a mind of equality; and further because he wishes all beings to obtain the equal canopy of great wisdom; and further because he wishes all beings to be complete in the skillful means of the great dedication; and further because he wishes all beings to attain a pure mind of surpassing aspiration; and further because he wishes all beings to obtain a pure intent of good aspiration; and further because he wishes all beings to obtain the great dedication that covers all beings everywhere.
The Gate of Giving Banners and Pennants: Banners and Pennants Are Lofty, Conspicuous, and Can Be Raised, and So He Vows That They Raise the Banners of the Dharma
“Sons of the Buddha! The bodhisattva-mahāsattva may give the finest banners and pennants of every kind. Many jewels form their poles, jeweled silk their pennants, and mixed damasks of every kind their banners; jeweled nets hang covering them, and their light and color fill all around; jeweled bells swing lightly, their notes in harmony; wondrous jewels rare and uncommon, shaped like a half-moon, and the light of jāmbūnada gold surpassing the brightness of a clear day, are all set upon the banners; in accord with what the fruits of deeds in the various worlds display, wondrous things of every kind serve as their adornment. Such wondrous banners and pennants as these, numberless thousands of ten thousands of koṭis of nayutas of them, their reflections joined and their radiance linked so that each sets off the next, their brightness pure and clean, pervade the whole earth and fill the ten directions, the realm of space, the Dharma realm, and all buddha-lands.
“With a pure mind of faith and understanding the bodhisattva-mahāsattva takes measureless banners and pennants such as these and gives them to all the buddhas of the present and to all the stupas that remain after a buddha's extinction; or gives them to the jewel of the Dharma; or gives them to the jewel of the Saṅgha; or gives them to bodhisattvas and to good friends; or gives them to śrāvakas and pratyekabuddhas; or gives them to a great assembly; or gives them to a single person; and to all who come seeking he gives them everywhere. With these roots of goodness he dedicates in this way, namely:
‘May all beings be able to raise the banners and pennants of every root of goodness and merit, which cannot be destroyed; may all beings raise the banners and pennants sovereign in every dharma, honoring and loving them and guarding them with diligence; may all beings ever write the right Dharma upon jeweled silk, and uphold the Dharma-treasury of the buddhas and bodhisattvas; may all beings raise the lofty and conspicuous banner, and light the lamp of wisdom that universally illumines the world; may all beings raise the firm banner, and be able to crush and destroy every deed of Māra; may all beings raise the banner of the strength of wisdom, which no Māra can break; may all beings obtain the Nārāyaṇa banner of great wisdom, and crush every banner of conceit in the world; may all beings obtain the banner of the great light of the sun of wisdom, and universally illumine the Dharma realm with the sunlight of wisdom; may all beings be complete in the banner adorned with measureless jewels, filling all the worlds of the ten directions and making offerings to the buddhas; may all beings obtain the banner of a Tathāgata, and crush and destroy all the ninety-six kinds of heterodox views.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving banners and pennants, so that all beings may obtain the profound, lofty, and broad banner of bodhisattva practice and the pure path of the banner of the bodhisattvas' practice of spiritual powers.
The Gate of Giving the Multitude of Jewels: Opening the Treasury and Giving Jewels, He Vows That They Obtain the Three Jewels and the Jewel of Wisdom
“Sons of the Buddha! The bodhisattva-mahāsattva opens his treasuries of many jewels and, with hundreds of thousands of koṭis of nayutas of wondrous rare jewels, gives to numberless beings, granting them in accord with their intent, his mind begrudging nothing; and he dedicates these roots of goodness in this way, namely:
‘May all beings ever see the jewel of the Buddha, cast off folly, and cultivate right mindfulness; may all beings be complete in the light of the jewel of the Dharma, and uphold all the Dharma-treasuries of the buddhas; may all beings be able to gather in every jewel of the Saṅgha, providing for them and making offerings without ever wearying; may all beings obtain the unsurpassed jewel of the mind of omniscience, purify the mind of awakening, and never turn back; may all beings obtain the jewel of wisdom, enter everywhere into all dharmas, their minds without doubt; may all beings be complete in the jewels of all the bodhisattva's merits, and reveal and expound measureless wisdom; may all beings obtain the jewels of measureless wondrous merit, and cultivate to fullness the wisdom of the ten powers of right awakening; may all beings obtain the sixteen jewels of knowledge of the wondrous samādhis, and ultimately fulfill vast wisdom; may all beings accomplish the jewel of the foremost field of merit, and awaken to the unsurpassed wisdom of a Tathāgata; may all beings become the foremost and unsurpassed lord of jewels, and open and expound all dharmas with inexhaustible eloquence.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving the multitude of jewels, so that all beings may all fulfill the foremost jewel of wisdom and the jewel of the Tathāgata's unobstructed pure eye.
The Gate of Giving Ornaments: Giving What Adorns the Body, He Vows That They Obtain the Adornment of Body, Speech, and Mind
“Sons of the Buddha! The bodhisattva-mahāsattva may make a gift of wondrous ornaments of every kind, namely: every implement that adorns the body, making the body pure and wondrous so that nothing about it fails to please. The bodhisattva-mahāsattva looks equally upon all the beings of the world as upon his own only child, and wishes to cause them all to obtain a pure and wondrous adornment of bodily form, to accomplish the supreme ease of the world and the joy of a buddha's wisdom, to abide in the Buddha's Dharma, and to benefit beings. With hundreds of thousands of koṭis of nayutas of jeweled ornaments uncommon and wondrous of every kind such as these, he practices giving with vigor.
“When he practices giving, he dedicates these roots of goodness in this way, namely:
‘May all beings accomplish the unsurpassed wondrous ornaments, and adorn gods and humans with pure merit and wisdom; may all beings obtain the pure mark of adornment, and adorn their bodies with pure merit; may all beings obtain the finest mark of adornment, and adorn their bodies with the marks of the hundred merits; may all beings obtain the unconfused mark of adornment, and adorn their bodies with every mark; may all beings obtain the mark of adornment of well-purified speech, and be complete in every kind of inexhaustible eloquence; may all beings obtain the mark of adornment of the sound of every merit, their voices pure so that those who hear them are pleased; may all beings obtain the lovable mark of adornment of the speech of the buddhas, causing beings to hear the Dharma with joy and cultivate pure conduct; may all beings obtain the mark of adornment of the mind, entering deep meditative concentration and seeing all buddhas everywhere; may all beings obtain the mark of adornment of dhāraṇī, illumining all the right Dharma of the buddhas; may all beings obtain the mark of adornment of wisdom, and adorn their minds with the wisdom of a buddha.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of bestowing every ornament; it is so that beings may be complete in all the measureless Dharma of the buddhas, full and adorned in merit and wisdom, and forever parted from all conceit and heedlessness.
The Gate of Giving the Jeweled Crown: The Crown and the Pearl Are upon the Head, Supreme and Hardest to Relinquish, and So He Vows That They Obtain the Crown of Wisdom
“Sons of the Buddha! The bodhisattva-mahāsattva takes the maṇi jeweled crown of the sovereign royal station received at consecration, together with the bright pearl within his topknot, and gives them everywhere to beings, his mind begrudging nothing; he cultivates constantly and with vigor, becomes a great lord of giving, studies the wisdom of giving, increases the root of relinquishing, is wise and skillful, his mind vast, and gives to all; and with those roots of goodness he dedicates in this way, namely:
‘May all beings obtain the consecration of the Dharma of the buddhas, and accomplish omniscience; may all beings be complete in the crest of the topknot, obtain foremost wisdom, and reach the far shore; may all beings gather in beings everywhere with the jewel of wondrous wisdom, and cause them all to reach the utmost crown of merit; may all beings all accomplish the jeweled crown of wisdom, and be fit to receive the world's homage; may all beings adorn their heads with the crown of wisdom, and become kings sovereign in all dharmas; may all beings bind the bright pearl of wisdom upon their crowns, which none in all the world can see; may all beings all be fit to receive the world's bowing at their feet, accomplish the crown of wisdom, and illumine the Buddha's Dharma; may all beings wear upon their heads the crown adorned with the ten powers, the jeweled ocean of wisdom pure and complete; may all beings reach the crown of the great earth, obtain omniscience, reach the utmost of the ten powers, and break the retinue of the Māras at the summit of the realm of desire; may the beings obtain the foremost and unsurpassed king of crowns, and attain the crown of the light of omniscience, which none can outshine.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving the jeweled crown, so that beings may obtain the wondrous maṇi-jeweled crown of wisdom in the utterly pure place of foremost knowledge.
The Gate of Rescuing from Prison: Relinquishing Wealth and Body to Rescue the Bound, He Vows That Beings Be Loosed from Every Bond
“Sons of the Buddha! The bodhisattva-mahāsattva sees beings placed in the dark places of a prison, their bodies bound and held in fetters, manacles, cangues, and chains, unable to rise or sit at ease, the multitude of sufferings crowding upon them, without kin or acquaintance, with nothing to turn to and no rescue, naked, starving, and worn, in bitterness so severe that it can hardly be borne. Seeing this, the bodhisattva relinquishes all the wealth and jewels he has, his wife and children, his retinue, and his own body, and rescues those beings within the prison, just as the bodhisattva Great Compassion and the bodhisattva King of Wondrous Eyes did; and having rescued them, he gives them everything in accord with what they need, removes their suffering and affliction, and causes them to be at peace; and then he gives them the unsurpassed jewel of the Dharma, causing them to cast off heedlessness, abide in roots of goodness, and not turn back in mind within the Buddha's teaching.
“Sons of the Buddha! When the bodhisattva-mahāsattva rescues beings within a prison, he dedicates these roots of goodness in this way, namely:
‘May all beings ultimately be liberated from the bondage of craving; may all beings cut off the stream of birth-and-death and rise to the shore of wisdom; may all beings extinguish folly, give birth to wisdom, and be liberated from every bondage of affliction; may all beings extinguish the bonds of the three realms, obtain omniscience, and ultimately go forth; may all beings forever cut off every knot and bond of affliction, and reach the far shore of the wisdom of the ground without affliction and without obstruction; may all beings be apart from every stirring of thought, from ratiocination, and from discrimination, and enter the equal and unmoving ground of knowledge; may all beings be loosed from every bond of desire, forever parted from all the greed and desire of the world, and unstained within the three realms; may all beings obtain surpassing aspiration, and ever have the buddhas expound gates of Dharma for them; may all beings obtain the liberation without clinging and without bondage, their minds vast as the Dharma realm and ultimate as space; may all beings obtain the spiritual powers of a bodhisattva, tame beings in all worlds, and cause them to leave the world and abide in the great vehicle.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of rescuing the suffering beings of the prison, so that beings may everywhere enter the ground of the Tathāgata's wisdom.
The Gate of Substituting for a Condemned Prisoner: Relinquishing His Own Body and Life for the Prisoner Facing Execution, He Vows That Beings Obtain the Life of Fearlessness
“Sons of the Buddha! The bodhisattva-mahāsattva sees a prisoner bound in five places, undergoing all manner of bitter torment; the guards drive and press him, taking him toward the place of death to cut off his life; he relinquishes all the instruments of joy in Jambudvīpa, and from kin and friends alike he must part forever; he is set upon a high block and cut apart with a blade, or run through the body on an upright wooden stake, or wrapped in cloth, doused with oil, and burned with fire — sufferings such as these, pressing upon him in every way.
“Seeing this, the bodhisattva gives up his own body and undergoes it in that one's place. He does as the bodhisattva Ajita, the bodhisattva King of Surpassing Practice, and the remaining measureless great bodhisattvas did, who for the sake of beings gave up their own bodies and lives and underwent all manner of bitter torment. At that time the bodhisattva says to the one in charge: ‘I vow to give up my body in place of his life; sufferings such as these may be given to me. Whatever you would inflict upon him, do to me as you please; and were the suffering to exceed his by asaṃkhyeya times over, I ought still to bear it, so that he may be set free. If I see him about to be killed and do not give up my body and life to ransom him from his suffering, then I am not called one who abides in the bodhisattva's mind. Why is this? Because it is for the sake of rescuing and guarding all beings that I have given rise to the mind of awakening that is omniscience.’
“Sons of the Buddha! When the bodhisattva-mahāsattva gives up his own body and life to rescue beings, he dedicates these roots of goodness in this way, namely:
‘May all beings obtain the ultimate body and life that is never cut off or exhausted, and be forever parted from every calamity and oppression; may all beings abide relying on the buddhas, receive omniscience, be complete in the ten powers, and obtain the prediction of awakening; may all beings rescue everywhere all that has consciousness, cause them to be without dread, and forever come out of the evil destinies; may all beings obtain the life of all, and enter the deathless realm of wisdom; may all beings be forever parted from enemies and foes, be free of every danger and distress, and ever be gathered in by the buddhas and by good friends; may all beings cast off every sword, weapon, and instrument of evil suffering, and cultivate pure and good deeds of every kind; may all beings go far from every dread, and beneath the tree of awakening crush and subdue the armies of Māra; may all beings go far from the dread of the great assembly, their minds pure and fearless toward the unsurpassed Dharma, able to make the supreme great lion's roar; may all beings obtain the unobstructed lion-wisdom, and practice right deeds in all worlds; may all beings arrive at the place of fearlessness, and ever be mindful of rescuing and guarding the beings who suffer.’
“This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time when he gives up his own body and life to rescue those prisoners about to be executed; it is so that beings may leave the suffering of birth-and-death and obtain the supremely wondrous joy of the Tathāgata.
先看這一段站在哪裡
十迴向的第六，名為隨順堅固一切善根迴向。說者仍是金剛幢菩薩，自己提問、自己回答，本段之內沒有別的菩薩插問，也沒有偈頌。文分四節：先牒名徵起，次明行這個施的身，次總列所要施的事，然後依所列的事一件一件展開，每一件都成一個迴向。
這一段最容易被誤讀的地方，是把它看成一份布施清單。它不是。經文的結構是三段一循環——先說施了什麼，再說「願一切眾生」如何如何，最後以『是為菩薩摩訶薩布施某某時善根迴向』一句作結。所施之物與所願之法之間有一條線：施食則願得智慧之食，施衣則願得慚愧之衣，施燈則願得種種之光，施蓋則願得功德智慧之蓋。布施在這裡不是善行的條目，是取譬的憑藉——手上交出去的那一件事物，當場被用來指認一件法。這是本迴向的骨法，讀者從第一段就要看住。
還有一個數目要先講清楚，因為古來的說法不一。經文自身的分段，本單元實得二十九段，其中二十八段以「是為菩薩摩訶薩……善根迴向」作結，唯獨施湯藥那一段結在「以諸善根如是迴向」而沒有「是為」句。澄觀《疏》則把這二十九段收為二十五門——他把五段寶車合為一門，象與馬合為一門，幢與旛合為一門，寶冠與髻珠合為一門。此外澄觀在標列段還數出另一個數：他說「若望下迴向，應為六十；若直就文數，都八十事」，並把八十事分開——「前二十七事是外財施。次救獄囚，一兼於內、外代囚命。下二十九事唯明內財。」段、門、事三個數各有各的算法，不可混為一談；凡本篇說到「門」，一律是澄觀的科，不是經自己標的。
分位之名也一樣。『十迴向位』『三賢』『隨相』『離相』『位行』『位果』這些名目，經文從頭到尾一個也沒出現。澄觀科這一大段為「隨相迴向」的前二分（總相標列、依標廣顯），離相迴向與釋迴向名都在本段之後。以下凡言隨相、離相處，都是澄觀承科而說。
牒名徵起：什麼叫「隨順堅固」
先問一個字面問題：善根本來就是善根，為什麼要說「隨順堅固」？
澄觀的解法是：所修的都是事上的善，而這些事善要「皆悉順入堅固法性」才成迴向。他把「堅固」解作平等——平等之理不可壞，所以叫堅固；「隨順」就是入。順了這個平等之理，也就順了一切善根。
這裡要排一個誤讀：容易把「堅固」讀成『意志堅定』『善根深厚』。經名所說的堅固不在能修的心上，在所向的理上。澄觀還補了一層，說這個名可以兩面立——一面約所迴的善根與所向的實際立名，一面也可以說「堅固即善根」，堅固本身就是那個善根。他最後歸到一句：「即以無礙善根而為其性。」
落到用處：讀下面二十九段時，別把它們當作二十九件功德的累積。每一段的重點都在後半——那件事善順到什麼理上去了。
所依身門：為什麼行施的偏偏是個帝王
第二個問題更實際：菩薩什麼身分不能行施，經文為什麼偏舉一個帝王？
澄觀先點明經文用了一個「或」字——「菩薩行檀之身，隨宜萬類，故置或言」，可見不是限定。至於為什麼偏舉王身，他給三個理由：一是在家才是能施之位，二是難捨能捨，舉高的來策動低的，三是菩薩多半為王。法藏《探玄記》給的是四個理由，其中「有七寶可施」與『攝化無敢違命』二項為澄觀所無，餘二項與澄觀相當。
經文接著鋪陳這個王的德相。澄觀分兩層：先是統領自在之德，共十二句；後是正報殊倫之德，具七種果——宗族果、信言果、大色果、壽命果、大力果、聲譽果、人性果。他還把王政那一段解得很細：「不刑不罰，感德從化」他釋為「威而不猛」，並說「導之以德義，莫敢不服，則庶人無刑；齊之以禮樂，莫敢不敬，則大夫無罰」。至於「執持一蓋溥蔭萬方」的蓋，他立三義——無私萬物、等教十善、慈悲之蓋，並引大光王之語「如諸菩薩為高蓋，慈心普蔭諸眾生」為證。
排誤：這一段不是在讚歎世間的王權。澄觀特別點出經文「以四攝法攝諸眾生」一句是「顯是菩薩，揀異世王」——四攝一出，這個王就與世間帝王分開了。
落到用處：所依身講的是行施的本錢。手上有得施、心裡捨得下、身分上不受阻，這三樣齊了才談得上廣行布施。讀者不必真作王，但可以反問自己：我所以施不出去，缺的是哪一樣？
標列所施：先把要施的事一次列完
為什麼要先總列一遍，然後再一件一件展開？
因為這一迴向的體例是「依標廣顯」——先標後釋。澄觀在這裡數出八十事，並指出標與釋之間有五種不齊：有無異（傘與頂髻標中有而釋中無，舍宅標中無而釋中有）、名字異、開合異、前後異、廣略異。他的結論是「餘皆大同」。
這裡有一個要緊的排誤：標列段裡已經出現了內財之事——連膚頂髮、眼耳鼻舌、血肉骨髓都列在其中，但這不表示內財施的段落已經開始。內財施的正段在本單元之後才起。標列是總目，廣顯才是正文，二者的次第與詳略本來就不一致。
還有一層要看住：這一大段所列並不都是財施。澄觀說得明白——代命與救人被殘害，是無畏施；告知佛出世於世，是法施；至於斷殺，望所殺的一邊是無畏施，望能殺的一邊令他持五戒就是法施。他最後說「又此等既並是法門，俱通三施」。所以這一段名為施行，實際上財、法、無畏三施都在裡面。
落到用處：先看目錄再讀正文。二十九段讀下來若覺得瑣碎，回到這一段，就知道它們原是一張表上的條目。
善攝心門：一切迴向共用的那一個心
第四節只有短短幾句，卻是全段的樞紐。經文說「如是施時，發善攝心，悉以迴向」，然後列六樣所攝——色，受想行識，王位，眷屬，資具，惠施。
先問：為什麼是「攝」？澄觀的解釋是，善攝正是在釋「隨順」二字——施與迴向的時候，對自他的五蘊等等，心不住著、不令馳散，這就叫善攝。他又指出這一心是兩頭通的：望著前面是能施之心，望著後面是能迴向之心，「故下諸門迴向之內皆以此心貫之」。
最要緊的是他接下來那一段，把善攝逐一配到六度上：捨去住著就順了施善，沒有別的所求就順了戒善，能忍深理就順了忍善，離於色相就順了進善，心不馳散就順了定善，了達無生就順了慧善。這樣一來，六度不是六件另外要修的事，是同一個善攝之心在六個方向上的順。
排誤：不要把「善攝」讀成收攝五蘊、把心關起來。所攝的六樣裡有王位、眷屬、資具、惠施——都是向外的事。善攝不是不接觸，是接觸而不住。
落到用處：以下二十九段，段段都是這一心的展開。讀到哪一段生不起來，回到這裡問一句：我這件事施出去的時候，心住在哪裡了？
施食門：為什麼一切施從食開始
澄觀解釋得很直接：「以食為世命，貴賤同依，故首明之。」食是活命之本，貴賤都靠它，所以放在最前。
再看願文怎麼轉。經文願眾生「得智慧食」，並且要「了知食性」——不只是給一種更好的食，是要人看透食這件事的體性，於是「無所貪著，但樂法喜出離之食」。末後兩句最重：「哀愍眾生，為作福田，現受摶食。」摶食是一團一團取而食之的世間之食，澄觀注了一句「今云摶者，尚依古譯」。已經以法喜為食的人，還受這種食，不是因為需要，是為眾生作福田而示現受。
排誤：『不貪著食』不等於厭食絕食。經文的次第是了知食性在先，貪著自落；而且最後還回來受食。這是華嚴一貫的路數——不是離開這件事，是在這件事上不住。
落到用處：吃飯的時候可以驗一驗自己在哪一頭——是為了味，還是為了活著能修，或者已經能為別人而受。
施飲門：解渴這件事可以指到哪裡
飲與食分為兩門，因為所治不同：食治飢，飲治渴。所以這一門的願文整個扣在渴上——「斷世渴愛，常求佛智」。
看它如何一路開展：先願眾生「飲法味水」而精勤修習具菩薩道；再斷世間渴愛；再離欲的境界而得法喜之樂；再說這身是「從清淨法而生」；再說「常以三昧調攝其心」；最後入智慧海、興大法雲、霔大法雨。從一口水說到降下法雨，中間一步不亂：水入身、法入心、心成海、海起雲、雲成雨——受法的人自己成了施法的人。
排誤：「離欲境界，得法喜樂」不是把苦樂都取消。經文明白說得樂，只是所樂之處換了。
落到用處：渴是最誠實的感覺。人心裡真正渴的是什麼，往往在最疲倦的時候才看得見。這一門教的就是把那個渴認出來，然後改一個所渴的對象。
施味門：六味與十味
這一門的施行段寫得極細——辛、酸、鹹、淡以及甘、苦，說到四大安隱調和、肌體盈滿、氣力強壯，甚至說到「嚥咀之時，不欬不逆」。為什麼要寫這麼細？因為所施之物越實，取譬時所指之法才越切。
願文一共十句，句句在「味」上翻。澄觀在這一門特別提示，此門文有四段而不是三段，因為多了最後「為令一切眾生勤修福德」的迴向所為一段。十願之中，第一願「得最上味，甘露充滿」——澄觀說甘露「約法亦即涅槃，為甘露不死之味」。往下有法智味、無量法味、勝智味、一法味、最勝味、無異法味，最後歸到「法味增益，常得滿足無礙佛法」。
排誤：中間有一願說「得無貪著一切上味，不染世間一切諸味」，容易被讀成教人吃得清淡。經文的措辭是不染，不是不食；下一句緊接著就是「常勤修習一切佛法」，可見所對治的是染，不是味。
落到用處：味是最日常的觸境。一天之中在味上動幾次心，大略就知道自己的定力在什麼位置。
施車乘門：從代步到諸乘
車的用處是代步致遠，所以願文一律扣在「乘」上——澄觀說得乾脆：「迴向十願，皆約代步。」
願文列的乘有九種：大乘、不可壞乘、最勝乘、最上乘、速疾乘、大力乘、福德具足乘、出世間乘、出生無量諸菩薩乘。這一門的文字比別門短，只有一願直下，沒有分列十句。
這裡要順帶記一件事：澄觀說本門的施行「義通馬等」，但象馬另有專門，寶車也另有五段，所以此門只就一般車乘而說。經文之中同一類物事分見數門，正是「依標廣顯」與標列不能一一對應的實例。
排誤：九種乘不是九種交通工具的比配，也不是九個階位。它們是同一乘的九面——就其不壞說不可壞，就其速說速疾，就其能生說出生無量諸菩薩乘。
落到用處：問自己現在所乘的是什麼。若答不上來，多半是還沒有上車。
施衣門：慚愧是一件衣服
衣的功用有二：覆體、禦寒。這一門取的是覆體那一面——「願一切眾生得慚愧衣以覆其身，捨離邪道露形惡法」
澄觀在這一門引《瑜伽》說施衣能感妙色，理由是衣能禦寒而令顏色潤澤——這是就世間果報說。而經文的願文接著就轉：顏色潤澤、皮膚細軟之後，直接接到「成就諸佛第一之樂，得最清淨一切種智」。
要注意「露形惡法」四字。經文把無慚無愧比作赤身露體，這個比喻不是修辭上的裝飾——衣之於身，正如慚愧之於行；沒有慚愧的人，行為在人前是遮不住的。
排誤：慚愧不是自我譴責。它是一種對善惡的敏感，敏感的人才遮得住不該露的，這與消沉不同。
落到用處：慚愧最容易在獨處時失去。這一門提示的驗法很簡單——沒有人看見的時候，那件衣服還在不在身上。
施華門：華開與人見
這一門的施行段列了十種華，又列了所供養的田——現在諸佛、佛滅後塔廟、說法之人、比丘僧寶、一切菩薩、諸善知識、聲聞、獨覺、父母、宗親，一直到自身以及貧窮孤露之人。澄觀特別點出「下至自身者，身為福田」——連自己也算一塊福田，這一句很值得留意。
願文十句分兩路。一路從華的開敷取義：「皆得諸佛三昧之華，悉能開敷一切諸法」；一路從華的可見可愛取義：「皆得如佛，見者歡喜，心無厭足」「所見順愜，心無動亂」。中間又有阿伽陀藥、智慧日光、菩提淨月、大寶洲四個譬喻連下，這在本單元諸門中是喻最密的一段。
排誤：「見者歡喜」不是求人緣。經文的次第是先「皆得如佛」，然後才見者歡喜——所歡喜的是那個如佛之德，不是相貌。
落到用處：華是開了才是華。人的德也一樣，不開敷就只是種子。
施鬘門：讓人一見就受益
澄觀釋鬘為「貫華如環，而為首飾或以纓身」，並說「未見則樂見，正見則愛樂」——這一門的願文整個建在「見」字上。
一願之中，「人所樂見」之後九句皆以「見者」起：見者欽歎、見者親善、見者愛樂、見者渴仰、見者除憂、見者生喜、見者離惡、見者常得親近於佛、見者清淨獲一切智。一路從歡喜看到除憂，從除憂看到離惡，從離惡看到親佛，最後歸到獲一切智。
這一門與上一門的施華只隔一段，但取義不同：華取開敷，鬘取莊飾而為人所見。同一類物事而所指之法有別，正是本迴向取譬之細處。
排誤：不要把這一門讀成願眾生得好相貌。所願的是「人所樂見」之德——一個人在場而別人得利益，這是德的作用，不是容貌。
落到用處：檢查自己出現在人前時，別人是輕鬆一分還是緊張一分。這比自我評價可靠。
施香門：為什麼香偏偏配戒
香有多門——這一門是香，下一門是塗香。澄觀說得清楚：香本來十度萬行都可以稱香，這一門偏就戒說，是因為「翻破戒之穢故」。香治穢，戒治破戒之穢，所以相配。
願文列了十種戒：不缺戒、不雜戒、不污戒、無悔戒、離纏戒、無熱戒、無犯戒、無邊戒、出世戒、菩薩波羅蜜戒。這十個名不是十條戒律，是同一持戒的十種相——就其不缺說不缺，就其不夾雜說不雜，就其不熱惱說無熱。末後一句「願一切眾生以是戒故，皆得成就諸佛戒身」，澄觀注為「末句結因成果，謂五分之一」——戒身是五分法身之一。
排誤：「無悔戒」容易被讀成持戒之後心裡沒有後悔。它是說這戒本身不留可悔之處。
落到用處：戒的驗法是氣味。一個人身上有沒有戒，旁人不必問，久了自然聞得出來。
施塗香門：十度都可以是香
塗香與香分為兩門，取義不同：香在辟穢，塗香在熏發。澄觀說「十度皆有熏發資長菩提心義，辟除蔽障，俱得稱香」。
所以這一門的願文把十度逐一配成香：施香、戒香、忍香、精進香、定香、慧香，然後是法香、德香、菩提香，最後一句「清淨白法妙香普熏，永滅一切不善之法」。每一句都用「普熏」二字——熏是漸漬之功，不是一次成就的。
要看住每一句的下半。施香配的是「悉能惠捨一切所有」，戒香配的是「得於如來究竟淨戒」，忍香配的是「離於一切險害之心」，精進香配的是「常服大乘精進甲冑」。上半是香，下半是那一度的實義，句句都是實說。
排誤：十度配香不是把六度湊成十。經文所列的九香加上末後一句，是就熏發之義而立，不必與別處的十度名數強行對齊。
落到用處：熏是慢的。這一門提醒的是不要求速效——香不是塗上就香，是久了才透。
施床座門：安身之處與安心之處
床座是安身之具。這一門十願，句句以『得某某床座』起，把所安之處一路提上去：諸天床座、賢聖床座、安樂床座、究竟床座、平等床座、最勝床座、安隱床座、清淨床座、安住床座，最後是「師子床座，常如如來右脇而臥」。
從諸天到賢聖是第一轉——澄觀在這裡點出賢聖床座所對治的是「捨凡夫意，住菩提心」。從賢聖到究竟、平等是第二轉，所安之處由人轉理。最後歸到師子座，而且以如來右脇而臥收尾——這是一個很具體的相，臥法即是安法。
要記一件事：床座與寶座在本單元是兩門。澄觀說此門「初舉施行，下第十八別明施座故」，可見二者分工——床座就安身說，寶座就所處尊位說。
排誤：「常如如來右脇而臥」不是講睡姿。它取的是那個安穩無擾之相，臥而正念不失。
落到用處：一個人心裡安不安，看他躺下之後就知道。這一門的迴向所為也正是「為令眾生修習正念、善護諸根」。
施房舍門：住得下來與住不住著
房舍與住處也分兩門。這一門的願文有一個很特別的轉折：先願眾生「安住清淨佛剎，精勤修習一切功德」，緊接著就是「捨離一切住處執著」，再接「了諸住處皆無所有」。
先問：既願他有住處，又願他不執住處，是不是矛盾？不矛盾。經文的次第是先住而後不著，不是先不著而後無住。所以下面接著說「攝取一切諸佛所住，住究竟道安樂住處」——澄觀釋「一切諸佛所住」為「聖、天、梵等」，又說末句「不捨佛最上住者，住大寂室」。有所住而不執所住，最後歸到那個最上之住。
排誤：「了諸住處皆無所有」不是說沒有房子。所無的是住處之性，不是住處之事；否則下一句「攝取一切諸佛所住」就無從說起。
落到用處：住處是人最鬆懈的地方。這一門的迴向所為說得很體貼——「為欲利益一切眾生，隨其所應，思惟救護」，把自己的安居用來想別人的事。
施住處門：依什麼而住
上一門說住處之體，這一門說所依。二願：第一願「常獲善利，其心安樂」，第二願十句皆作『依某某住』：依如來住、依大智住、依善知識住、依尊勝住、依善行住、依大慈住、依大悲住、依六波羅蜜住、依大菩提心住、依一切菩薩道住。澄觀對這一門只有一句「十二住處，謂僧坊等」——經文自身已經說得很清楚，不勞多釋。
十個所依可以分作三層：前三是人（佛、智、善知識），中四是行（尊勝、善行、大慈、大悲），後三是道（六度、菩提心、菩薩道）。人、行、道三層一路收緊，最後住在道上。
排誤：容易把「依止」讀成依止某一位師父或某一條戒。十樣裡善知識只佔一條，可見所依是一整片地基，不是單一支點。
落到用處：這一門的迴向所為連下十個「清淨故」——福德、究竟、智、道、法、戒、志樂、信解、願、一切神通功德。這十樣正好可以當一張自檢表：所依缺哪一樣，哪一樣就先不淨。
施燈明門：光是怎麼一層層開的
燈的用處是破暗，所以十願全在光上。要看它怎麼一層層開：無量光是照佛正法，清淨光是照見「世間極微細色」，離翳光是了眾生界空無所有，無邊光是身出妙光普照，普照光是於佛法心無退轉，佛淨光是一切剎中顯現，無礙光是一光遍照法界，無斷光是照佛剎而不斷，智幢光普照世間，最後無量色光「照一切剎示現神力」。從照法到照色，從照色到照空，再從照空回到照剎示現——一圈走完又回到世間。
這一門在文體上還多一節。願文之後，經文又連下十句「以此善根」——隨逐、攝受、分布、慈愍、覆育、救護、充滿、緣念、等益、觀察眾生。澄觀科此門為四段——施行、迴向行、雙結二行、迴向所為，並逐段點出經文中對應的起句。這是本單元少數四段俱全而分明的一門。
排誤：「離翳光」的翳不是眼病。經文接的是「了眾生界空無所有」，可見所離的是見上的障。
落到用處：暗處是最先要照的地方。人心裡總有幾處不肯照，那幾處就是這一門所指。
施湯藥門：唯一沒有「是為」句的一段
這一門先要記一件文本上的事實：全單元二十九段之中，只有這一段結在「以諸善根如是迴向」，沒有「是為菩薩摩訶薩……善根迴向」的結句。 這不是脫文的判定，只是照大正實文誌錄；澄觀科此門「十四湯藥中三」，恰也只作三段而不作四段。
再看義。願文十句，從「於諸蓋纏，究竟得出」起——蓋纏是煩惱的覆蔽纏縛，把煩惱說成病，這是全門的取譬。往下：永離病身而得如來身，作大良藥滅不善之病，成阿伽陀藥而住不退轉地，成如來藥能拔煩惱毒箭，親近賢聖滅諸煩惱，作大藥王「永除眾病，不令重發」，作不壞藥樹能救療一切，得一切智光而出眾病箭，最後一句最實在——「善解世間方藥之法，所有疾病為其救療」。前九句都在法上說病，末一句回到世間的真病真藥。
排誤：「不令重發」四字要留意。經文所求的不是止痛，是斷根；藥治而復發，在這一門的標準裡不算治好。
落到用處：煩惱最像病的地方在於會復發。這一門教的是分辨——這一次的平靜是藥效，還是真的除了根。
施器門：能裝多少，才裝得下多少
施器一門的施行段寫得很有層次：先列九種器與所盛之寶，再列所施之田，每一田都給了一句理由——施佛因為「信佛福田不思議」，施菩薩因為「知善知識難值遇」，施聖僧「為令佛法久住世」，施父母「為尊重」，施師長為他恒常誘誨。最後說「如是施時，於其施物及以受者，皆無所著」。
願文十句全在「器」字上翻，第一句就把器放到最大——「成等虛空無邊藏器，念力廣大，悉能受持世、出世間一切經書，無有忘失」。往下是清淨器、無上寶器、廣大法器、最勝寶莊嚴器、功德所依處器、趣入一切智器、盡未來劫菩薩行器、三世諸佛種性勝功德器，最後是容納一切如來眾會道場之器。器越說越大，最後大到能容道場。
澄觀在這裡提示了一個讀法：「一器即發多願，未必一器以對一願。」不要拿九種器去配十個願。
排誤：器的譬喻重點不在盛物，在容量。經文說的是受持之力——裝得下多少法，就是多大的器。
落到用處：法聽了記不住、記住了用不上，多半不是法的問題，是器的問題。器要先養大。
施寶車奉佛門：所施同而所向異
以下五段同用眾寶車，而所施之田各異：佛、善知識、僧、聲聞獨覺、福田乃至貧窮孤露。澄觀把這五段合為一門，稱為「十六施車」。
第一段施佛。願文二十句，是本單元最長的一組，可分三層：前六句就信與捨說——「悉解供養最上福田，深信施佛，得無量報」「於諸如來無所吝惜，具足成就大捨之心」「於諸佛所行無盡施」；中間就往詣說——遍至無礙神通、任運能往一切佛剎、分身遍滿等虛空界、得無比身遍往十方；最後就行說——修安樂行、得速疾行、普入法界十方國土、行普賢行無有退轉，末句歸到「昇於無比智慧之乘，隨順法性見如實理」。
排誤：中間那一大片神通願容易被讀成求神通。看它的落點——每一句的目的都是「親近供養」「遍往十方」，是為了到得了佛所而說的能力，不是為了能力本身。
落到用處：施佛之施最容易變成交換。這一門的第一願就先把它堵住——所求的是解得供養這件事，不是求報。
施善知識車門：跟得上，才是隨順
第二段施善知識。願文二十句，幾乎每一句都在講一件事——不離。憶持善知識之教而不忘失，同一義利，尊重供養而「順可其心」，得善志欲隨逐善友，常得值遇而「專意承奉，不違其教」，樂善知識而「無間無雜，亦無誤失」，能以其身施善知識而「隨其教命靡有違逆」。
先問：這樣不是把人繫在一個人身上嗎？看下半就知道不是。後面接著轉：隨善知識聽聞諸佛所說正法，與善知識同一善根清淨業果，與諸菩薩同一行願究竟十力，然後就一路開到受持正法、乘大乘、得無礙智、往來自在。所依的是人，所得的是法。
排誤：「隨其教命靡有違逆」不是放棄判斷。前文已經說了「同一義利」——所隨的是那個共同的義利，不是個人的意思。
落到用處：這一門可以當作一面鏡子。跟隨一位善知識而三年不見法上長進，要問的不是他，是自己隨的是什麼。
施僧寶車門：從凡入聖的那一道門
第三段施僧。施行段先列了七心——一切施心、智善了心、淨功德心、隨順捨心、僧寶難遇心、深信僧寶心、攝持正教心。心先列出來，再說施；可見這一門重在施的存心。
願文十九句，前半整片都在說一件事：離凡入聖。「離凡愚法，入賢聖處」「速入聖位，能以佛法次第開誘」「皆得成就無上僧寶，離凡夫地，入賢聖眾」。後半轉到神通與遍入——乘智慧乘轉正法輪、一念能往不可說世界、乘虛空身、遍入一切佛眾會、得輕舉身、獲無邊際善巧神足、以神通力如影普現，最後「得入法界無礙方便，一念遍遊十方國土」。
排誤：僧寶不等於出家眾的統稱。經文所指的是「賢聖眾」——這一門所願的入，是入那個果位上的僧，不是換一種身分。
落到用處：對僧寶的信，最實在的驗處是難遇之感。若視之為理所當然，這一門的七心就一條也發不起來。
施聲聞獨覺車門：福田是怎麼一回事
第四段施聲聞獨覺。這一門的施行段又先列十心，其中「解脫一切魔繫縛心」「摧滅一切魔軍眾心」二心，是本單元少見的降魔語。
願文二十句，前十句反覆在「福田」上說：為世所信第一福田、最第一清淨福田、滿足清淨第一福田、常得親近最上福田、具足無盡功德福田、「為能辦果真實福田」。這裡有一個關鍵句：「住無諍法，了一切法皆無所作、無性為性」福田之所以能生果，正因為無所作——不是因為施主給得多。
後十句轉到聞法：得滅罪法、常勤聽受、聞悉解悟「無空過者」、通達究竟而隨順演說、捨離九十六種外道邪見、常見賢聖、與聖哲同止共歡、聞佛名而咸得目見、守護持佛法者、受持讀誦開示照了，最後歸到「悉捨所有，恭敬供養」——從施起，又回到施。
排誤：不要把福田讀成回報率。經文的措辭是「能與眾生無量無數善根果報」——福田的作用在於能與，不在於能收。
落到用處：一個人是不是福田，看他在場時別人的善根長不長。這與他的位次無關。
施福田貧窮車門：對最下之田行最恭敬之施
第五段施的是諸福田乃至貧窮孤獨之人。這一段的施行文極可注意：菩薩不但施，還「向彼人自悔責」，說「我應往就供養供給，不應勞汝遠來疲頓」，說完就「拜跪，問訊起居」。
先問：對貧窮孤獨的人，為什麼要拜跪自責？因為在這一迴向的眼裡，受施的人是成就施行的人。所以田雖最下，禮反最重。這與上一門所說『福田在能與不在能收』是同一個道理的兩面。
願文二十句仍在「乘」上翻，而分兩片。前半就乘之相說——不退轉無障礙輪廣大之乘、清淨因大法智乘、一切法無所有乘、無諂誑正直之乘。其中「四輪乘」一願很具體，經文自己列出四樣：住好國土、依止善人、集勝福德、發大誓願。後半把六度逐一配乘——大施乘、淨戒乘、忍辱乘、大精進不退轉乘、禪定乘、智慧巧方便乘，然後法王乘、無所著智慧之乘、諸佛法乘，末句歸到「乘一切智最上寶乘，滿足普賢菩薩行願而無厭倦」。澄觀在五段之末總結說「願即普賢願海，共成無盡大法界緣起車也」——本單元中華嚴宗義最顯之處在此，這是澄觀的判釋，不是經文自標。
排誤：六度配乘不是把六度重說一遍。所取的是乘之義——度是能行，乘是所乘；同一件事，一邊說行者，一邊說載具。
落到用處：對誰行禮，最看得出一個人的見地。
施象馬門：性調才走得遠
象馬二事，澄觀合為一門，並說「合有十願」。經文寫象寶的相寫得極細——七支具足、六牙清淨、口色如蓮華、形體白如雪山，而最要緊的一句在最前面——「其性調順」。寫馬也是一樣，「行步平正，乘者安隱」。
所以十願全在調順與致遠上：住調順乘、得善巧乘、得信解乘、得發趣乘、具足平等波羅蜜乘、成就寶乘、成就菩薩行莊嚴乘、得無邊速疾乘、成就最勝調順大乘，最後「成最高廣堅固大乘，普能運載一切眾生」。澄觀在配願時點出一件細事：象與馬「各有調義，故分二願」。
還有一句不可略過。經文說菩薩以象馬奉養父母及善知識，或給施貧乏苦惱眾生，「其心曠然，不生悔吝，但倍增欣慶，益加悲愍」——施後不悔，這是布施的難處，經文在這一門特別點出。
排誤：調順不是馴服到沒有力氣。象寶「超步萬里曾不疲倦」，馬寶「迅疾如風」，力與調是並存的。
落到用處：走得遠靠的不是猛，是不亂。修行的耐力多半也在這一點上分出高下。
施寶座門：所處之位與所坐之法
這一門的施行段是本單元最盛大的鋪陳：師子座的莊嚴、王身所佩的諸寶、灌頂之位、王閻浮提的威德。寫到最後才說出施——「以如是等百千萬億無量無數寶莊嚴座，施於如來第一福田」，以下一路數到貧窮孤露。
先問：為什麼要把座的尊貴寫得這樣足？因為所捨的是所處之位。前面床座門捨的是安身之具，這一門捨的是身分本身。
願文十句，第一句就直接點題——「坐菩提座，悉能覺悟諸佛正法」。往下是自在座、佛自在師子之座、種種殊妙寶莊嚴座、三種世間最殊勝座、周遍不可說世界座、大深密福德之座、不思議種種寶座、善妙座，最後一句把前面所有的座名一次總收，歸到「示現如來威德自在，成最正覺」。「三種世間」是古來的成說，澄觀說「義如常釋」，並引《智論》以眾生、五蘊及器為三。
排誤：菩提座不是一個地點。經文的措辭是坐而「悉能覺悟諸佛正法」——座在這裡指的是所安立之法位。
落到用處：人最捨不得的往往不是財，是位。這一門所施的正是那一樣。
施蓋門：一蓋能覆多少
蓋的用處是覆蔭。這一門的願文只有十句，而後面的迴向所為卻連下三十句，是本單元迴向所為最長的一門。
十願先立體：「勤修善根以覆其身，常為諸佛之所庇廕」——先是被覆，然後才是能覆。往下是以功德智慧為蓋、以善法覆而除塵垢熱惱、得智慧藏、以寂靜白法自覆蔭、善覆其身而究竟法身、作周遍蓋而「十力智慧遍覆世間」，最後是應供蓋、最上蓋。從被人覆到覆世間，一線分明。
後面那一長串所為，反覆說的是同一件事的放大：能以一蓋普覆一切虛空法界一切剎土，能以一蓋莊嚴十方一切世界，能以一蓋彌覆法界諸佛之剎。一與一切在這一門說得最直白——不是很多蓋覆很多處，是一蓋覆一切處。澄觀於此門引《本行經》編草為蓋而七寶蓋隨之事，並讚其「悲智深妙，可謂隨順一切善根」。
排誤：一蓋普覆不是誇張的修辭。它所依的是法界緣起之理，這是華嚴一宗的義眼所在，此處由澄觀繫屬，經文自身只說事相。
落到用處：庇蔭別人之前，先問自己在誰的蓋下。經文的次第沒有跳過這一步。
施幢幡門：立得起來的才叫建
幢與旛二事，澄觀合為一門，並把十願分派得很細：前二願幢旛合說——一是建善翻惡，二是重法翻慢；第三願只就旛說，因為「旛書字故」；後七願都就幢說。
十願的動詞值得留意：前六願除第三外多用「建」「立」——建立一切善根福德幢幡、建一切法自在幢幡、建高顯幢、立堅固幢、建智力幢；第三願「常以寶繒書寫正法，護持諸佛菩薩法藏」，正對應澄觀所說的旛書字；後四願轉用「得」「具足」，說的是所成之果。末後三願轉到摧破——那羅延幢「摧滅一切世間慢幢」，智慧日大光明幢普照法界，如來幢「摧滅一切九十六種外道邪見」。
排誤：幢幡不是儀仗的裝飾。經文取的是高顯與可見——立起來讓人遠遠看見，這是幢的用；寫上字讓人讀，這是旛的用。
落到用處：所立之幢與所翻之惡是一對。建善才能翻惡，重法才能翻慢——想去掉一樣毛病，多半要先立起相對的那一樣。
施眾寶門：三寶與智慧之寶
這一門的施行段很短——開眾寶藏，以百千億那由他諸妙珍寶給施無數眾生，「隨意與之，心無吝惜」。經文不再鋪陳寶相，直接進入願文。
十願分兩層。前三願是三寶：常見佛寶而「捨離愚癡，修行正念」，得法寶光明而護持諸佛法藏，攝受僧寶而「周給供養，恒無厭足」。後七願轉入智慧之寶：一切智無上心寶、智慧寶、菩薩諸功德寶、無量妙功德寶、「妙三昧十六智寶」、第一福田之寶，最後是「得成第一無上寶主，以無盡辯開演諸法」。澄觀於末願注云「佛為法寶之主故」。
排誤：外財之寶在這一門是完全被讓開的。所開的藏是外藏，所願的寶全在內。經文用同一個「寶」字走完了兩層，讀者不要在中途停住。
落到用處：真正的寶不在有多少，在能不能開。藏而不開，寶與土石無異。
施莊嚴具門：身、語、意各有其嚴
莊嚴具是嚴身之物。這一門的施行段先說一句最要緊的話：菩薩「等觀一切世間眾生，猶如一子」，然後才說想令他們「皆得身淨莊嚴」。施莊嚴具的心是父母之心。
十願的分法，澄觀說得明白：第一願利他，後九願自利；而後九之中「初三約身、次三約語、後三約意」。就身說的是清淨莊嚴相、上妙莊嚴相（以百福相莊嚴其身）、不雜亂莊嚴相；就語說的是善淨語言莊嚴相（具足無盡辯才）、一切功德聲莊嚴相（音聲清淨而聞者喜悅）、可愛樂諸佛語言莊嚴相（令眾生聞法歡喜）；就意說的是心莊嚴相（入深禪定普見諸佛）、總持莊嚴相、智慧莊嚴相。三業各三，收在「以佛智慧莊嚴其心」。
排誤：莊嚴不是裝飾。經文所列的九相沒有一相是外加的，每一相都是德在身語意上的顯現。
落到用處：想知道自己修到哪裡，可以照這三面看——身相安不安，說話利不利人，心裡定不定。
施寶冠門：把頂上的那一件交出去
寶冠與髻珠二事，澄觀合為一門。這是外財施的最後一門，位置有意義：頂上之冠與髻中之珠是身外之物中最尊、最貼身、最難捨的，所以放在外財之末。經文也用「常勤修習，為大施主，修學施慧，增長捨根」來形容這個施。
十願全在「頂」上翻：得諸佛法之所灌頂、具足頂髻而得第一智、以妙智寶普攝眾生令究竟功德之頂、成就智慧寶頂而堪受禮敬、以智慧冠莊嚴其首、「智慧明珠繫其頂上，一切世間無能見者」、堪受頂禮而成就慧頂、首冠十力莊嚴之冠、「至大地頂」而破欲界頂諸魔眷屬，最後「得成第一無上頂王，獲一切智光明之頂，無能映奪」。
排誤：「一切世間無能見者」不是隱藏。所繫的是智慧明珠，世間之眼本來就見不到——這一句在說所得之物的性質，不在說藏。
落到用處：頂是人最放不下的地方——名、位、面子都在頂上。這一門所施的正是那一樣，所以放在外財之最後。
救牢獄門：從財施轉入無畏施
從這一門起，文勢一變。澄觀科此云「上來皆明外施；此下二段明無畏施」，並判此門「一兼於內外」——既捨財寶妻子眷屬，又捨自身。
先看施行段。經文寫獄中之苦寫得極具體：杻械枷鎖、起坐不安、眾苦競集、無有親識、無歸無救、裸露飢羸。然後菩薩捨一切所有以救，並且救出之後不止於此——「隨其所須，普皆給施，除其苦患，令得安隱；然後施以無上法寶」。先救身，再安身，最後施法，三步不亂。經文還自引二位菩薩為例——大悲菩薩、妙眼王菩薩。
願文十句全在「縛」與「脫」上：解脫貪愛纏縛、斷生死流昇智慧岸、除滅愚癡而解脫煩惱纏縛、滅三界縛、永斷一切煩惱結縛、離諸動念思惟分別而入不動智地、脫諸欲縛、得勝志樂、「得無著、無縛解脫，心廣大如法界」，最後得菩薩神通而令眾生「離世間，住於大乘」。牢獄之縛與煩惱之縛，在這一門是同一個字。
排誤：救出牢獄之後才施法，這個次第不可顛倒。經文沒有在人飢寒的時候先說法。
落到用處：幫人的次第，這一門給得很清楚——先解他的急，再安他的身，最後才是那件最要緊的事。
代死囚門：本單元的最後一門
最後一門是捨身命代死囚。澄觀說「二十五捨身代死囚，一向內財」——已經全是內財，本單元止於此，其後即是內財施的正段。
經文寫刑苦寫得極重：五處被縛、將之死地、置高砧上以刀屠割、木槍豎貫、衣纏油沃以火焚燒。然後菩薩自捨其身而代受，並引阿逸多菩薩、殊勝行王菩薩為例。最要緊的是菩薩對主事者所說的一段話——這是一段直接對白：「我願捨身以代彼命，如此等苦可以與我。」又說「設過彼苦阿僧祇倍，我亦當受，令其解脫」；末後自問自答：如果見他將被殺而不捨身命救贖，「則不名為住菩薩心」，為什麼呢——「我為救護一切眾生，發一切智菩提心故。」
願文十句全在「命」與「無畏」上：得無斷盡究竟身命、依諸佛住而具足十力、普救含識令無怖畏、「得一切命，入於不死智慧境界」、永離怨敵、捨離刀劍兵仗、菩提樹下摧伏魔軍、離大眾怖而能作大師子吼、得無障礙師子智慧，最後「到無畏處，常念救護諸苦眾生」——自己到了無畏處，還是回到救護上。
排誤：「不名為住菩薩心」不是誓願上的自我加壓。它是一句界說——菩薩心的定義裡本來就含著這一條，做不到就不是那個心，與勇猛與否無關。
落到用處：這一門收在「常念救護諸苦眾生」。從第一門的一口飯到最後一門的一條命，二十九段走完，落點始終是同一個。
承衍
段、門、事三數之不齊。經文自身分段二十九，其中二十八段有「是為」結句，施湯藥一段獨無。澄觀立門二十五，把五段寶車、象馬、幢旛、寶冠髻珠各合為一門。澄觀又在標列處數出另一組數——若望下面的迴向應為六十，若直就文數則為八十事，並把八十事逐段點出所至之名。他還說整個第六迴向的「都門但有六十，由開合故」，並列出十二段二二相合、二段各五事合，算得十四門合二十事，「雖缺二事而加二事，謂舍宅及開承事與供侍別，故有六十門」。法藏《探玄記》亦以六十門束此迴向，其末門作「施僮使令其代勞，又捨自身為彼給使，是為第六十門也」，與澄觀門二十五所指相當而數序編排微異。二家皆以六十門為綱，並錄不判。
光統師之算。澄觀又轉錄了昔日光統師的一種算法：以後面的都門束前面的標中，也只有六十，成一百二十門；每門皆有十善成一千二百；以七施乘之成八千四百；一一具十迴向便成八萬四千。至於七施，澄觀代為說明：隨相有六——心有三種即是三時，喜事有三種即是三輪，入理有一即照三輪空；又說以七聖財乘之亦得。此為澄觀所誌錄之古判，此處並錄不判。
二譯之異。八十本作「隨順堅固一切善根迴向」，六十本作「隨順一切堅固善根迴向」，「一切」所繫之處前後互易；徵句八十作「云何為」，六十作「何等為」並冠「第六」序數。《菩薩瓔珞本業經》所列第六迴向之名又作「隨順平等善根迴向心」，三者並存。所依身段二譯詳略互有出入：八十本「執持一蓋溥蔭萬方」「以離垢繒而繫其頂」「於法自在，見者咸伏」三句，六十本無；六十本「安隱豐樂」「兵仗不用，自然泰平」諸句，八十本亦無；又八十作「得清淨業，離諸業障」，六十二句次第相反。至於逐段之數，六十本相當之窗只得十九個「是為」閉句與救囚一結，較八十本為少，且施燈一門六十本開為二閉句。這是二譯的實情，據實記錄，不強配、不推補。
澄觀牒引與經文實文之異。澄觀立名時牒《菩薩瓔珞本業經》云「習行相善無漏善而不二故，名隨順平等一切善根」，而該經實文作「習行相善、無漏善而不二故，名隨順平等善根迴向」，末四字不同。此處兩錄不判。
注家路數之異。澄觀以檀行廣顯而立隨相、離相、釋迴向名三分，並以牒、釋、結科其文；法藏《探玄記》科作標、釋、結，且於釋中多出「辨行所成益」一分，依王身之意也立四而非三；李通玄則不逐門牒文，判本迴向「此明般若波羅蜜為體」，並以善財所參之知識鞞瑟胝羅、善度城、旃檀座佛塔為表法。三家並存，此處並錄不判。至於澄觀《演義鈔》於本段是否另有對應之釋，本單元未核，據實標其未決，不以他處之文充之。
互讀之處。本單元是第六迴向的前分，其後接內財施、法施與外財之餘，再後是總結多門、離相迴向、釋迴向名與位果、重頌。澄觀所判的三施俱通、慈行悲行之分，要合三分讀完才看得全。又本迴向之名，最要緊的外證在《菩薩瓔珞本業經》的十迴向名列與釋名句；李通玄以鞞瑟胝羅表本迴向，則可與〈入法界品〉對讀。澄觀在諸門中所引的《瑜伽》施衣感妙色、《智論》三世間、《本行經》編草為蓋三事，皆屬澄觀所引，非本段經文自繫，讀者不宜移作經說。
First, Where This Passage Stands
The sixth of the ten dedications, named the dedication that accords with and makes firm all roots of goodness. The speaker is still the bodhisattva Vajra Banner, who asks the question himself and answers it himself; within this passage no other bodhisattva interposes a question, and there are no verses. The text falls into four sections: first the name is restated and the question raised; next the body that practices this giving is made clear; next the things to be given are listed in general; and then, following the things listed, they are opened out one at a time, each one forming a dedication.
The place where this passage is most easily misread is in taking it for an inventory of acts of giving. It is not. The structure of the sutra text is a three-part cycle — first what was given, then how “may all beings” fare, and last a closing sentence, ‘this is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving such-and-such.’ Between the thing given and the dharma vowed for there runs a single thread: giving food, he vows for the food of wisdom; giving clothing, for the clothing of shame and modesty; giving lamps, for the kinds of light; giving canopies, for the canopy of merit and wisdom. Giving here is not an item of good conduct; it is the ground of a simile — the one thing handed over out of the hands is used on the spot to point out a dharma. This is the bone-structure of this dedication, and the reader must keep watch on it from the first segment.
There is also a number that must be settled first, because the ancients did not say the same thing about it. The sutra text's own segmentation yields twenty-nine segments in this sub-unit, of which twenty-eight close with “this is the bodhisattva-mahāsattva's … dedication of roots of goodness,” while the segment on medicinal decoctions alone closes with “he dedicates these roots of goodness in this way” and has no “this is” sentence. Chengguan's Shu gathers these twenty-nine segments into twenty-five gates — he combines the five segments of jeweled carriages into one gate, elephant and horse into one, banner and pennant into one, and jeweled crown and topknot pearl into one. Beyond this, Chengguan at the listing section counts out yet another number: he says, “if one looks toward the dedications below, they should be sixty; if one counts simply by the text, they are eighty things in all,” and he divides the eighty things — “the first twenty-seven things are the giving of outer wealth. Next comes the rescuing of prisoners: one of these takes in both inner and outer, the other is the substituting of oneself for the prisoner's life. The twenty-nine things below make clear only inner wealth.” Segments, gates, and things are three numbers each reckoned in its own way, and they must not be run together; wherever this exposition speaks of a “gate,” it is always Chengguan's outline and not something the sutra marks out for itself.
The names of the stations are the same case. ‘The station of the ten dedications,’ ‘the three worthies,’ ‘following marks,’ ‘apart from marks,’ ‘the practice of the station,’ ‘the fruit of the station’ — not one of these names appears anywhere in the sutra text. Chengguan outlines this whole passage as the first two divisions of the “dedication that follows marks” (the listing in the general aspect, and the display at length following the listing); the dedication apart from marks and the explaining of the name of dedication both lie beyond this passage. Everything said below about following marks and being apart from marks is said by Chengguan on the strength of his outline.
Restating the Name and Raising the Question: What “Accords with and Makes Firm” Means
Begin with a question about the wording: roots of goodness are roots of goodness already — why say “accords with and makes firm”?
Chengguan's way of taking it is this: what is cultivated is all good on the level of matters, and these goods of practice must “all accord with and enter into the firm nature of dharmas” before they become a dedication. He glosses “firm” as equality — the principle of equality cannot be broken, and so it is called firm; and “according with” is entering. Once one accords with this principle of equality, one accords with all roots of goodness.
Here a misreading must be cleared away: it is easy to read “firm” as ‘firmness of will’ or ‘depth of one's roots of goodness.’ The firmness the name speaks of does not lie in the mind that cultivates but in the principle toward which it is directed. Chengguan adds a further layer, saying that this name may be established from either side — on one side with respect to the roots of goodness dedicated and the true limit toward which they are directed, and on the other side one may say that “firmness is precisely the roots of goodness,” firmness itself being that root. He comes at the last to a single sentence: “it takes the unobstructed roots of goodness as its nature.”
Coming down to use: when reading the twenty-nine segments below, do not treat them as an accumulation of twenty-nine meritorious deeds. The weight of each segment falls in its second half — upon what principle that particular good on the level of matters came to accord.
The Gate of the Body Relied Upon: Why the One Who Practices This Giving Is an Emperor
The second question is more practical: in what station can a bodhisattva not practice giving? Why does the sutra single out an emperor?
Chengguan first points out that the sutra uses the word “or” — “the bodies in which a bodhisattva practices giving are of ten thousand kinds according to what is fitting, and therefore the word ‘or’ is set down” — which shows that it is not a restriction. As for why the body of a king is singled out, he gives three reasons: first, only the householder's state is the station in which one is able to give; second, what is hard to relinquish is relinquished, the higher being raised up so as to spur on the lower; third, bodhisattvas are for the most part kings. Fazang's Tanxuan ji gives four reasons, of which the two items “he has the seven treasures that can be given” and ‘in gathering in and transforming beings none dares to go against his command’ are not in Chengguan, while the other two correspond to his.
The sutra then sets out this king's virtuous marks. Chengguan divides them into two layers: first the virtue of sovereign rule, twelve clauses in all; after it the virtue of a direct recompense that surpasses its kind, possessing seven kinds of fruit — the fruit of clan, the fruit of trustworthy speech, the fruit of great form, the fruit of long life, the fruit of great strength, the fruit of renown, and the fruit of a human nature. He also explains that stretch about royal governance very closely: “without punishment and without penalty, they are moved by his virtue and follow his transforming influence” he glosses as “majestic without being fierce,” and he says, “leading them by virtue and right, none dares not to submit, and so the common people incur no punishment; ordering them by rites and music, none dares to be disrespectful, and so the great officers incur no penalty.” As for the canopy in “he holds up a single canopy that broadly shades the ten thousand quarters,” he establishes three senses — being without partiality toward the ten thousand things, equally teaching the ten goods, and the canopy of loving-kindness and compassion — and he adduces as attestation the words of King Great Light, “like the bodhisattvas who are a lofty canopy, with a mind of loving-kindness broadly shading the several beings.”
Clearing away a misreading: this passage is not praising worldly kingship. Chengguan points out in particular that the sutra's clause “by the four means of gathering he gathers in the several beings” is what “displays that he is a bodhisattva, distinguishing him from a worldly king” — the moment the four means of gathering appear, this king is set apart from the emperors of the world.
Coming down to use: the body relied upon is speaking of the capital with which giving is practiced. There is something in hand to give, there is willingness in the heart to let it go, and the station puts no obstacle in the way; only when these three are together can one speak of practicing giving on a wide scale. The reader need not literally be a king, but may ask himself: when I cannot give something away, which of the three is it that I lack?
Listing What Is Given: First the Things to Be Given Are Listed Once Through
Why list them all in general first, and only then open them out one at a time?
Because the style of this dedication is “displaying at length following the listing” — the listing first, the explanation after. Chengguan here counts out eighty things, and points out that between the listing and the explanation there are five kinds of unevenness: the divergence of presence and absence (the parasol and the topknot are present in the listing and absent from the explanation, while dwellings are absent from the listing and present in the explanation), the divergence of names, the divergence of opening and combining, the divergence of order, and the divergence of brief and full. His conclusion is that “all the rest is largely the same.”
There is an important misreading to clear away here: the listing section already contains things belonging to inner wealth — the hair of the crown with its skin, eyes, ears, nose, tongue, blood, flesh, bones, and marrow are all listed among them — but this does not mean that the section on the giving of inner wealth has begun. The proper section on the giving of inner wealth begins only after this sub-unit. The listing is the general table of contents, and the display at length is the main text; the two were never meant to agree in order or in fullness.
There is one more layer to keep watch on: not everything listed in this long passage is the giving of wealth. Chengguan says it plainly — substituting oneself for another's life and rescuing one who is being mutilated is the giving of fearlessness; announcing to others that a buddha has appeared in the world is the giving of Dharma; and as for putting a stop to killing, looking toward the one killed it is the giving of fearlessness, while looking toward the one who kills, causing him to hold the five precepts is the giving of Dharma. He says at the last, “since these are all gates of Dharma, they run through all three kinds of giving alike.” So this passage, though named the practice of giving, in fact has the giving of wealth, of Dharma, and of fearlessness all within it.
Coming down to use: read the table of contents before the main text. If the twenty-nine segments come to feel trivial as one reads through them, return to this passage and one will know that they were all along the entries of a single table.
The Gate of the Mind That Gathers In Well: The One Mind That All the Dedications Share
The fourth section is only a few sentences long, yet it is the pivot of the whole passage. The sutra says, “when he gives in this way, he gives rise to a mind that gathers in well, and dedicates it all,” and then lists six things gathered in — form; feeling, perception, formations, and consciousness; the royal station; the retinue; the goods that sustain life; and his bestowing.
First the question: why “gathering in”? Chengguan's explanation is that “gathering in well” is precisely what explains the two words “according with” — when giving and dedicating, the mind does not dwell or cling with respect to the five aggregates of self and other and the rest, and does not let itself scatter and run, and this is what is called gathering in well. He further points out that this one mind runs both ways: looking backward it is the mind that is able to give, looking forward it is the mind that is able to dedicate, and “hence within the dedications of all the gates below, this mind runs through them all.”
Most important of all is the passage that follows, in which he matches gathering in well one by one to the six perfections: relinquishing dwelling and clinging accords with the good of giving; seeking nothing else accords with the good of moral discipline; enduring the profound principle accords with the good of patience; being apart from the marks of form accords with the good of vigor; not scattering and running accords with the good of concentration; understanding non-arising accords with the good of wisdom. On this showing the six perfections are not six further things to be cultivated; they are one and the same mind that gathers in well, according in six directions.
Clearing away a misreading: do not read “gathering in well” as gathering in the five aggregates and shutting the mind away. Among the six things gathered in are the royal station, the retinue, the goods that sustain life, and one's bestowing — all of them matters turned outward. Gathering in well is not refusing contact; it is contact without dwelling.
Coming down to use: the twenty-nine segments below are, segment by segment, the unfolding of this one mind. Wherever a segment will not come alive, return here and ask one question: when I gave that thing away, where did my mind come to rest?
The Gate of Giving Food: Why All Giving Begins with Food
Chengguan explains it very directly: “because food is the life of the world and high and low alike depend on it, it is made clear first.” Food is the root of staying alive, and high and low alike depend upon it, and so it is placed at the very front.
Now look at how the vow turns. The sutra vows that beings “obtain the food of wisdom,” and further that they “understand the very nature of food” — not merely that they be given a better food, but that they see through what food is, whereupon they are “without any greed or clinging, delighting only in the food of the joy of Dharma and of going forth.” The last two clauses carry the most weight: “may they pity beings and act as a field of merit for them, and so manifestly receive balled food.” Balled food is the worldly food taken up in lumps, on which Chengguan notes, “that it now says ‘balled’ is still to follow the old translation.” One who already takes the joy of Dharma as food still receives this food — not out of need, but manifestly receiving it so as to be a field of merit for beings.
Clearing away a misreading: ‘not being greedy for food’ is not disgust with food or abstention from it. The sutra's order is that understanding the nature of food comes first, and greed falls away of itself; and at the very end one comes back and receives food. This is the constant route of the Huayan — not leaving the matter behind, but not dwelling within the matter.
Coming down to use: at mealtimes one can test which end one is at — eating for the taste, or eating so as to stay alive and cultivate, or already able to receive it for the sake of others.
The Gate of Giving Drink: How Far the Quenching of Thirst Can Point
Drink and food are made two gates because what they cure differs: food cures hunger, drink cures thirst. So the vows of this gate hang entirely upon thirst — “may they cut off the thirsty craving of the world and ever seek the wisdom of a buddha.”
See how it opens out step by step: first the vow that beings “drink the water of the taste of Dharma,” cultivating with vigor and being complete in the bodhisattva path; then that they cut off the thirsty craving of the world; then that they leave the realm of desire and obtain the joy of the Dharma; then that this body is “born from pure dharmas”; then that they “ever gather in and govern their minds by samādhi”; and last that they enter the ocean of wisdom, raise the great cloud of Dharma, and pour down the great rain of Dharma. From a single mouthful of water to the sending down of the rain of Dharma, not one step is out of order: the water enters the body, the Dharma enters the mind, the mind becomes an ocean, the ocean raises clouds, the clouds become rain — the one who received the Dharma has himself become one who gives it.
Clearing away a misreading: “leave the realm of desire and obtain the joy of the Dharma” does not cancel both pain and joy. The sutra plainly says that joy is obtained; only the place in which one takes joy has been changed.
Coming down to use: thirst is the most honest of feelings. What a person truly thirsts for is most often seen only when he is most worn out. What this gate teaches is to recognize that thirst, and then to change the object of it.
The Gate of Giving Tastes: Six Tastes and Ten Tastes
The section on the practice of giving in this gate is written with extreme fineness — pungent, sour, salty, and bland, together with sweet and bitter; it speaks of the four great elements being peaceful and harmonious, the flesh full, the strength vigorous, and even of how “when swallowed and chewed they cause neither coughing nor retching.” Why write so finely? Because the more solid the thing given, the more exactly the simile points to the dharma.
The vows are ten clauses in all, and every clause turns upon “taste.” Chengguan notes in particular that in this gate the text has four parts and not three, because there is added at the end the part on that for the sake of which the dedication is made, “so that all beings may cultivate merit with vigor.” Among the ten vows, the first is to “obtain the supreme taste and be filled with sweet dew” — of which Chengguan says that sweet dew, “with respect to the Dharma, is precisely nirvāṇa, being the deathless taste of sweet dew.” Below come the taste of the knowledge of Dharma, measureless tastes of Dharma, the surpassing taste of wisdom, the taste that is one taste, the most surpassing taste, and the undifferentiated taste of Dharma, coming home at last to “increase in the taste of Dharma, and ever be satisfied with the unobstructed Dharma of the buddhas.”
Clearing away a misreading: one vow in the middle says “obtain every finest taste without greed or clinging, unstained by any of the tastes of the world,” which is easily read as teaching people to eat plainly. The sutra's wording is “unstained,” not “not eating”; and the clause that immediately follows is “ever cultivate with vigor all the dharmas of the buddhas,” which shows that what is to be countered is the staining, not the taste.
Coming down to use: taste is the most everyday of the objects one touches. Count how many times in a day the mind stirs over a taste, and one knows roughly where one's power of concentration stands.
The Gate of Giving Carriages: From Taking the Place of Walking to the Vehicles
The use of a carriage is to take the place of walking and to reach far, and so the vows hang without exception upon “vehicle” — Chengguan puts it flatly: “the ten vows of dedication are all with respect to what takes the place of walking.”
The vows list nine vehicles: the great vehicle, the vehicle that cannot be broken, the most surpassing vehicle, the supreme vehicle, the swift vehicle, the vehicle of great strength, the vehicle complete in merit, the world-transcending vehicle, and the vehicle that gives birth to measureless bodhisattvas. The wording of this gate is shorter than the others; it runs straight through in a single vow and is not set out in ten separate clauses.
One thing should be noted here in passing: Chengguan says that the practice of giving in this gate “runs in sense to horses and the rest,” but elephants and horses have a gate of their own, and jeweled carriages have five further segments, so this gate speaks only of carriages in general. That the same class of thing appears in several gates within the sutra is precisely an instance of how the display at length following the listing cannot answer to the listing item for item.
Clearing away a misreading: the nine vehicles are not a matching of nine kinds of conveyance, nor are they nine stations. They are nine faces of one and the same vehicle — with respect to its not breaking it is the vehicle that cannot be broken, with respect to its speed the swift vehicle, with respect to its power of engendering the vehicle that gives birth to measureless bodhisattvas.
Coming down to use: ask what vehicle one is now riding. If one cannot answer, most likely one has not yet boarded.
The Gate of Giving Clothing: Shame and Modesty Are a Garment
Clothing has two uses: covering the body and warding off cold. This gate takes the covering side — “may all beings obtain the clothing of shame and modesty to cover their bodies, casting off the evil dharma of the heterodox paths that bare the body.”
In this gate Chengguan adduces the Yujia to the effect that giving clothing can call forth wondrous color, the reason being that clothing wards off cold and makes the complexion glossy — this is spoken with respect to the recompense of the world. But the sutra's vow turns immediately after: glossy complexion and fine, soft skin lead straight on to “accomplish the foremost joy of all buddhas and obtain the utterly pure knowledge of all modes.”
The four graphs rendered “the evil dharma that bares the body” deserve attention. The sutra likens shamelessness and immodesty to going naked, and this simile is no rhetorical ornament — clothing is to the body as shame and modesty are to conduct; one who has no shame or modesty cannot hide his conduct from other people.
Clearing away a misreading: shame and modesty are not self-reproach. They are a sensitivity to good and evil; only the sensitive can keep covered what ought not to be bared, and this differs from despondency.
Coming down to use: shame and modesty are most easily lost when one is alone. The test this gate suggests is very simple — when no one is watching, is that garment still on one's body?
The Gate of Giving Flowers: The Opening of Flowers and the Seeing of People
The section on the practice of giving in this gate lists ten kinds of flower, and further lists the fields to which offering is made — the buddhas of the present, the stupas that remain after a buddha's extinction, those who expound the Dharma, the jewel of the Saṅgha of monks, all bodhisattvas, the good friends, śrāvakas, pratyekabuddhas, father and mother, and clan and kin, and so on down to one's own self and the poor and orphaned. Chengguan points out in particular that “that it goes down as far as one's own body is because the body is a field of merit” — that oneself too counts as a field of merit is a clause well worth noting.
The ten clauses of the vow divide along two lines. One line takes its sense from the opening of flowers: “may all beings obtain the flower of the samādhi of all buddhas, and be able to open out all dharmas”; the other takes its sense from the visibility and loveliness of flowers: “may all beings become as the buddhas are, so that those who see them rejoice and their minds do not weary,” “may all that all beings see be pleasing and fitting to them, their minds unmoved and undisturbed.” In the middle there follow in succession the four similes of agada medicine, the sunlight of wisdom, the pure moon of awakening, and the great isle of jewels — this is the stretch densest in similes among all the gates of this sub-unit.
Clearing away a misreading: “those who see them rejoice” is not seeking popularity. The sutra's order is first “become as the buddhas are” and only then that those who see them rejoice — what is rejoiced in is that buddha-like virtue, not a face.
Coming down to use: a flower is a flower only once it has opened. It is the same with a person's virtue: unopened, it is only a seed.
The Gate of Giving Garlands: To Benefit People at a Single Sight
Chengguan glosses a garland as “flowers strung like a ring and made a head ornament, or used to festoon the body,” and says, “before one has seen it one delights to see it; when one is seeing it one loves it” — the vow of this gate is built entirely upon the word “see.”
Within the single vow, after “such as people delight to see” the nine clauses that follow all begin with “those who see them”: those who see them admire them, draw near in friendship, love them, long for them, are freed of sorrow, are gladdened, leave evil behind, ever come to draw near to a buddha, and are made pure and obtain omniscience. The line runs from rejoicing to the freeing from sorrow, from the freeing from sorrow to leaving evil, from leaving evil to drawing near to a buddha, and comes home at last to the obtaining of omniscience.
This gate is separated from the giving of flowers before it by only one segment, yet the sense taken differs: flowers take their sense from opening, garlands from adorning and being seen. That the same class of thing points to different dharmas is exactly the fineness of this dedication's way of taking similes.
Clearing away a misreading: do not read this gate as a vow that beings obtain good looks. What is vowed for is the virtue of being “such as people delight to see” — that one's presence benefits others is the working of virtue, not of a face.
Coming down to use: examine whether, when you appear before others, they become a degree more at ease or a degree more tense. This is more reliable than self-assessment.
The Gate of Giving Incense: Why Incense Is Matched with Moral Discipline in Particular
Incense has more than one gate — this gate is incense, and the next is unguent incense. Chengguan says it clearly: incense properly speaking covers the ten perfections and the ten thousand practices, all of which may be called incense; that this gate speaks of moral discipline alone is “because it overturns the filth of broken discipline.” Incense cures filth, moral discipline cures the filth of broken discipline, and so they are matched.
The vow lists ten kinds of discipline: discipline that is not deficient, unmixed, unstained, without regret, free of entanglement, without fever, without transgression, without bound, world-transcending, and the discipline that is the bodhisattva's perfection. These ten names are not ten precepts; they are ten aspects of one and the same holding of discipline — with respect to its not being deficient, it is called not deficient; with respect to its having nothing mixed in, unmixed; with respect to its being without burning vexation, without fever. On the last clause, “may all beings, by reason of this discipline, all accomplish the discipline-body of the buddhas,” Chengguan notes, “the last clause concludes that the cause accomplishes the fruit, namely one of the five portions” — the discipline-body is one of the five portions of the dharma-body.
Clearing away a misreading: “discipline without regret” is easily read as having no regret in the mind after keeping the discipline. It says rather that this discipline itself leaves nothing behind that could be regretted.
Coming down to use: the test of discipline is a smell. Whether a person has discipline about him others need not ask; in time they will simply smell it.
The Gate of Giving Unguent Incense: All Ten Perfections Can Be Incense
Unguent incense and incense are made two gates because the sense taken differs: incense lies in driving off filth, unguent incense in perfuming and arousing. Chengguan says, “all ten perfections have the sense of perfuming, arousing, and nourishing the mind of awakening, and of driving away what veils and hinders, and so all alike may be called incense.”
So the vows of this gate match the ten perfections one by one to incense: the incense of giving, of moral discipline, of patience, of vigor, of concentration, of wisdom, then of Dharma, of virtue, and of awakening, and the last clause, “may all beings have the wondrous incense of pure and white dharmas perfume all, so that every unwholesome dharma is forever extinguished.” Every clause uses the words “perfume all” — perfuming is a work of gradual soaking, not something accomplished at one stroke.
Keep watch on the second half of each clause. The incense of giving is matched with “so that they can bestow all that they have”; the incense of moral discipline with “so that they obtain the ultimate pure discipline of the Tathāgata”; the incense of patience with “so that they are far from every mind that is dangerous and harmful”; the incense of vigor with “so that they ever wear the armor of the vigor of the great vehicle.” The upper half is incense, the lower half the real sense of that perfection, and every clause is spoken in earnest.
Clearing away a misreading: matching the ten perfections to incense is not making up six perfections into ten. The nine incenses the sutra lists, together with the last clause, are established with respect to the sense of perfuming and arousing, and need not be forced into line with the names and numbers of the ten perfections elsewhere.
Coming down to use: perfuming is slow. What this gate warns against is looking for quick results — incense is not fragrant the moment it is applied; it takes time to soak through.
The Gate of Giving Couches and Seats: The Place That Settles the Body and the Place That Settles the Mind
A couch or seat is an implement for settling the body. The ten vows of this gate each begin with ‘obtain such-and-such a couch and seat,’ raising the place in which one is settled step by step: the couch and seat of the gods, of the worthy and noble, of ease and joy, the ultimate one, the equal one, the most surpassing one, the peaceful one, the pure one, the one of abiding, and last “the lion couch and seat, and ever lie down on the right side as the Tathāgata does.”
From the gods to the worthy and noble is the first turn — Chengguan here points out that what the couch and seat of the worthy and noble counters is “relinquishing the intent of ordinary folk and abiding in the mind of awakening.” From the worthy and noble to the ultimate and the equal is the second turn, in which the place of settling passes from persons to principle. It comes home at last to the lion seat, and closes with the Tathāgata's lying down on the right side — a very concrete mark, in which the manner of lying is itself the manner of being settled.
One thing to remember: couches and seats and jeweled seats are two gates in this sub-unit. Chengguan says of this gate that “the practice of giving is first raised, since the eighteenth gate below makes clear the giving of seats separately,” which shows the division of labor between them — the couch and seat are spoken of with respect to settling the body, the jeweled seat with respect to the honored station in which one is placed.
Clearing away a misreading: “ever lie down on the right side as the Tathāgata does” is not talking about a sleeping posture. It takes that mark of undisturbed settledness — lying down without losing right mindfulness.
Coming down to use: whether a person's mind is settled can be told once he lies down. That for the sake of which this gate's dedication is made is likewise “so that beings may cultivate right mindfulness and well guard their faculties.”
The Gate of Giving Dwellings: Being Able to Settle and Not Clinging to the Settling
Dwellings and places of abode are likewise made two gates. The vow of this gate has a very striking turn: it first vows that beings “abide in pure buddha-lands and cultivate every merit with vigor,” and immediately after that they “cast off all clinging to a place of abode,” and then that they “understand that all places of abode are utterly without existence.”
First the question: to vow that they have a place of abode and also that they not cling to it — is this not a contradiction? It is not. The sutra's order is dwelling first and non-clinging after, not non-clinging first and then no dwelling. So it goes on to say, “take in all the abodes of all buddhas, and abide in the abode of ease that is the ultimate path” — Chengguan glosses “all that the buddhas dwell in” as “the noble, the heavenly, the brahmic, and the rest,” and says of the last clause that “not abandoning the buddhas' supreme abiding” means “dwelling in the chamber of great quiescence.” To have a dwelling and not cling to it, and so come home at last to that supreme abiding.
Clearing away a misreading: “understand that all places of abode are utterly without existence” does not say that there is no house. What is without existence is the nature of a place of abode, not the fact of one; otherwise the next clause, “take in all the abodes of all buddhas,” could not be said at all.
Coming down to use: one's dwelling is the place where a person is most slack. That for the sake of which this gate's dedication is made is said very thoughtfully — “because he wishes to benefit all beings and, according to what befits each, to consider how to rescue and guard them” — using one's own settled dwelling to think about other people's affairs.
The Gate of Giving Places of Abode: On What One Abides
The gate before spoke of the substance of a place of abode; this gate speaks of what is relied upon. Two vows: the first, “constantly obtain what is truly good for them, their minds at ease”; the second, ten clauses all of the form ‘abide relying on such-and-such’ — relying on the Tathāgata, on great wisdom, on good friends, on what is honored and surpassing, on good conduct, on great loving-kindness, on great compassion, on the six perfections, on the great mind of awakening, and on every bodhisattva path. Chengguan has only one sentence for this gate, “twelfth, abodes, that is, monastic quarters and the like” — the sutra has said it clearly enough itself, and no further explanation is needed.
The ten things relied upon can be divided into three layers: the first three are persons (the Buddha, wisdom, good friends), the middle four are practice (what is honored and surpassing, good conduct, great loving-kindness, great compassion), and the last three are the path (the six perfections, the mind of awakening, the bodhisattva path). Persons, practice, and path draw tighter along the line, and one comes at last to abide upon the path.
Clearing away a misreading: it is easy to read “relying on” as relying on one particular teacher or one particular precept. Among the ten things, good friends take up only one place, which shows that what is relied upon is a whole floor of ground, not a single point of support.
Coming down to use: that for the sake of which this gate's dedication is made runs on with ten instances of “that it may be pure” — merit, ultimacy, knowledge, the path, the Dharma, discipline, aspiration, faith and understanding, vows, and every spiritual power and merit. These ten will serve exactly as a checklist: whichever of them is lacking in what one relies upon is the one that will first be impure.
The Gate of Giving Lamplight: How the Light Opens Out Layer by Layer
The use of a lamp is to break the darkness, and so all ten vows are upon light. See how it opens out layer by layer: measureless light illumines the right Dharma of the buddhas; pure light illumines and sees “the most subtle forms of the world”; light free of film understands the realm of beings to be empty and without existence; boundless light is the body sending forth wondrous light that illumines all; all-illumining light is not turning back in mind from the dharmas of the buddhas; the pure light of a buddha appears in all the lands; unobstructed light is one light illumining the whole Dharma realm; unbroken light illumines the buddha-lands unbrokenly; the light of the banner of wisdom universally illumines the world; and last, measureless colored light “illumines all lands and displays spiritual power.” From illumining dharmas to illumining forms, from illumining forms to illumining emptiness, and back from illumining emptiness to illumining the lands and displaying — a full circle that comes back to the world.
This gate has one more part than the others in its literary form. After the vows, the sutra runs on with ten clauses of “with these roots of goodness” — following after, gathering in, distributing to, showing loving pity to, sheltering and rearing, rescuing and guarding, filling, holding in mind, benefiting equally, and contemplating beings. Chengguan outlines this gate in four parts — the practice of giving, the practice of dedication, the twin conclusion of the two practices, and that for the sake of which the dedication is made — and points out part by part the opening sentences in the sutra that answer to them. This is one of the few gates in this sub-unit in which all four parts are present and distinct.
Clearing away a misreading: the film in “light free of film” is not an eye disease. What the sutra joins to it is “understands the realm of beings to be empty and without existence,” which shows that what is left behind is an obstruction on the level of view.
Coming down to use: the dark places are the first that need illumining. In every person's mind there are a few places he will not let be lit, and those few places are what this gate points to.
The Gate of Giving Medicinal Decoctions: The One Segment with No “This Is” Sentence
Of this gate one fact about the text must be noted first: among the twenty-nine segments of the whole sub-unit, this one alone closes with “he dedicates these roots of goodness in this way,” and has no closing sentence of the form “this is the bodhisattva-mahāsattva's … dedication of roots of goodness.” This is not a determination that text has dropped out; it is only a record made in accordance with the actual text of the Taishō. Chengguan outlines this gate as “fourteenth, within medicinal decoctions there are three,” and so likewise makes it three parts and not four.
Now for the sense. The ten clauses of the vow begin with “ultimately come out from all coverings and entanglements” — coverings and entanglements are the veiling and binding of the afflictions, and to speak of the afflictions as an illness is the simile of the whole gate. Below: be forever parted from a body that is ill and obtain the body of a Tathāgata; become great and good medicine that extinguishes every unwholesome illness; become agada medicine and abide in the ground of non-retrogression; become the medicine of a Tathāgata able to draw out the poisoned arrows of affliction; draw near to the worthy and noble and extinguish the afflictions; become great kings of medicine, “forever removing the multitude of illnesses so that they do not arise again”; become indestructible medicine trees able to heal all; obtain the light of omniscience and draw out the arrows of illness; and the last clause, the most concrete of all — “well understand the worldly art of prescription and medicine, and heal every disease there is.” The first nine clauses speak of illness on the level of Dharma; the last clause returns to real illness and real medicine in the world.
Clearing away a misreading: the words “so that they do not arise again” deserve attention. What the sutra seeks is not the stopping of pain but the cutting of the root; a medicine that treats and then lets the thing recur does not count as a cure by the standard of this gate.
Coming down to use: what most makes affliction resemble illness is that it recurs. What this gate teaches is a discernment — is this stretch of calm the effect of the medicine, or has the root really been removed?
The Gate of Giving Vessels: How Much It Can Hold Is How Much Goes In
The section on the practice of giving in the gate of vessels is written with much articulation: first nine kinds of vessel and the jewels they hold are listed, then the fields given to, each field with a reason attached — giving to buddhas because “faith in the Buddha as a field of merit is inconceivable”; to bodhisattvas because “he knows that good friends are hard to meet with”; to the noble Saṅgha “so that the Buddha's Dharma may long abide in the world”; to father and mother “out of reverence”; to teachers and elders because they constantly lead and instruct him. It says at the last, “when he gives in this way, he clings neither to the things given nor to those who receive them.”
All ten clauses of the vow turn upon the word “vessel,” and the first clause at once sets the vessel at its largest — “become vessels of the boundless treasury equal to space, their power of mindfulness vast, able to hold all the scriptures of the world and beyond the world without forgetting or losing any.” Below come the pure vessel, the unsurpassed jeweled vessel, the vast Dharma-vessel, the vessel of the most surpassing jeweled adornment, the vessel that is the place merit relies upon, the vessel that enters into omniscience, the vessel of bodhisattva practice reaching to the end of future kalpas, the vessel of the surpassing merit of the lineage of the buddhas of the three times, and last the vessel that can contain the assemblies and seats of awakening of all the Tathāgatas. The vessel is spoken of as ever larger, until at last it is large enough to hold a seat of awakening.
Chengguan here offers a way of reading: “a single vessel gives rise to many vows; it is not necessarily that one vessel answers to one vow.” Do not take the nine kinds of vessel and match them to the ten vows.
Clearing away a misreading: the point of the simile of a vessel is not in holding things but in capacity. What the sutra speaks of is the power of holding — how much Dharma one can hold is how large a vessel one is.
Coming down to use: to hear the Dharma and not remember it, or to remember it and not be able to use it, is for the most part not a problem with the Dharma but a problem with the vessel. The vessel has first to be grown.
The Gate of Giving Jeweled Carriages in Offering to the Buddhas: The Same Thing Given, Different Recipients
The five segments that follow all use the many-jeweled carriage, while the fields given to differ: buddhas, good friends, the Saṅgha, śrāvakas and pratyekabuddhas, and fields of merit down to the poor and orphaned. Chengguan gathers these five segments into one gate, calling it “sixteenth, giving carriages.”
The first segment gives to the buddhas. Its vow has twenty clauses, the longest set in this sub-unit, and may be divided into three layers: the first six clauses speak with respect to faith and relinquishing — “understand the making of offerings to the supreme field of merit, and deeply believe that giving to a buddha obtains measureless recompense,” “begrudge nothing to the Tathāgatas, and be complete in the accomplishment of the mind of great relinquishing,” “practice inexhaustible giving in the presence of the buddhas”; the middle speaks with respect to going to them — the spiritual power of reaching everywhere without obstruction, being able to go spontaneously to all buddha-lands, dividing the body to fill the realm of space, obtaining a body beyond compare and going everywhere throughout the ten directions; and the last speaks with respect to practice — cultivating the practice of ease, obtaining swift practice, entering everywhere the lands of the ten directions throughout the Dharma realm, practicing the practice of Samantabhadra without turning back, the closing clause coming home to “mount the vehicle of wisdom that is beyond compare, according with the nature of dharmas and seeing the principle as it truly is.”
Clearing away a misreading: that large stretch of vows for spiritual powers in the middle is easily read as seeking spiritual powers. Look at where each clause lands — the purpose of every one of them is “drawing near to make offerings,” “going everywhere throughout the ten directions.” They are abilities spoken of for the sake of being able to reach where the buddhas are, not for the sake of the abilities themselves.
Coming down to use: the giving that is giving to a buddha is the giving most apt to turn into an exchange. The first vow of this gate blocks that at the outset — what is sought is the understanding of the very act of making offerings, not a recompense.
The Gate of Giving Carriages to Good Friends: To Keep Up Is What Accords
The second segment gives to good friends. Its vow has twenty clauses, and nearly every one of them speaks of one thing: not parting. Holding in mind the instruction of good friends without forgetting it, sharing one and the same benefit, honoring and making offerings and “complying with what pleases their minds,” obtaining good aspiration and following after good friends, ever meeting with them and “serving them single-mindedly and not going against their instruction,” loving them “with no interval and nothing mixed in, and with no error or fault,” being able to give one's own body to good friends and “following their instructions without disobedience.”
First the question: is this not tying a person to one other person? Look at the second half and one sees it is not. It turns immediately after: following good friends and hearing the right Dharma spoken by all buddhas, sharing with good friends one and the same pure fruit of the deeds of roots of goodness, sharing with the bodhisattvas one and the same practice and vow and reaching the utmost of the ten powers, and thence opening out to holding the right Dharma, riding the great vehicle, obtaining unobstructed knowledge, and coming and going in sovereign freedom. What is relied upon is a person; what is obtained is the Dharma.
Clearing away a misreading: “following their instructions without disobedience” is not the abandoning of judgment. The text has already said “one and the same benefit” — what is followed is that shared benefit, not a personal intention.
Coming down to use: this gate can serve as a mirror. To follow a good friend for three years and see no growth on the level of Dharma — what must be asked about is not him but oneself: what has one been following?
The Gate of Giving Carriages to the Jewel of the Saṅgha: The Door from the Ordinary into the Noble
The third segment gives to the Saṅgha. The section on the practice of giving first lists seven minds — the mind that studies all giving, the mind of wisdom that understands well, the mind of pure merit, the mind of relinquishing in accord, the mind that the jewel of the Saṅgha is hard to meet with, the mind of deep faith in the jewel of the Saṅgha, and the mind that holds and maintains the right teaching. The minds are listed first and the giving spoken of after, which shows that the weight of this gate lies in the intention with which one gives.
The vow has nineteen clauses, and the whole of the first half speaks of one thing: leaving the ordinary and entering the noble. “Leave behind the dharmas of ordinary folly and enter the place of the worthy and the noble,” “swiftly enter the noble station, able by the Buddha's Dharma to open and lead others forward in due order,” “all accomplish the unsurpassed jewel of the Saṅgha, leaving the ground of ordinary folk and entering the assembly of the worthy and the noble.” The second half turns to spiritual powers and entering everywhere — riding the vehicle of wisdom and turning the wheel of the right Dharma, going in a single thought to worlds unspeakable in number, riding upon a body of space, entering everywhere the assemblies of all buddhas, obtaining a body that rises lightly, attaining boundless and skillful spiritual footing, appearing everywhere like a shadow by spiritual power, and last “obtain the skillful means of entering the Dharma realm without obstruction, and in a single thought travel everywhere through the lands of the ten directions.”
Clearing away a misreading: the jewel of the Saṅgha is not a collective name for those who have left home. What the sutra points to is “the assembly of the worthy and the noble” — the entering vowed for in this gate is entering that Saṅgha of the fruit-station, not the changing of one's status.
Coming down to use: the most solid test of faith in the jewel of the Saṅgha is the sense that it is hard to meet with. If one takes it for granted, not one of the seven minds of this gate can arise.
The Gate of Giving Carriages to Śrāvakas and Pratyekabuddhas: What a Field of Merit Actually Is
The fourth segment gives to śrāvakas and pratyekabuddhas. The section on the practice of giving in this gate again lists ten minds first, of which the two, “the mind liberated from every bondage of Māra” and “the mind that crushes every host of Māra's armies,” are language about subduing Māra rarely seen in this sub-unit.
The vow has twenty clauses, of which the first ten speak again and again upon “the field of merit”: the foremost field of merit that the world trusts, the foremost pure field of merit, fulfilling the foremost pure field of merit, ever drawing near to the supreme field of merit, being complete in the field of merit of inexhaustible virtue, “a true field of merit that can bring the fruit to term.” Here there is one key sentence: “abide in the dharma without contention, and understand that all dharmas are without any doing and take non-nature as their nature.” That a field of merit can bring forth fruit is precisely because it is without any doing — not because the donor gives much.
The second ten clauses turn to hearing the Dharma: obtaining the dharma that extinguishes offenses, listening with vigor, understanding all that is heard “with nothing passing them by in vain,” penetrating it to the utmost and expounding it in accord with what was heard, casting off the ninety-six kinds of heterodox views, ever seeing the worthy and the noble, dwelling together and rejoicing with the noble and sagely, hearing the buddhas' names to no vain purpose and being able to see them, guarding those who uphold the Dharma, and holding, reciting, revealing, and illumining it, coming home at last to “relinquish all they have in reverent offering” — beginning from giving and returning to giving.
Clearing away a misreading: do not read a field of merit as a rate of return. The sutra's wording is “able to give beings the fruit of measureless and numberless roots of goodness” — the working of a field of merit lies in what it can give, not in what it can take in.
Coming down to use: whether a person is a field of merit is seen in whether other people's roots of goodness grow when he is present. This has nothing to do with his rank.
The Gate of Giving Carriages to Fields of Merit and to the Poor: The Most Reverent Giving to the Lowest of Fields
The fifth segment gives to the fields of merit and even to the poor and the solitary. The text of the practice of giving here is most worth noting: the bodhisattva not only gives, but “reproaches himself before them,” saying, “I ought to have gone myself to make offerings and provide for you; I ought not to have troubled you to come from afar and be wearied,” and having said this he “bows and kneels, asks after their health and welfare.”
First the question: why bow and kneel and reproach oneself before the poor and solitary? Because in the eye of this dedication, the one who receives the gift is the one who brings the practice of giving to completion. So although the field is the lowest, the reverence paid is the heaviest. This and what the gate before said — that a field of merit lies in what it can give and not in what it can take in — are two faces of the same principle.
The twenty clauses of the vow still turn upon “vehicle,” and divide into two halves. The first half speaks with respect to the aspect of the vehicle — the vast vehicle whose wheel is unturning and unobstructed, the vehicle of the great knowledge of Dharma whose cause is pure, the vehicle in which all dharmas are without existence, the upright vehicle without flattery or deceit. Among these, the vow of the “vehicle of four wheels” is very concrete, and the sutra itself lists the four: dwelling in a good land, relying on good persons, amassing surpassing merit, and giving rise to great vows. The second half matches the six perfections one by one to vehicles — the vehicle of great giving, of pure discipline, of patience, of great vigor that does not turn back, of meditative concentration, of wisdom and skillful means — and then the vehicle of the Dharma king, the vehicle of wisdom that clings to nothing, and the vehicle of the Dharma of all buddhas, the closing clause coming home to “ride the supreme jeweled vehicle of omniscience, fulfilling the practices and vows of the bodhisattva Samantabhadra without weariness.” At the end of the five segments Chengguan sums up: “the vow is precisely the ocean of vows of Samantabhadra, which together accomplish the carriage of the inexhaustible arising of the great Dharma realm through conditions” — the most conspicuous place of Huayan doctrine in this sub-unit is here, and this is Chengguan's determination, not something the sutra text marks for itself.
Clearing away a misreading: matching the six perfections to vehicles is not saying the six perfections over again. What is taken is the sense of a vehicle — a perfection is what is able to practice, a vehicle is what is ridden; one and the same matter, spoken of on one side as the traveler and on the other as the conveyance.
Coming down to use: to whom a person pays reverence shows his view most clearly of all.
The Gate of Giving Elephants and Horses: Only What Is Tamed Goes Far
Elephants and horses are two things, which Chengguan combines into one gate, saying that they “have ten vows in all.” The sutra writes the marks of the elephant treasure with extreme fineness — complete in its seven limbs, its six tusks pure, the color of its mouth like a lotus, its body white as a snow mountain — while the most important clause stands right at the front: “its nature is tamed and compliant.” It is the same in writing of the horse: “its pace even and level so that the rider is at ease.”
So the ten vows are all upon tameness and reaching far: abiding in the tamed and compliant vehicle, obtaining the vehicle of skillfulness, the vehicle of faith and understanding, the vehicle of setting out, being complete in the vehicle of the perfection of equality, accomplishing the jeweled vehicle, the vehicle adorned with bodhisattva practice, the boundless and swift vehicle, the most surpassing tamed and compliant great vehicle, and last “accomplish the loftiest, broadest, and firmest great vehicle, able to carry all beings everywhere.” In matching the vows Chengguan points out a small detail: elephants and horses “each have the sense of being tamed, and therefore two vows are divided out.”
There is one more sentence not to be passed over. The sutra says that the bodhisattva supports his father and mother and good friends with the elephants and horses, or gives them to beings destitute and afflicted, and that “his mind is open and free, giving rise to no regret or grudging, but only redoubling his gladness and increasing his pity” — no regret after giving, which is the hard part of giving, and the sutra points it out in particular in this gate.
Clearing away a misreading: to be tamed is not to be broken until one has no strength left. The elephant treasure “goes ten thousand leagues without ever tiring” and the horse treasure is “swift as the wind”; strength and tameness stand together.
Coming down to use: what carries one far is not ferocity but the absence of disorder. It is mostly on this point that stamina in cultivation is told apart, high from low.
The Gate of Giving Jeweled Seats: The Station One Occupies and the Dharma One Sits Upon
The section on the practice of giving in this gate is the grandest set-piece in this sub-unit: the adornment of the lion seat, the jewels worn on the king's body, the consecrated station, the majesty of ruling Jambudvīpa as king. Only at the very end is the giving spoken of — “with jeweled adorned seats such as these, hundreds of thousands of ten thousands of koṭis of them, measureless and numberless, he gives to the Tathāgata, that foremost field of merit” — and from there it counts down to the poor and orphaned.
First the question: why write the honor of the seat so fully? Because what is relinquished is the very station one occupies. The gate of couches and seats before it relinquished an implement for settling the body; this gate relinquishes one's standing itself.
The vow has ten clauses, and the first goes straight to the point — “sit upon the seat of awakening, and be able to awaken to the right Dharma of all buddhas.” Below come the seat of sovereignty, the buddhas' sovereign lion seat, seats adorned with jewels rare and wondrous of every kind, the most surpassing seat of the three kinds of world-realm, a seat pervading worlds unspeakable in number, the seat of great, deep, and secret merit, inconceivable jeweled seats of every kind, and the good and wondrous seat; the last clause gathers up all the foregoing names of seats at one stroke and comes home to “display the Tathāgata's majestic and sovereign might, accomplishing the utmost right awakening.” “The three kinds of world-realm” is a settled saying of the ancients, of which Chengguan says it is “to be taken in its usual explanation,” adducing the Zhilun for taking sentient beings, the five aggregates, and the receptacle world as the three.
Clearing away a misreading: the seat of awakening is not a location. The sutra's wording is that one sits and “is able to awaken to the right Dharma of all buddhas” — a seat here means the Dharma-station in which one is established.
Coming down to use: what a person is least willing to let go is most often not wealth but station. What this gate gives away is precisely that.
The Gate of Giving Canopies: How Much One Canopy Can Cover
The use of a canopy is to cover and shade. The vow of this gate has only ten clauses, while that for the sake of which the dedication is made runs on afterward for thirty clauses — the longest such passage in this sub-unit.
The ten vows first set up the substance: “cultivate roots of goodness with vigor so as to cover their bodies, and ever be sheltered by the buddhas” — first being covered, and only then being able to cover. Below come taking merit and wisdom as one's canopy, being sheltered by good dharmas so that dust, stain, and burning vexation are removed, obtaining the treasury of wisdom, sheltering oneself with the quiescent white dharmas, well covering one's body and reaching the utmost of the dharma-body, becoming an all-pervading canopy that “covers the world everywhere with the wisdom of the ten powers,” and last the canopy of one worthy of offerings and the supreme canopy. From being covered by others to covering the world, the line is clear.
That long string of clauses on what the dedication is for says the same thing over and over, magnified: being able with a single canopy to cover everywhere the whole realm of space, the Dharma realm, and all lands; being able with a single canopy to adorn all the worlds of the ten directions; being able with a single canopy to spread over the buddha-lands of the Dharma realm. One and all are stated most plainly in this gate — it is not many canopies covering many places, but one canopy covering all places. To this gate Chengguan adduces the Benxing jing's account of grass plaited into a canopy upon which a canopy of the seven treasures followed, and praises it as “compassion and wisdom being profound and wondrous, it may indeed be called according with all roots of goodness.”
Clearing away a misreading: one canopy covering all is not an exaggeration of rhetoric. What it rests upon is the principle of the arising of the Dharma realm through conditions, which is the doctrinal eye of the Huayan lineage; here it is attributed to Chengguan, while the sutra itself speaks only of the aspect of the matter.
Coming down to use: before sheltering others, ask under whose canopy one is oneself. The sutra's order does not skip this step.
The Gate of Giving Banners and Pennants: Only What Can Be Raised Is Called Raising
Banner and pennant are two things, which Chengguan combines into one gate, and he apportions the ten vows very finely: the first two vows speak of banner and pennant together — first, raising the good so as to overturn evil; second, honoring the Dharma so as to overturn conceit; the third vow speaks only of the pennant, because “graphs are written on pennants”; and the last seven vows are all with respect to the banner.
The verbs of the ten vows are worth noting: of the first six, all but the third mostly use “raise” — raising the banners and pennants of every root of goodness and merit, raising the banners and pennants sovereign in every dharma, raising the lofty and conspicuous banner, raising the firm banner, raising the banner of the strength of wisdom; while the third vow, “ever write the right Dharma upon jeweled silk, and uphold the Dharma-treasury of the buddhas and bodhisattvas,” answers exactly to Chengguan's remark that graphs are written on pennants. The last four vows turn to “obtain” and “be complete in,” speaking of the fruit accomplished. The final three vows turn to crushing — the Nārāyaṇa banner “crushes every banner of conceit in the world,” the banner of the great light of the sun of wisdom universally illumines the Dharma realm, and the banner of a Tathāgata “crushes and destroys all the ninety-six kinds of heterodox views.”
Clearing away a misreading: banners and pennants are not ceremonial decoration. What the sutra takes is loftiness and visibility — raised up so that people see them from afar, which is the use of a banner; written on so that people read them, which is the use of a pennant.
Coming down to use: the banner raised and the evil overturned are a pair. Only by raising the good is evil overturned, and only by honoring the Dharma is conceit overturned — to be rid of some fault, one must for the most part first raise up the thing that answers to it.
The Gate of Giving the Multitude of Jewels: The Three Jewels and the Jewel of Wisdom
The section on the practice of giving in this gate is very short — he opens his treasuries of many jewels and, with hundreds of thousands of koṭis of nayutas of wondrous rare jewels, gives to numberless beings, “granting them in accord with their intent, his mind begrudging nothing.” The sutra does not go on setting out the appearances of jewels, but enters the vow at once.
The ten vows divide into two layers. The first three are the three jewels: ever seeing the jewel of the Buddha and thereby “casting off folly and cultivating right mindfulness,” obtaining the light of the jewel of the Dharma and upholding the Dharma-treasuries of the buddhas, gathering in the jewel of the Saṅgha and “providing for them and making offerings without ever wearying.” The last seven vows turn into the jewel of wisdom: the unsurpassed jewel of the mind of omniscience, the jewel of wisdom, the jewels of the bodhisattva's merits, the jewels of measureless wondrous merit, “the sixteen jewels of knowledge of the wondrous samādhis,” the jewel of the foremost field of merit, and last “become the foremost and unsurpassed lord of jewels, and open and expound all dharmas with inexhaustible eloquence.” On the last vow Chengguan notes, “because the Buddha is the lord of the jewel of Dharma.”
Clearing away a misreading: the jewels of outer wealth are entirely given away in this gate. The treasury opened is an outer treasury, while the jewels vowed for are all inward. The sutra walks through both layers with one and the same word “jewel,” and the reader must not stop halfway.
Coming down to use: the real treasure is not in how much there is but in whether it can be opened. Stored and never opened, a jewel is no different from earth and stone.
The Gate of Giving Ornaments: Body, Speech, and Mind Each Have Their Adornment
Ornaments are things that adorn the body. The section on the practice of giving in this gate first says the most important thing: the bodhisattva “looks equally upon all the beings of the world as upon his own only child,” and only then says that he wishes to cause them all to obtain “a pure and wondrous adornment of bodily form.” The mind with which ornaments are given is the mind of a parent.
Chengguan states the division of the ten vows clearly: the first vow benefits others and the last nine benefit oneself; and within the nine, “the first three are with respect to body, the next three with respect to speech, and the last three with respect to mind.” With respect to body: the pure mark of adornment, the finest mark of adornment (adorning the body with the marks of the hundred merits), and the unconfused mark of adornment. With respect to speech: the mark of adornment of well-purified speech (complete in inexhaustible eloquence), the mark of adornment of the sound of every merit (the voice pure so that those who hear are pleased), and the lovable mark of adornment of the speech of the buddhas (causing beings to hear the Dharma with joy). With respect to mind: the mark of adornment of the mind (entering deep meditative concentration and seeing all buddhas), the mark of adornment of dhāraṇī, and the mark of adornment of wisdom. Three for each of the three deeds, gathered up in “adorn their minds with the wisdom of a buddha.”
Clearing away a misreading: adornment is not decoration. Not one of the nine marks the sutra lists is added from outside; each is virtue showing itself in body, speech, or mind.
Coming down to use: to know how far one has cultivated, look at these three faces — whether one's bodily bearing is settled, whether one's speech benefits others, and whether one's mind is concentrated.
The Gate of Giving the Jeweled Crown: Handing Over the One Thing on Top of the Head
Jeweled crown and topknot pearl are two things, which Chengguan combines into one gate. This is the last gate of the giving of outer wealth, and the position has meaning: the crown on the head and the pearl in the topknot are, among things outside the body, the most honored, the most closely worn, and the hardest to relinquish, and so they are placed at the end of outer wealth. The sutra also describes this giving with the words “he cultivates constantly and with vigor, becomes a great lord of giving, studies the wisdom of giving, increases the root of relinquishing.”
All ten vows turn upon “the crown”: obtaining the consecration of the Dharma of the buddhas, being complete in the crest of the topknot and obtaining foremost wisdom, gathering in beings everywhere with the jewel of wondrous wisdom so that they reach the utmost crown of merit, accomplishing the jeweled crown of wisdom and being fit to receive homage, adorning the head with the crown of wisdom, “binding the bright pearl of wisdom upon their crowns, which none in all the world can see,” being fit to receive the world's bowing and accomplishing the crown of wisdom that illumines the Buddha's Dharma, wearing the crown adorned with the ten powers, “reaching the crown of the great earth” and breaking the retinue of the Māras at the summit of the realm of desire, and last “obtain the foremost and unsurpassed king of crowns, and attain the crown of the light of omniscience, which none can outshine.”
Clearing away a misreading: “which none in all the world can see” is not concealment. What is bound there is the bright pearl of wisdom, which the eye of the world was never able to see — this clause speaks of the nature of what is obtained, not of hiding it.
Coming down to use: the crown of the head is where a person is least able to let go — name, station, and face are all up there. What this gate gives away is precisely that, and so it stands at the end of outer wealth.
The Gate of Rescuing from Prison: Turning from the Giving of Wealth into the Giving of Fearlessness
From this gate on, the momentum of the text changes. Chengguan outlines it thus: “up to here all has made clear outer giving; the two segments from here on make clear the giving of fearlessness,” and he determines this gate to be “one that takes in both inner and outer” — for the bodhisattva relinquishes wealth, jewels, wife, children, and retinue, and also his own body.
Look first at the section on the practice of giving. The sutra writes the suffering in the prison very concretely: fetters, manacles, cangues, and chains; unable to rise or sit at ease; the multitude of sufferings crowding upon them; without kin or acquaintance; with nothing to turn to and no rescue; naked, starving, and worn. Then the bodhisattva relinquishes all he has to rescue them, and having rescued them does not stop there — “he gives them everything in accord with what they need, removes their suffering and affliction, and causes them to be at peace; and then he gives them the unsurpassed jewel of the Dharma.” First rescue the body, then settle the body, and last give the Dharma — three steps in unbroken order. The sutra also adduces two bodhisattvas of its own: the bodhisattva Great Compassion and the bodhisattva King of Wondrous Eyes.
The ten clauses of the vow are wholly upon “bondage” and “release”: liberation from the bondage of craving, cutting off the stream of birth-and-death and rising to the shore of wisdom, extinguishing folly and being liberated from the bondage of affliction, extinguishing the bonds of the three realms, forever cutting off every knot and bond of affliction, being apart from the stirring of thought, ratiocination, and discrimination and entering the unmoving ground of knowledge, being loosed from the bonds of desire, obtaining surpassing aspiration, “obtain the liberation without clinging and without bondage, their minds vast as the Dharma realm,” and last obtaining the spiritual powers of a bodhisattva so that beings “leave the world and abide in the great vehicle.” The bondage of a prison and the bondage of the afflictions are, in this gate, the very same word.
Clearing away a misreading: that the Dharma is given only after the rescue from prison is an order that must not be inverted. The sutra does not preach the Dharma to people while they are hungry and cold.
Coming down to use: the order of helping people is given very clearly by this gate — first relieve their urgency, then settle their bodies, and only last comes the thing that matters most.
The Gate of Substituting for a Condemned Prisoner: The Last Gate of This Sub-Unit
The last gate is the giving up of body and life in place of a condemned prisoner. Chengguan says, “twenty-fifth, giving up the body in place of a condemned prisoner: wholly inner wealth” — it is already entirely inner wealth, and this sub-unit stops here, the proper section on the giving of inner wealth following immediately after.
The sutra writes the suffering of the execution with great weight: bound in five places, taken toward the place of death, set upon a high block and cut apart with a blade, run through on an upright wooden stake, wrapped in cloth and doused with oil and burned with fire. Then the bodhisattva gives up his own body and undergoes it in that one's place, and the bodhisattva Ajita and the bodhisattva King of Surpassing Practice are adduced as instances. Most important is the speech the bodhisattva makes to the one in charge — a passage of direct address: “I vow to give up my body in place of his life; sufferings such as these may be given to me.” He further says, “were the suffering to exceed his by asaṃkhyeya times over, I ought still to bear it, so that he may be set free”; and at the end he asks and answers himself: if he sees the man about to be killed and does not give up body and life to ransom him, then “I am not called one who abides in the bodhisattva's mind” — and why? “Because it is for the sake of rescuing and guarding all beings that I have given rise to the mind of awakening that is omniscience.”
The ten clauses of the vow are wholly upon “life” and “fearlessness”: obtaining the ultimate body and life never cut off or exhausted, abiding relying on the buddhas and being complete in the ten powers, rescuing everywhere all that has consciousness so that they are without dread, “obtain the life of all, and enter the deathless realm of wisdom,” being forever parted from enemies and foes, casting off swords and weapons, crushing the armies of Māra beneath the tree of awakening, going far from the dread of the great assembly and making the great lion's roar, obtaining unobstructed lion-wisdom, and last “arrive at the place of fearlessness, and ever be mindful of rescuing and guarding the beings who suffer” — having reached the place of fearlessness oneself, one still comes back to rescuing and guarding.
Clearing away a misreading: “not called one who abides in the bodhisattva's mind” is not the piling of pressure upon oneself in a vow. It is a definition — this clause is already contained in what the bodhisattva's mind means, and one who cannot do it is not that mind, quite apart from whether he is valiant.
Coming down to use: this gate closes on “ever be mindful of rescuing and guarding the beings who suffer.” From the mouthful of rice in the first gate to the single life in the last, the twenty-nine segments are walked through, and where they land is the same throughout.
Lineage
The unevenness of the three numbers — segments, gates, and things. The sutra text's own segmentation yields twenty-nine, of which twenty-eight have a “this is” closing sentence and the segment on medicinal decoctions alone has none. Chengguan establishes twenty-five gates, combining the five segments of jeweled carriages, elephants and horses, banners and pennants, and jeweled crown and topknot pearl each into one gate. Chengguan further counts out another set of numbers at the listing: looking toward the dedications below they should be sixty, while counting simply by the text they are eighty things, and he points out segment by segment the names at which the eighty arrive. He also says that the whole sixth dedication's “total gates are but sixty, by reason of opening and combining,” and lists twelve segments in which two and two are combined and two segments in which five things each are combined, reckoning fourteen gates that combine twenty things, so that “although two things are wanting, two things are added, namely dwellings, and the opening out of ‘attending’ as distinct from ‘waiting upon’ — and therefore there are sixty gates.” Fazang's Tanxuan ji likewise binds this dedication into sixty gates, its last gate reading “giving servants so that they take over the labor, and further giving up one's own body to serve as their servant — this is the sixtieth gate,” which answers to what Chengguan's gate twenty-five points to, while the ordering of the numbers is slightly arranged otherwise. Both take sixty gates as their frame, and both are recorded without adjudication.
Master Guangtong's reckoning. Chengguan further transmits a reckoning of Master Guangtong of old: binding the earlier listing by the later total gates, these too are only sixty, making one hundred and twenty gates; each gate has the ten goods, making one thousand two hundred; multiplied by the seven kinds of giving this makes eight thousand four hundred; and each being complete with the ten dedications this makes eighty-four thousand. As for the seven kinds of giving, Chengguan explains on his behalf: following marks there are six — the mind has three kinds, which are the three times, and gladness in the matter has three kinds, which are the three wheels; entering the principle has one, which is the illumining of the emptiness of the three wheels; and he says that multiplying by the seven noble riches is also admissible. This is an old determination that Chengguan records, and it is recorded here without adjudication.
The divergence of the two translations. The eighty-fascicle text reads “the dedication that accords with and makes firm all roots of goodness” and the sixty-fascicle “the dedication that accords with all firm roots of goodness,” the place to which “all” attaches being exchanged front for back; the question raised reads “what is” in the eighty-fascicle and “what is it that is” in the sixty-fascicle, which further prefixes the ordinal “the sixth.” The name of the sixth dedication as listed in the Pusa yingluo benye jing reads again otherwise, “the mind of the dedication that accords with equal roots of goodness,” and all three stand together. In the section on the body relied upon the two translations differ in fullness each from the other: the three clauses of the eighty-fascicle, “he holds up a single canopy that broadly shades the ten thousand quarters,” “with silk free of defilement he binds his crown,” and “he is sovereign in the Dharma, and those who see him all submit,” are absent from the sixty-fascicle; the sixty-fascicle clauses “peaceful and abundantly happy” and “weapons are not used, and of itself all is at peace” are absent from the eighty-fascicle; and where the eighty-fascicle reads “he obtains pure deeds and is parted from the several hindrances of deeds,” in the sixty-fascicle the two clauses stand in reverse order. As for the number of segments, the corresponding window of the sixty-fascicle yields only nineteen “this is” closing sentences together with one conclusion for the rescuing of prisoners, fewer than the eighty-fascicle, and the single gate of giving lamps is opened out in the sixty-fascicle into two closing sentences. This is the actual state of the two translations, recorded in accordance with the fact; nothing is forced into correspondence and nothing is supplied by inference.
The divergence between Chengguan's restatement and the actual text of the sutra. In establishing the name Chengguan restates the Pusa yingluo benye jing as saying, “because he practices the good that has marks and the good that is without outflows, and they are not two, it is named according with equal and all roots of goodness,” whereas the actual text of that sutra reads, “because he practices the good that has marks and the good that is without outflows, and they are not two, it is named the dedication that accords with equal roots of goodness,” the last four graphs differing. Both are recorded here without adjudication.
The divergence of the commentators' routes. Chengguan displays this dedication at length by the practice of giving and establishes the three divisions of following marks, being apart from marks, and explaining the name of dedication, outlining its text as restating, explaining, and concluding; Fazang's Tanxuan ji outlines it as statement, explanation, and conclusion, has in addition within the explanation the division “distinguishing the benefit accomplished by the practice,” and likewise establishes four intents rather than three for relying on the body of a king; Li Tongxuan does not restate the text gate by gate, but determines this dedication to be one in which “the prajñā-pāramitā is its substance,” and takes as symbolic betokening the good friend Veṣṭhila whom Sudhana visited, the city of Good Deliverance, and the buddha-stupa of the sandalwood seat. All three stand together, and are recorded here without adjudication. As for whether Chengguan's Yanyi chao has a corresponding explanation of this passage, this sub-unit has not collated it, and the matter is marked as undecided in accordance with the fact, no text from elsewhere being used to fill it.
Places for cross-reading. This sub-unit is the earlier portion of the sixth dedication; after it come the giving of inner wealth, the giving of Dharma, and the remainder of outer wealth, and after those the general conclusion of the many gates, the dedication apart from marks, the explaining of the name of dedication and the fruit of the station, and the repeated verses. What Chengguan determines about all three kinds of giving being run through, and about the division of the practice of loving-kindness and the practice of compassion, can only be seen whole when the three portions are read through together. Again, the most important outside attestation for the name of this dedication lies in the Pusa yingluo benye jing's list of the names of the ten dedications and its sentence explaining the name; and Li Tongxuan's betokening of this dedication by Veṣṭhila may be read across with “Entry into the Dharma Realm.” The three matters Chengguan adduces in the various gates — the Yujia on how giving clothing calls forth wondrous color, the Zhilun on the three world-realms, and the Benxing jing on grass plaited into a canopy — all belong to what Chengguan cites and are not attached by the sutra text of this passage itself; the reader should not transfer them to what the sutra says.
考據Apparatus
十迴向之第六。金剛幢菩薩一人自徵自答，本段內無重頌、無經家換場之敘、無他菩薩插問。文分四節：先以「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」一句牒名徵起；次明行所依之身，作帝王轉輪王相；次總相標列所施之事；次依標廣顯，逐事各成一迴向。逐事之段以『某某布施之時，以諸善根如是迴向，所謂：願一切眾生……是為菩薩摩訶薩某某時善根迴向』為定式，本節實得二十九段，其中二十八段具「是為菩薩摩訶薩……善根迴向」之結句，唯施湯藥一段結作「以諸善根如是迴向」而無「是為」句。段之數與澄觀《疏》所立之「門」數、「事」數三者不同，第一目逐一列其異。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 底本 T279 三十九品 | 品二十五 十迴向品·說分第六迴向之前分（第五會 兜率天宮 · 卷二十五末–卷二十六〔T10n0279 0135b21〕–〔0144a24 前〕）；首句「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」〔T10n0279 0135b21〕，末句「是為菩薩摩訶薩自捨身命救彼臨刑諸獄囚時善根迴向；為令眾生離生死苦，得於如來上妙樂故。」〔0144a21〕 |
| 澄觀《華嚴經疏》 | 第六迴向科起〔T35n1735 0709b13〕；本段所涵＝牒·釋中之「行所依身」〔T35n1735 0709b26〕與「依身起行」之「隨相迴向」前二分（總相標列·依標廣顯之門一至門二十五）。澄觀語「第六隨順堅固一切善根迴向。長行中亦二，謂位行、位果。行中亦三，謂牒、釋、結。」〔T35n1735 0709b13〕 |
| 品之十分（澄觀科） | 澄觀於品總釋處立『文有十分』之科，本迴向屬第五說分。分名非經文自出，凡言分處一律繫屬 |
| 法藏《探玄記》 | 〔T35n1733 0257a13〕起。判與澄觀近而名異——「於長行內亦二，謂位行、位果。位行中亦三，謂標、釋、結。」〔T35n1733 0257a13〕；又於釋中立三分「初行所依身、二「離諸業障」下明依身起行、三「摩訶薩若能以此善根迴向」下辨行所成益」〔0257a16〕 |
| 李通玄《新華嚴經論》 | 〔T36n1739 0862a20〕起。不逐門牒文，以體·表法二義總釋一迴向 |
| 澄觀《演義鈔》T36n1736 | 〔未核〕。本節之疏窗全屬隨文釋段而非釋品名段，《鈔》是否另有對應段，未核，此處據實標其未決，不以他處之文充之 |
| 六十華嚴 T278 對位 | 品二十一 金剛幢菩薩十迴向品·第六隨順一切堅固善根迴向〔T09n0278 0499c08〕–〔0508a06 前〕（0508a06「從乞連膚頂髮及明珠時」＝六十本內財施起，即次一節之對位起） |
| 四十華嚴 T293 | 〔查無〕。該譯唯品三十九，於本品無對校 |
| 世親《十地經論》 | 〔查無〕。唯釋〈十地品〉，不涉本品 |
牒名徵起之義（澄觀）——
「今初，牒名徵起，謂所修事善皆悉順入堅固法性」〔T35n1735 0709b14〕；「入即隨順。平等即堅固，平等之理不可壞故。若順等理則順諸善根」〔0709b17〕；「此約所迴善根及所向實際以立斯名。亦可名為堅固之善根，堅固即善根。若以隨順望堅固善根，亦通二義，即以無礙善根而為其性。」〔0709b22〕
釋中二分（澄觀）——
「第二依徵廣釋中二：先明行所依身、二「具足」下依身起行。前中復二：先明得位、後顯具德。」〔T35n1735 0709b25〕
何以偏舉王身（澄觀）——
「菩薩行檀之身，隨宜萬類，故置或言。而偏語王者，一則在家是施位故、二難捨能捨舉勝策劣故、三者菩薩多為王故。」〔T35n1735 0709b27〕
何以偏舉王身（探玄記）——
「初行所依身者，依轉輪聖王身而起施行，有四意：一在家是能施位、二有七寶可施、三明難捨能捨、四攝化無敢違命。」〔T35n1733 0257a17〕
依身起行三分（澄觀）——
「第二依身起行中三：一明隨相迴向、二明離相迴向、三釋迴向名。初即迴向菩提及向眾生、次即迴向實際、後段通二。又初是廣大迴向、次甚深迴向、後兼深廣。」〔T35n1735 0710a05〕
〔T35n1735 0710a09〕「今隨相中分三：初總相標列善根迴向、二「佛子菩薩摩訶薩隨所施」〔T35n1735 0710a10〕下依標廣顯善根迴向、三「佛子菩薩摩訶薩隨諸眾生」〔T35n1735 0710a12〕下總結多門善根迴向。」
——本節收前二分；第三分「總結多門」及離相迴向·釋迴向名·位果，皆在本段之後。
段·門·事三數之不齊（逐條列·並錄不判）——
| 數之名 | 出處 | 本段之實得 |
|---|---|---|
| 經文分段（結句實計） | 底本 T279 逐段 | 二十九段（二十八段作「是為菩薩摩訶薩……善根迴向」，施湯藥一段結作「以諸善根如是迴向」） |
| 澄觀之「門」 | 澄觀逐門編號〔T35n1735 0711a01〕–〔0714b14〕 | 二十五門（門一施食至門二十五捨身代死囚）。門十六施車合經文五段·門十七象馬合二事·門二十幢旛合二事·門二十三寶冠及髻珠合二事 |
| 澄觀之「事」（標列所數） | 「若望下迴向，應為六十；若直就文數，都八十事。」〔T35n1735 0710a15〕 | 標列段之八十事中，「前二十七事是外財施。次救獄囚，一兼於內、外代囚命。下二十九事唯明內財。」〔0710a24〕——本節止於救囚二事 |
| 全迴向之「都門」 | 「然其都門但有六十，由開合故」〔T35n1735 0710b26〕 | 六十門通攝本節與其後內財·法施諸段，非本段獨有之數 |
澄觀二十五門逐門起出處——門一 施食 0711a01 · 門二 施飲 0711a20 · 門三 施味 0711a26 · 門四 施車乘 0711b02 · 門五 施衣 0711b08 · 門六 施華 0711b11 · 門七 施鬘 0711b19 · 門八 施香 0711b21 · 門九 施塗香 0711c04 · 門十 施床座 0711c05 · 門十一 房舍 0711c10 · 門十二 住處 0711c12 · 門十三 施燈 0711c13 · 門十四 湯藥 0711c25 · 門十五 施器 0712a06 · 門十六 施車 0712a12 · 門十七 施象馬 0713c03 · 門十八 施座 0713c09 · 門十九 施蓋 0713c15 · 門二十 幢旛 0713c20 · 門二十一 開藏施寶 0713c23 · 門二十二 施莊嚴具 0714a13 · 門二十三 施寶冠及髻珠 0714a25 · 門二十四 施妻子等·救獄囚 0714b02 · 門二十五 捨身代死囚 0714b13（門二十六「連膚頂髻」〔0714b15〕即內財門釋起，不入本窗）。
逐門四段之定式（澄觀）——
「六十門內一一皆四：一施行、二迴向行、三雙結二行、四迴向所為。若缺所為，則但有三。亦可合後二段為雙結所為，此科宜記。下有廣略，至文當知。若具四段，門前多不科判。」〔T35n1735 0710c25〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 隨順堅固一切善根 | — | 「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」〔T10n0279 0135b21〕 | 澄觀釋「所修事善皆悉順入堅固法性」〔T35n1735 0709b15〕；「平等即堅固，平等之理不可壞故」〔0709b17〕 |
| 那羅延 | nārāyaṇa（音寫即古傳） | 「獲那羅延堅固之身，大力成就，無能屈伏」〔T10n0279 0135b22–0135c03〕 | 澄觀配為七果之壽命果「四獲那羅延堅固之身，顯壽命果」〔T35n1735 0709c29〕。六十本作「攝取天帝那羅延身」〔T09n0278 0499c17〕 |
| 轉輪王 | — | 「以四攝法攝諸眾生，為轉輪王，一切周給。」〔T10n0279 0135b22–0135c03〕 | 澄觀「為轉輪王，結成有位，一切周給。結有大財，即財位果。」〔T35n1735 0709c23〕；探玄記以七寶可施為依王身之第二意〔T35n1733 0257a18〕 |
| 離垢繒 | — | 「以離垢繒而繫其頂」〔T10n0279 0135b22–0135c03〕 | 澄觀「以離垢繒釋為帝義，於法自在釋為王義。」〔T35n1735 0709c17〕 |
| 一蓋 | — | 「執持一蓋溥蔭萬方」〔T10n0279 0135b22–0135c03〕 | 澄觀立三義「一則無私萬物故；二等教十善故……三慈悲蓋」〔T35n1735 0709c14〕 |
| 摶食 | — | 「哀愍眾生，為作福田，現受摶食。」〔T10n0279 0136a12〕〔T10n0279 0136〕 | 澄觀「今云摶者，尚依古譯。」〔T35n1735 0711a19〕 |
| 阿伽陀藥 | agada（音寫即古傳） | 「願一切眾生如阿伽陀藥，能除一切煩惱眾毒」〔T10n0279 0136c04〕〔T10n0279 0136〕·「願一切眾生成阿伽陀藥，安住菩薩不退轉地」〔T10n0279 0137c06〕〔0137〕 | 除毒之藥；本段二見，一在施華門、一在施湯藥門 |
| 檀波羅蜜 | dāna-pāramitā（檀＝音寫即古傳） | 「專意滿足去、來、今世一切菩薩檀波羅蜜故」〔T10n0279 0138a02〕 | 布施到彼岸；澄觀以檀居十度之初而釋本迴向之所以廣說施行 |
| 摩尼 | maṇi（音寫即古傳） | 「以受灌頂自在王位摩尼寶冠及髻中珠」〔T10n0279 0143b11〕〔T10n0279 0143〕 | 如意寶；本段施器·施車·施寶冠三門並見 |
| 阿僧祇 | asaṃkhya（音寫即古傳） | 「如是無量百千億那由他阿僧祇眾妙寶物具足莊嚴」〔T10n0279 0142a06〕〔T10n0279 0141〕 | 無數 |
| 阿逸多 | ajita（音寫即古傳） | 「如阿逸多菩薩、殊勝行王菩薩」〔T10n0279 0143c29〕〔T10n0279 0143〕 | 代死囚門所引之菩薩本事；同段前門引「如大悲菩薩、妙眼王菩薩」〔T10n0279 0143c05〕〔0143〕 |
| 無遮大施之會 | — | 「或捨一切資生之物，普設無遮大施之會」〔T10n0279 0135c25–0135c28〕 | 不揀賢愚一切等施之會；澄觀釋所施田云「等皆施與者，不揀賢愚等故。悉令滿足者，隨所求故。」〔T35n1735 0710b04〕 |
| 善攝 | — | 「佛子！菩薩摩訶薩如是施時，發善攝心，悉以迴向。」〔T10n0279 0135c29〕 | 澄觀「言善攝者，釋隨順義。謂此菩薩若行於施迴向之時，於自他五蘊等心無住著、不令馳散，故云善攝。」〔T35n1735 0710b11〕 |
| 七聖財 | — | 澄觀引光統師說「又以七聖財乘之亦得」〔T35n1735 0710c11〕 | 光統師八萬四千之算，另取七聖財為乘數之一路 |
| 三輪 | — | 澄觀「喜事有三種即是三輪，入理有一即照三輪空。」〔T35n1735 0710c10〕 | 施者·受者·施物；照三輪空即入理之施 |
| 五處被縛 | — | 「見有獄囚五處被縛，受諸苦毒」〔T10n0279 0143c24〕〔T10n0279 0143〕 | 末門所救之囚相 |
三、譬喻·修辭
本節之修辭有三層。其一為定式：依標廣顯之二十九段，二十八段作『某某布施之時，以諸善根如是迴向，所謂：願一切眾生……是為菩薩摩訶薩某某時善根迴向』之三段式（施湯藥門止於「以諸善根如是迴向」，無「是為」結句），而「願一切眾生」句之數逐門不齊（多者二十句，少者一二句），並非門門十句。其二為由事取譬：所施之物即是所願之法，施食則願得智慧食，施衣則願得慚愧衣，施燈則願得無量光，施蓋則願得覆蔭之蓋——凡二十九段皆循此一法而立願，此為本迴向最顯之修辭。其三為喻與本事。
(一) 以所施之物立願者（逐門舉其立願之樞·並非門門盡舉）——
- 食：「願一切眾生得智慧食，心無障礙，了知食性」〔T10n0279 0136a09〕〔T10n0279 0136〕
- 飲：「願一切眾生飲法味水，精勤修習，具菩薩道」〔T10n0279 0136a15〕〔T10n0279 0136〕
- 衣：「願一切眾生得慚愧衣以覆其身，捨離邪道露形惡法」〔T10n0279 0136b17〕〔T10n0279 0136〕
- 香：「願一切眾生具足戒香」〔T10n0279 0136c17〕〔T10n0279 0136〕；塗香門則以十度配香——「施香普熏」〔T10n0279 0136c24〕「戒香普熏」「忍香普熏」「精進香普熏」「定香普熏」「慧香普熏」〔T10n0279 0136c29〕〔0136〕
- 床座：「願一切眾生得師子床座，常如如來右脇而臥。」〔T10n0279 0137a17〕〔T10n0279 0137〕
- 燈明：「願一切眾生得無量光，普照一切諸佛正法」〔T10n0279 0137b13〕〔T10n0279 0137〕
- 器：「願一切眾生成等虛空無邊藏器，念力廣大」〔T10n0279 0138a07〕
- 車：「願一切眾生乘四輪乘，所謂住好國土、依止善人、集勝福德、發大誓願」〔T10n0279 0141a01〕〔T10n0279 0140〕
- 蓋：「願一切眾生功德智慧以為其蓋，永離世間一切煩惱」〔T10n0279 0142a14〕〔T10n0279 0141〕
- 幢幡：「願一切眾生建高顯幢，然智慧燈普照世間」〔T10n0279 0142c19〕〔T10n0279 0142〕
- 寶冠：「願一切眾生智慧明珠繫其頂上」〔T10n0279 0143b21〕〔T10n0279 0143〕
(二) 段內散見之喻——
- 阿伽陀藥：「願一切眾生如阿伽陀藥，能除一切煩惱眾毒」〔T10n0279 0136c04〕〔T10n0279 0136〕
- 日月：「願一切眾生智慧日光破愚癡暗；願一切眾生菩提淨月增長滿足」〔T10n0279 0136c06〕〔T10n0279 0136〕
- 大寶洲：「願一切眾生入大寶洲見善知識」〔T10n0279 0136c08〕〔T10n0279 0136〕
- 雪山·蓮華：象寶之相——「口色紅赤猶如蓮華，形體鮮白譬如雪山」〔T10n0279 0141a24〕〔T10n0279 0141〕
- 天馬：「或復施與調良馬寶，諸相具足猶如天馬」〔T10n0279 0141a27〕〔T10n0279 0141〕
- 眾星：寶冠之嚴——「明淨如日，清涼猶月，周匝繁布譬如眾星」〔T10n0279 0141b28〕〔T10n0279 0141〕
- 金剛圍山：「得金剛圍山所不壞身故」〔T10n0279 0137c16〕〔T10n0279 0137〕
- 愛眼等視：「大慈、大悲愛眼等視諸眾生故」〔T10n0279 0138a01〕
- 猶如一子：「菩薩摩訶薩等觀一切世間眾生，猶如一子」〔T10n0279 0143a20〕〔T10n0279 0143〕
(三) 本事之引（經文自引）——
- 救牢獄門引二菩薩：「如大悲菩薩、妙眼王菩薩」〔T10n0279 0143c05〕〔T10n0279 0143〕
- 代死囚門引二菩薩：「如阿逸多菩薩、殊勝行王菩薩及餘無量諸大菩薩，為眾生故，自捨身命，受諸苦毒。」〔T10n0279 0143c29〕〔T10n0279 0143〕
- 代死囚門之自誓語（本段唯一之引語內引語）：「我願捨身以代彼命，如此等苦可以與我。」〔T10n0279 0144a03〕；「我若見彼將被殺害，不捨身命救贖其苦，則不名為住菩薩心。」〔0144a05〕
(四) 古德所增之喻與所引之書——
- 大光王偈（澄觀引以釋一蓋之慈悲義）：「如諸菩薩為高蓋，慈心普蔭諸眾生」〔T35n1735 0709c16〕
- 《瑜伽》施衣感妙色（澄觀引以釋施衣門）：「《瑜伽》施衣能感妙色，以衣禦寒令顏色潤澤故。」〔T35n1735 0711b08〕
- 《本行經》編草為蓋（澄觀引以釋施蓋門）：「《本行經》說編草為蓋，七寶蓋隨。」〔T35n1735 0713c16〕
- 《智論》三世間（澄觀引以釋施座門之「三種世間」）：「依《智論》，三世間者，即眾生、五蘊及器為三。」〔T35n1735 0713c14〕
- 鞞瑟胝羅之表法（李通玄以善財知識表本迴向）：「以善財知識名鞞瑟胝羅，住善度城，常供養旃檀座佛塔，以為表法。」〔T36n1739 0862a21〕
四、異譯對勘
本段二譯並存：底本八十本 T10n0279、晉譯六十本 T09n0278。全錄不判。
(一) 品名與迴向名之異——
八十本：品二十五 十迴向品；本迴向名作「隨順堅固一切善根迴向」，徵句「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」〔T10n0279 0135b21〕 六十本：品二十一 金剛幢菩薩十迴向品；本迴向名作「隨順一切堅固善根迴向」，徵句「佛子！何等為菩薩摩訶薩第六隨順一切堅固善根迴向？」〔T09n0278 0499c08〕 ——八十作「隨順堅固一切善根」，六十作「隨順一切堅固善根」，「一切」所繫之處前後互易；八十徵作「云何為」，六十徵作「何等為」且冠「第六」序數。並錄不判。
另《菩薩瓔珞本業經》所列十迴向名，第六作「隨順平等善根迴向心」〔T24n1485 1014a12〕，與二譯又異，一併誌錄。
(二) 所依身段逐句對勘——
| 八十本 T10n0279〔0135b22–0135c03〕 | 六十本 T09n0278 |
|---|---|
| 「或為帝王臨御大國，威德廣被，名震天下」 | 「若為王時，得勝國土，安隱豐樂，降伏怨敵，治以正道」〔T09n0278 0499c09〕 |
| 「凡諸怨敵靡不歸順，發號施令悉依正法」 | 「如法教化，功蓋天下，德覆十方，萬國歸順，無敢違命」〔0499c10〕 |
| 「不刑不罰，感德從化」 | 「兵仗不用，自然泰平」〔0499c12〕 |
| 「以四攝法攝諸眾生，為轉輪王，一切周給」 | 「以四攝法善攝眾生，轉輪聖王七寶成就」〔0499c12〕 |
| 「有大眷屬，不可沮壞，離眾過失，見者無厭」 | 「眷屬和睦，不可沮壞，端正第一，觀者無厭；離一切惡，功德具足」〔0499c14〕 |
| 「福德莊嚴，相好圓滿，形體肢分均調具足」 | 「相好成滿，顏容殊特，身體肢節，端嚴周備，鮮潔明淨，見者歡喜」〔0499c16〕 |
| 「獲那羅延堅固之身，大力成就，無能屈伏」 | 「體力堅固，不可毀壞，攝取天帝那羅延身」〔0499c17〕 |
| 「得清淨業，離諸業障」 | 「離諸業障，得清淨業」〔0499c18〕 |
——八十本「執持一蓋溥蔭萬方」「以離垢繒而繫其頂」「於法自在，見者咸伏」三句，六十本此段無對應之文；六十本「安隱豐樂」「兵仗不用，自然泰平」「鮮潔明淨，見者歡喜」諸句，八十本亦無。又八十本作「得清淨業，離諸業障」，六十本二句次第相反。並錄不判。
(三) 標列段之異——
六十本標列作「具足修行一切布施：若施飲食、種種美味、諸乘、衣服、眾妙華鬘、雜香、塗香、床座、住處、房舍、燈明、湯藥、寶器、莊嚴寶車、象馬寶王、眾妙寶座、諸蓋幢幡、種種雜寶、妙莊嚴具、清淨天冠、髻中明珠」〔T09n0278 0499c18–0499c22〕。與八十本相較：六十本無「王所處座」「若蓋、若傘」「乃至王位」之句，而八十本無「象馬寶王」之名（八十作「調良象馬」）。又六十本救囚二句作「若見獄囚受諸楚毒，起大悲心，捨諸庫藏、妻子眷屬，以身處獄，救苦眾生；見送獄囚趣於死地，自捨己身以代彼命」〔0499c23〕，八十本作「若見眾生在牢獄中，捨諸財寶、妻子、眷屬，乃至以身救彼令脫。若見獄囚將欲被戮，即捨其身以代彼命。」並錄不判。
(四) 逐段閉句數之異——
八十本本窗實得二十九段（二十八「是為」閉句＋施湯藥一段無「是為」）；六十本相當之窗〔T09n0278 0499c08〕–〔0508a06 前〕實得十九個「是為菩薩摩訶薩……善根迴向」閉句，另有救囚二門與救囚之結。六十本閉句逐條出處——
| 序 | 〔行〕 | 六十本閉句 |
|---|---|---|
| 1 | 〔T09n0278 0500b28〕 | 是為菩薩摩訶薩施眾味時善根〔迴向〕 |
| 2 | 〔0500c10〕 | 是為菩薩摩訶薩布施衣時善根迴向。 |
| 3 | 〔0500c29〕 | 是為菩薩摩訶薩布施華〔時善根迴向〕 |
| 4 | 〔0501a05〕 | 是為菩薩摩訶薩布施鬘時善〔根迴向〕 |
| 5 | 〔0501a11〕 | 是為菩薩摩訶薩布施香時善根迴向 |
| 6 | 〔0501c11〕 | 是為菩薩摩訶薩施燈明時善根迴向 |
| 7 | 〔0501c17〕 | 是為菩薩摩訶薩燈明施時善根〔迴向〕 |
| 8 | 〔0502a07〕 | 是為菩薩摩訶薩施湯〔藥時善根迴向〕 |
| 9 | 〔0502b12〕 | 是為菩薩摩訶薩〔施器時善根迴向〕 |
| 10 | 〔0503a10〕 | 是為菩薩摩訶薩以諸寶乘〔善根迴向〕 |
| 11 | 〔0503b09〕 | 是為菩薩摩訶薩施善知〔識種種車時善根迴向〕 |
| 12 | 〔0505a12〕 | 是為菩薩摩訶薩無量〔善根迴向〕 |
| 13 | 〔0505b25〕 | 是為菩薩摩訶薩施〔善根迴向〕 |
| 14 | 〔0506a04〕 | 是為菩薩摩訶薩布〔施善根迴向〕 |
| 15 | 〔0506b09〕 | 是為菩薩摩訶薩施種種蓋時善根〔迴向〕 |
| 16 | 〔0506c10〕 | 是為菩薩摩訶薩施幢幡〔時善根迴向〕 |
| 17 | 〔0506c26〕 | 是為菩薩摩訶薩施眾寶〔時善根迴向〕 |
| 18 | 〔0507a18〕 | 是為菩薩摩訶薩惠施一切莊嚴〔具時善根迴向〕 |
| 19 | 〔0507b09〕 | 是為菩薩摩訶薩捨天冠明珠善〔根迴向〕 |
| 救囚起一 | 〔0507b11〕 | 「菩薩摩訶薩見牢獄眾……」（門起，非閉句） |
| 救囚起二 | 〔0507c06〕 | 「菩薩摩訶薩見送獄囚趣……」（門起，非閉句） |
| 救囚結 | 〔0508a01〕 | 是為菩薩摩訶薩自捨身〔命救眾生善根迴向〕 |
——〔…〕內為跨行續文之縮記。六十本閉句名亦與八十有異：八十「布施味時」六十作「施眾味時」，八十「施寶冠時」六十作「捨天冠明珠」，八十施燈一門六十開為「施燈明時」「燈明施時」二閉句，八十施車五段六十僅得「以諸寶乘」「施善知識種種車」二閉句。此為二譯之實得，六十本此段確較八十本為少，非搜尋失得；不強配、不推補。
(五) 澄觀所稱之晉譯與大正實文——
澄觀於門十施床座處云「晉譯此以為……」〔T35n1735 0711c06〕（該句此處節略，未截全文，此處據實標其未全）。凡澄觀稱引晉譯之名而與六十本大正實文有出入者，並錄不判。
五、宗義之經據〔眼〕
- 迴向三處之經據限度：經文本段無『迴向三處』『隨相』『離相』『位行』『位果』等語。此諸名皆澄觀科文之目——「第二依身起行中三：一明隨相迴向、二明離相迴向、三釋迴向名。初即迴向菩提及向眾生、次即迴向實際、後段通二。」〔T35n1735 0710a05〕。本段所屬者為隨相之前二分，凡言隨相·離相處，一律繫屬。
- 善攝心為一段之樞：「佛子！菩薩摩訶薩如是施時，發善攝心，悉以迴向。所謂：善攝色，隨順堅固一切善根；善攝受、想、行、識，隨順堅固一切善根；善攝王位，隨順堅固一切善根；善攝眷屬，隨順堅固一切善根；善攝資具，隨順堅固一切善根；善攝惠施，隨順堅固一切善根。」〔T10n0279 0135c29〕。澄觀判此心貫通後之諸門——「望前是能施之心，故云如是施時發善攝心；望後是能迴向心，故云發善攝心。悉以迴向，故下諸門迴向之內皆以此心貫之。」〔T35n1735 0710b06〕
- 善攝之所以能順一切善根：澄觀以六度逐一配之——「謂捨住著故隨順施善，無異求故隨順戒善，忍深理故隨順忍善，離色相故隨順進善，不馳散故隨順定善，了無生故隨順慧善。如是乃至一切由順實際，任運順於一切稱性之善。」〔T35n1735 0710b14〕
- 事善順入法性：本迴向立名之義眼，澄觀釋云「所修事善皆悉順入堅固法性」〔T35n1735 0709b15〕，並自證於後文「則為隨順真實住本分，名入一切平等善根」〔0709b16〕與「則為隨順佛住」〔0709b19〕二句——所引之二句皆在本節之後段，此處誌其為澄觀立名之所據。
- 三施俱通：澄觀於標列段判此諸事非唯財施——「又代命救殘害男形，是無畏施。斷殺有二：若望所殺，是無畏施；若望能殺，令持五戒是為法施。告示佛興即是法施，財施可知。又此等既並是法門，俱通三施。」〔T35n1735 0710a29〕
- 般若為體（李通玄）：「第六隨順堅固一切善根迴向者，此明般若波羅蜜為體。」〔T36n1739 0862a20〕——通玄以十波羅蜜配十迴向，與澄觀以檀行廣顯之路數不同，並錄不判。
- 無盡法界緣起之願海（澄觀）：釋施車門之末云「願即普賢願海，共成無盡大法界緣起車也。」〔T35n1735 0713c02〕——本節中華嚴宗義之最顯處。經文相應句作「願一切眾生乘一切智最上寶乘，滿足普賢菩薩行願而無厭倦。」〔T10n0279 0141a18〕〔T10n0279 0140〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
立名二義——「此約所迴善根及所向實際以立斯名。亦可名為堅固之善根，堅固即善根。若以隨順望堅固善根，亦通二義，即以無礙善根而為其性。」〔T35n1735 0709b22〕
牒《本業》——「又《本業》云「習行相善無漏善而不二故，名隨順平等一切善根。」」〔T35n1735 0709b19〕。《菩薩瓔珞本業經》大正實文作「佛子！習行相善、無漏善而不二故，名隨順平等善根迴向。」〔T24n1485 1017c10〕——澄觀所牒與經文末四字有出入，並錄不判。
得位·具德十二句——「二「威德」下顯具德中二：先統領自在德、後「菩薩」下正報殊倫德。今初，有十二句：初二句總，有威則下必畏之，有德則下必懷之，故令名振。」〔T35n1735 0709c07〕；「祖父之讎曰怨，四夷有土曰敵，由威被故敵歸怨順。」〔0709c11〕
威而不猛——「謂不以刑戮徵罰之威，但令感德從化，則威而不猛也。又加苦曰刑、削奪為罰，導之以德義，莫敢不服，則庶人無刑；齊之以禮樂，莫敢不敬，則大夫無罰。」〔T35n1735 0709c19〕
七種果——「「有大眷屬」下具七種果：一宗族果。二離眾過失不亢不驕，發言誠實見者無厭，有慈有慧人所信順，即信言果。三「福德」已下顯大色果。四獲那羅延堅固之身，顯壽命果。五大力成就等，顯大力果。六得清淨業，謂得大念慧成就總持，曾事不忘、未萌先覺，由斯有上名振天下，即聲譽果。七離諸業障，顯人性果，有業報障非丈夫故。兼上財位、具八異熟是增上生，如是自在是大勢生。」〔T35n1735 0709c25〕
六十與八十之數——「今初，初句總、「或施」下別。別中，若望下迴向，應為六十；若直就文數，都八十事。初從飲食至床座。為一十，以床座但通是一床，下文別施座故。次房舍至蓋為二十。傘至頂髻為三十，以王位為重，為明外財施竟故，結云乃至王位……次眼至足為四十，血至腸為五十，厚皮至救損他形為六十，示佛興至邑為七十，從聚落至終為八十。救獄囚中雖有妻等四事，但為一救囚之行耳。」〔T35n1735 0710a14〕
外財·內財之分——「於中，前二十七事是外財施。次救獄囚，一兼於內、外代囚命。下二十九事唯明內財。下諸門中或兼內外、或但是外，可以意得。」〔T35n1735 0710a24〕
慈行·悲行——「又前二十七施無樂者是為慈行，救囚代命等為大悲行，餘或通二行；若通相辨皆兼二行。」〔T35n1735 0710a27〕
標與釋之五異——「第二依標廣顯中，麁相望前略有五異：一傘二頂前有後無，舍宅一種前無後有，即有無異也。二前以法導化，即後禁殺令住五戒，即名字異也。三承事供養，前合後開象馬等事，前開後合即開合異也。四後文舌居牙齒之後、眷屬居妻子之前，骨居腸下、飲於食後，即前後異。五前略後廣，其文非一也。餘皆大同。」〔T35n1735 0710b18〕
都門六十之算——「然其都門但有六十，由開合故，謂十二段，二二相合：一象馬、二幢旛、三寶冠明珠、四耳鼻、五牙齒、六手足、七髓肉、八厚薄皮、九手足指、十僮僕、十一園林、十二妻子。復有二段，各五事合，謂一腸腎肝肺四事及大小腸合一迴向。二王位邑聚落宮殿合一迴向，故下文云「國土一切諸物」。即斯五事都十四門，合二十事。雖缺二事而加二事，謂舍宅及開承事與供侍別，故有六十門。」〔T35n1735 0710b26〕
逐門釋之要（本節二十五門）——
- 門一 施食：「今第一施食，以食為世命，貴賤同依，故首明之。文但有三。先明施行。」〔T35n1735 0711a01〕；釋摶食云「今云摶者，尚依古譯。」〔0711a19〕
- 門二 施飲：「第二施飲中亦三：初施行。二「以此」下迴向行。於中，先牒前起後。」〔T35n1735 0711a20〕
- 門三 施味：「第三施味，文四，加所為故。初施行可知。二「以此」下迴向行中十……」〔T35n1735 0711a26〕；釋甘露云「約法亦即涅槃，為甘露不死之味。」〔0711b01〕
- 門四 施車乘：「第四施車乘，分三：初施行者，義通馬等，以第十六別施車故。迴向十願，皆約代步。」〔T35n1735 0711b02〕
- 門五 施衣：「第五衣中，《瑜伽》施衣能感妙色，以衣禦寒令顏色潤澤故。」〔T35n1735 0711b08〕
- 門六 施華：「第六施華，文四。初施行中先列施物。後「供養」下明所施田。下至自身者，身為福田」〔T35n1735 0711b11〕
- 門七 施鬘：「第七施鬘者，貫華如環，而為首飾或以纓身故。未見則樂見，正見則愛樂。」〔T35n1735 0711b19〕
- 門八 施香：「第八施香中，準下塗香，十度萬行皆香。此偏語戒者，翻破戒之穢故。」〔T35n1735 0711b21〕；末云「末句結因成果，謂五分之一。」〔0711c03〕
- 門九 施塗香：「第九塗香，十度皆有熏發資長菩提心義，辟除蔽障，俱得稱香。」〔T35n1735 0711c04〕
- 門十 施床座：「第十施床座中，初舉施行，下第十八別明施座故。」〔T35n1735 0711c05〕
- 門十一 房舍：「十一房舍中，攝取一切諸佛所住，謂聖、天、梵等。後言不捨佛最上住者，住大寂室。」〔T35n1735 0711c10〕
- 門十二 住處：「十二住處，謂僧坊等。」〔T35n1735 0711c12〕
- 門十三 施燈：「十三施燈。一明施行，於中列其施物。寶燈者，如夜光之類。沈水栴檀，用和酥……」〔T35n1735 0711c13〕；「三「是為」下雙結。四「如是」，迴向所為。」〔0711c24〕
- 門十四 湯藥：「十四湯藥中三：一施行施藥，近果得無病報」〔T35n1735 0711c25〕；「在堅固身者，即金剛身。金剛為內照之實，非唯金色，故云自在。」〔0712a05〕
- 門十五 施器：「十五施器中，文四。初施行中三：一所施物；二「或施」下對田顯施，聖僧通……」〔T35n1735 0712a06〕；「一器即發多願，未必一器以對一願。」〔0712a11〕
- 門十六 施車：「十六施車，中二：先標列財田、後「佛子菩薩摩訶薩以如是」下……」〔T35n1735 0712a12〕；末云「願即普賢願海，共成無盡大法界緣起車也。」〔0713c02〕
- 門十七 施象馬：「十七施象馬二事，合有十願：一如性調順；二如隨意所往；三似彼盛壯」〔T35n1735 0713c03〕；「象馬，各有調義，故分二願」〔0713c08〕
- 門十八 施座：「十八施座迴向中，言三種世間，義如常釋。」〔T35n1735 0713c09〕；「依《智論》，三世間者，即眾生、五蘊及器為三。」〔0713c14〕
- 門十九 施蓋：「十九施蓋中，《本行經》說編草為蓋，七寶蓋隨。」〔T35n1735 0713c15〕；「悲智深妙，可謂隨順一切善根。」〔0713c19〕
- 門二十 幢旛：「二十幢旛二事合一迴向」〔T35n1735 0713c20〕；十願之中，初二願幢旛合說（一建善翻惡·二重法翻慢），第三願唯就旛——「次一唯就旛，旛書字故；後七皆就幢辨。」〔0713c22〕
- 門二十一 開藏施寶：「二十一開藏施寶。迴向行中言十六智寶者」〔T35n1735 0713c23〕；「願言無上寶主者，佛為法寶之主故。」〔0714a12〕
- 門二十二 施莊嚴具：「二施莊嚴具中十願，初一利他、後九自利。於中，初三約身、次三約語、後三約意。」〔T35n1735 0714a13〕
- 門二十三 施寶冠及髻珠：「二十三施寶冠及髻珠二事合一迴向。」〔T35n1735 0714a25〕
- 門二十四 施妻子等·救獄囚：「二十四施妻子等、救獄囚者，上來皆明外施；此下二段明無畏施。初一兼於內外之……」〔T35n1735 0714b02〕；「下文引例皆準此知。後「既救度」下施以財法。」〔0714b12〕
- 門二十五 捨身代死囚：「二十五捨身代死囚，一向內財，文四可知。」〔T35n1735 0714b13〕
- 義疏所引澄觀逐字之補錄：「次「以四攝」下顯是菩薩，揀異世王。」〔T35n1735 0709c22〕。
澄觀《演義鈔》T36n1736
〔未核〕。本節之疏窗全屬隨文釋段而非釋品名段，《鈔》於此節是否另立科，未核，據實標其未決。
法藏《探玄記》T35n1733
有本迴向專釋段，起〔T35n1733 0257a13〕。判文之科與澄觀近而名異——澄觀作「牒、釋、結」〔T35n1735 0709b14〕，探玄作「標、釋、結」；澄觀釋中分二（行所依身·依身起行），探玄釋中分三，多出「三「摩訶薩若能以此善根迴向」下辨行所成益」〔T35n1733 0257a16〕一分。依王身之意，探玄立四——「一在家是能施位、二有七寶可施、三明難捨能捨、四攝化無敢違命。」〔0257a18〕。又探玄亦以六十門束此迴向，其末門云「施僮使令其代勞，又捨自身為彼給使，是為第六十門也」〔T35n1733 0262c07〕。〔本段窗〔0257a13〕–〔0262c08〕未錄全文，僅截首段與末門定位句，餘段未截全文·非查無。〕
李通玄《新華嚴經論》T36n1739
有本迴向專釋段，起〔T36n1739 0862a20〕。不逐門牒文，而以體與表法二義總釋——「第六隨順堅固一切善根迴向者，此明般若波羅蜜為體。」〔0862a20〕；「以善財知識名鞞瑟胝羅，住善度城，常供養旃檀座佛塔，以為表法。名鞞瑟胝羅，此云包攝，以身含佛剎為名爾。住善度國者，約化行為名故，以此住智慧，善度眾生故。」〔0862a21〕。〔〔0862a26〕–〔0863a10〕餘段未截全文·非查無。〕
昔光統師之算（澄觀轉錄）
「昔光統師以後都門束前標中，亦唯六十，成一百二十門，皆有十善成千二百，以七施乘之成八千四百，一一具十迴向成八萬四千。言七施者，隨相有六，謂心有三種即三時，喜事有三種即是三輪，入理有一即照三輪空。又以七聖財乘之亦得，如一施行有八萬四千，餘一一行皆亦如是。」〔T35n1735 0710c05〕
誌錄不判
一、科之異：澄觀作「牒、釋、結」而探玄作「標、釋、結」；澄觀釋中二分而探玄釋中三分（多「辨行所成益」一分）。二、體之異：澄觀以檀行廣顯而立隨相·離相·釋名三分，通玄則判本迴向「般若波羅蜜為體」並以善財知識鞞瑟胝羅表之。三、數之異：經文分段二十九，澄觀立門二十五、數事八十、都門六十，光統師更以都門束標中成一百二十門乃至八萬四千；探玄記亦以六十門束，其末門編號與澄觀門二十五所指相當而數序編排微異。四、譯之異：迴向名八十作「隨順堅固一切善根」、六十作「隨順一切堅固善根」、《本業》作「隨順平等善根」；六十本閉句十九而八十本二十八。五、引之異：澄觀牒《本業》之句與該經大正實文末四字不同。以上諸異，皆古德成說與大正實文，並錄不判。
七、互讀·承衍
- 本品內互讀：本節為第六迴向之前分，前承第五無盡功德藏迴向（參見本帙〈第五無盡功德藏迴向〉），後接同一迴向之內財施分（參見本帙〈第六隨順堅固一切善根迴向（二）內財施〉）與法施·總結·離相·位果·頌分（參見本帙〈第六隨順堅固一切善根迴向（三）法施·外財餘·總結·離相·位果·頌〉）。三分之界依澄觀「前二十七事是外財施。次救獄囚，一兼於內、外代囚命。下二十九事唯明內財。」〔T35n1735 0710a24〕
- 《菩薩瓔珞本業經》T24n1485：澄觀立名時所牒〔T35n1735 0709b19〕；該經十迴向名列於〔T24n1485 1014a09〕，第六釋名句在〔1017c10〕。此為本迴向之名最要之外證。
- 〈入法界品〉鞞瑟胝羅：李通玄以善財所參之鞞瑟胝羅長者表本迴向〔T36n1739 0862a21〕——本編品三十九單元可對讀。
- 《瑜伽師地論》T30n1579：澄觀釋施衣門時引「《瑜伽》施衣能感妙色」〔T35n1735 0711b08〕——此為澄觀所引，非本節經文自繫。
- 《大智度論》：澄觀釋施座門「三種世間」〔T10n0279 0141c16〕時引〔T35n1735 0713c14〕——同上，屬澄觀所引。
- 《佛本行經》：澄觀釋施蓋門時引編草為蓋事〔T35n1735 0713c16〕——同上。
- 澄觀所牒之《深密》《瑜伽》梁《攝論》迴因向果義：在品總釋處〔T35n1735 0694c22〕，非本節段內，此處唯誌其所在，不另掘三論。
- 承衍之闕：華嚴宗論典中，《華嚴一乘教義分齊章》T45n1866 之「隨順堅固」零命中，「十迴向」唯五位總說之泛稱〔T45n1866 0488b28〕；《華嚴經旨歸》T45n1871「隨順堅固」「十迴向」皆零命中；《十玄門》T45n1868「隨順堅固」零命中，「迴向」唯泛稱一處〔T45n1868 0517c18〕。三處皆〔查無節級專句〕，據實標闕，不強繫。《華嚴經內章門等雜孔目章》T45n1870 〔未核〕。
八、校本定位
- 實叉 T279（底本）：品二十五 十迴向品·第六隨順堅固一切善根迴向前分，卷二十五末〔T10n0279 0135b21〕起–〔0144a24 前〕訖；卷二十六之界在本節之內。牒名徵句〔0135b21〕·所依身段〔0135b22–0135c03〕·標列段〔0135c03–0135c28〕·善攝心段〔0135c29–0136a12〕之末。二十八個「是為」閉句逐條行——布施食時 0136a13 · 布施飲時 0136a19 · 布施味時 0136b08 · 施車乘時 0136b15 · 布施衣時 0136b19 · 布施華時 0136c09 · 布施鬘時 0136c15 · 布施香時 0136c21 · 施塗香時 0137a05 · 施床座時 0137a18 · 施房舍時 0137a26 · 施住處時 0137b04 · 施燈明時 0137b29 · 布施器時 0138a22 · 以眾寶車奉施現在一切諸佛及佛滅後所有塔廟 0139b27 · 施善知識種種車時 0139c27 · 施僧寶車 0140a26 · 以眾寶車布施聲聞獨覺 0140c01 · 以眾寶車施諸福田乃至貧窮孤露之人 0141a20 · 施象馬時 0141b17 · 施寶座時 0141c26 · 布施蓋時 0142a23 · 施幢幡時 0142c27 · 施眾寶時 0143a16 · 惠施一切莊嚴具時 0143b08 · 施寶冠時 0143b28 · 救度牢獄苦眾生時 0143c22 · 自捨身命救彼臨刑諸獄囚時 0144a21。施湯藥一段無「是為」閉句，其段結作「以諸善根如是迴向。」〔T10n0279 0137〕。門內願句之行錨，本考據以頁級錨〔T10n0279 0135〕〔0136〕〔0137〕〔0139〕〔0140〕〔0141〕〔0142〕〔0143〕標之，行級錨候補。
- 佛馱 T278（晉譯主對校）：品二十一 金剛幢菩薩十迴向品·第六隨順一切堅固善根迴向〔T09n0278 0499c08〕起；所依身·標列段〔0499c08–0499c29〕；本窗訖〔0508a06〕前（0508a06「從乞連膚頂髮及明珠時」為內財施起）。十九閉句逐條行見上第四目。
- 澄觀《疏》T35n1735：本節疏窗〔0709b13〕–〔0714b15〕（0714b15「連膚頂髻」即內財門釋起）。牒釋 0709b13 · 立名二義 0709b22 · 釋中二分 0709b25 · 偏語王 0709b27 · 具德十二句 0709c07 · 一蓋三義 0709c13 · 威而不猛 0709c18 · 七種果 0709c25 · 依身起行三分 0710a05 · 隨相三分 0710a09 · 六十八十之數 0710a14 · 外內財分 0710a24 · 慈悲二行 0710a27 · 三施俱通 0710b03 · 所施田 0710b04 · 善攝心 0710b06 · 六度配順 0710b14 · 標釋五異 0710b18 · 都門六十 0710b26 · 光統師說 0710c05 · 逐門四段 0710c25 · 二十五門起出處見上第一目。
- 澄觀《鈔》T36n1736：〔未核〕。
- 法藏《探玄記》T35n1733：本迴向釋段〔0257a13〕–〔0262c08〕；首段〔0257a13–0257a22〕與末門定位句〔0262c07〕逐字已徵，中段〔未截全文·非查無〕。
- 李通玄《論》T36n1739：本迴向釋段〔0862a20〕–〔0863a11〕前；首段〔0862a20–0862a25〕逐字已徵，餘段〔未截全文·非查無〕。
- 《菩薩瓔珞本業經》T24n1485：十迴向名列〔1014a09–1014a14〕·第六釋名〔1017c10–1017c11〕。
- 《菩薩本業經》T10n0281：〔查無〕與「隨順堅固」直接對應之專句。
- 四十華嚴 T293：〔查無〕。世親《十地經論》T26n1522：〔查無〕。
- 異讀：本單元 T279 範圍〔0135b21〕–〔0144a23〕內大正校記 15 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0135c01〕肢【大】｜支【宮】 · 〔0136a05〕惠【大】｜慧【宮】 · 〔0136a23〕嚥【大】｜咽【宋】【元】【明】【宮】【聖】 · 〔0137a26〕住【大】｜住處【明】 · 〔0137b09〕酥【大】｜蘇【宋】【元】 · 〔0137c21〕瓈【大】｜𭹳【宮】 · 〔0139a17〕采【大】＊｜婇【宋】【元】【明】【宮】＊ · 〔0140a08〕宗【大】｜崇【宮】 · 〔0140c23〕議【大】｜思議【明】 · 〔0141c04〕主【大】｜王【宮】 · 〔0142a14〕廕【大】｜蔭【宮】 · 〔0142c06〕皦【大】｜晈【宮】 · 〔0143a15〕主【大】｜王【明】【宮】 · 〔0143c27〕槍【大】｜鏘【宮】【聖】 · 〔0144a12〕記別【大】｜記莂【宋】【元】【明】【宮】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
- 異讀補記：CBETA 回改 7 條（不入上列大正校記之數）：〔0136a21〕鹹【CB】【麗-CB】｜醎【大】 · 〔0137b02〕知【CB】【麗-CB】｜智【大】 · 〔0137c22〕碯【CB】【麗-CB】｜瑙【大】 · 〔0140b17〕辦【CB】｜辨【大】／辦【明】 · 〔0141b21〕鏤【CB】【麗-CB】｜縷【大】 · 〔0142c23〕慢幢【CB】｜幢幡【大】／慢幡【明】 · 〔0144a09〕謂【CB】【麗-CB】【磧-CB】｜為【大】。
- 異讀補記：夾注已於原典層剝除誌錄。
The sixth of the ten dedications. The bodhisattva Vajra Banner alone raises the question and answers it himself; within this passage there is no repeated verse, no narration by the compilers marking a change of scene, and no interposed question by another bodhisattva. The text falls into four sections: first the name is restated and the question raised with the single sentence 「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords with and makes firm all roots of goodness?”; next the body upon which this practice relies is made clear, in the aspect of an emperor and wheel-turning king; next the things to be given are listed in their general aspect; next, following the listing, they are displayed at length, each thing forming a dedication of its own. The section for each thing takes as its fixed form ‘at the time of giving such-and-such, he dedicates his various roots of goodness in this way, namely: may all beings … this is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving such-and-such,’ and this section in fact yields twenty-nine segments, of which twenty-eight carry the closing sentence 「是為菩薩摩訶薩……善根迴向」 tr. “this is the bodhisattva-mahāsattva's … dedication of roots of goodness,”only the segment on giving medicinal decoctions closing with 「以諸善根如是迴向」 tr. “he dedicates his various roots of goodness in this way,” and lacking the 「是為」 tr. “this is” sentence. The number of the segments, the number of the 「門」 tr. “gates” established in Chengguan's Shu, and the number of the 「事」 tr. “things” are three different numbers; section I lists their divergences one by one.
I. Doctrinal Outline and Placement
| Outline system | The place of this passage within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 25, The Ten Dedications · the earlier portion of the sixth dedication within the portion of the exposition (the fifth assembly, the palace of the Tuṣita Heaven · the end of fascicle twenty-five through fascicle twenty-six 〔T10n0279 0135b21〕–〔before 0144a24〕); the opening sentence 「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords with and makes firm all roots of goodness?” 〔T10n0279 0135b21〕, and the closing sentence 「是為菩薩摩訶薩自捨身命救彼臨刑諸獄囚時善根迴向；為令眾生離生死苦，得於如來上妙樂故。」 tr. “This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time when he gives up his own body and life to rescue those prisoners about to be executed; it is in order that beings may leave the suffering of birth-and-death and obtain the supremely wondrous joy of the Tathāgata.” 〔0144a21〕 |
| Chengguan, Huayan jing shu | The outline of the sixth dedication begins at 〔T35n1735 0709b13〕; what this passage covers = within the restating and the explaining, 「行所依身」 tr. “the body upon which the practice relies” 〔T35n1735 0709b26〕 together with the first two divisions of 「依身起行」 tr. “giving rise to the practice in dependence on the body,” that is, of its 「隨相迴向」 tr. “dedication that follows marks” (the listing in the general aspect · gates one through twenty-five of the display at length following the listing). Chengguan's words: 「第六隨順堅固一切善根迴向。長行中亦二，謂位行、位果。行中亦三，謂牒、釋、結。」 tr. “The sixth, the dedication that accords with and makes firm all roots of goodness. Within the prose there are likewise two, namely the practice of the station and the fruit of the station. Within the practice there are likewise three, namely the restating, the explaining, and the concluding.” 〔T35n1735 0709b13〕 |
| The ten portions of the chapter (Chengguan's outline) | At the place of the general explanation of the chapter Chengguan establishes the outline ‘the text has ten portions,’ and the present dedication belongs to the fifth, the portion of the exposition. The names of the portions do not issue from the sutra itself; wherever a portion is spoken of, the attribution is stated throughout |
| Fazang, Tanxuan ji | Begins at 〔T35n1733 0257a13〕. His determination is close to Chengguan's while the names differ — 「於長行內亦二，謂位行、位果。位行中亦三，謂標、釋、結。」 tr. “Within the prose there are likewise two, namely the practice of the station and the fruit of the station. Within the practice of the station there are likewise three, namely the statement, the explanation, and the conclusion.” 〔T35n1733 0257a13〕; and within the explanation he establishes three divisions: 「初行所依身、二「離諸業障」下明依身起行、三「摩訶薩若能以此善根迴向」下辨行所成益」 tr. “first, the body upon which the practice relies; second, from ‘apart from the several hindrances of deeds’ onward, making clear the giving rise to the practice in dependence on the body; third, from ‘if the mahāsattva is able by these roots of goodness to dedicate’ onward, distinguishing the benefit accomplished by the practice” 〔0257a16〕 |
| Li Tongxuan, Xin Huayan jing lun | Begins at 〔T36n1739 0862a20〕. He does not restate the text gate by gate, but explains the whole dedication in general under the two senses of substance and of symbolic betokening |
| Chengguan, Yanyi chao, T36n1736 | 〔not collated〕. The window of commentary for this section belongs wholly to the sections that explain the text as it runs, and not to the section that explains the chapter name; whether the Chao has a further corresponding section has not been collated, and the matter is here marked as undecided in accordance with the fact, no text from elsewhere being used to fill it |
| The sixty-fascicle Avataṃsaka, T278, in correspondence | Chapter 21, The Bodhisattva Vajra Banner's Ten Dedications · the sixth, the dedication that accords with all firm roots of goodness 〔T09n0278 0499c08〕–〔before 0508a06〕 (at 0508a06, 「從乞連膚頂髮及明珠時」 tr. “from the time of begging for the hair of the crown together with the skin, and for the bright pearl,” is the beginning of the giving of inner wealth in the sixty-fascicle text, that is, the corresponding beginning of the next sub-unit) |
| The forty-fascicle Avataṃsaka, T293 | 〔not found〕. That translation renders only chapter thirty-nine, and offers no collation for this chapter |
| Vasubandhu, Shidi jing lun | 〔not found〕. It explains only “The Ten Grounds,” and does not touch this chapter |
The sense of the restating of the name and the raising of the question (Chengguan)——
「今初，牒名徵起，謂所修事善皆悉順入堅固法性」 tr. “Now, in the first place, the name is restated and the question raised; that is, the goods of practice that are cultivated all accord with and enter into the firm nature of dharmas” 〔T35n1735 0709b14〕; 「入即隨順。平等即堅固，平等之理不可壞故。若順等理則順諸善根」 tr. “‘Entering’ is precisely ‘according with.’ ‘Equality’ is precisely ‘firm,’ since the principle of equality cannot be broken. If one accords with the principle of equality, then one accords with all roots of goodness” 〔0709b17〕; 「此約所迴善根及所向實際以立斯名。亦可名為堅固之善根，堅固即善根。若以隨順望堅固善根，亦通二義，即以無礙善根而為其性。」 tr. “This name is established with respect to the roots of goodness that are dedicated and the true limit toward which they are directed. It may also be named the roots of goodness that are firm, firmness being precisely the roots of goodness. If one looks from ‘according with’ toward ‘the firm roots of goodness,’ it likewise runs through both senses, that is, it takes the unobstructed roots of goodness as its nature.” 〔0709b22〕
The two divisions within the explanation (Chengguan)——
「第二依徵廣釋中二：先明行所依身、二「具足」下依身起行。前中復二：先明得位、後顯具德。」 tr. “Second, within the extensive explanation that follows upon the question raised there are two: first, making clear the body upon which the practice relies; second, from ‘fully’ onward, the giving rise to the practice in dependence on the body. Within the former there are again two: first, making clear the obtaining of the station; after it, displaying the possession of virtues.” 〔T35n1735 0709b25〕
Why the body of a king alone is singled out (Chengguan)——
「菩薩行檀之身，隨宜萬類，故置或言。而偏語王者，一則在家是施位故、二難捨能捨舉勝策劣故、三者菩薩多為王故。」 tr. “The bodies in which a bodhisattva practices giving are of ten thousand kinds according to what is fitting, and therefore the word ‘or’ is set down. That a king alone is spoken of is, first, because the householder's state is the station of giving; second, because when what is hard to relinquish is relinquished, the higher is raised up so as to spur on the lower; third, because bodhisattvas are for the most part kings.” 〔T35n1735 0709b27〕
Why the body of a king alone is singled out (the Tanxuan ji)——
「初行所依身者，依轉輪聖王身而起施行，有四意：一在家是能施位、二有七寶可施、三明難捨能捨、四攝化無敢違命。」 tr. “As for the first, the body upon which the practice relies: he gives rise to the practice of giving in dependence upon the body of a wheel-turning sage king, and there are four intents in this: first, the householder's state is the station in which one is able to give; second, he has the seven treasures that can be given; third, it makes clear that what is hard to relinquish is relinquished; fourth, in gathering in and transforming beings, none dares to go against his command.” 〔T35n1733 0257a17〕
The three divisions of giving rise to the practice in dependence on the body (Chengguan)——
「第二依身起行中三：一明隨相迴向、二明離相迴向、三釋迴向名。初即迴向菩提及向眾生、次即迴向實際、後段通二。又初是廣大迴向、次甚深迴向、後兼深廣。」 tr. “Second, within the giving rise to the practice in dependence on the body there are three: first, making clear the dedication that follows marks; second, making clear the dedication that is apart from marks; third, explaining the name of dedication. The first is dedicating toward awakening and toward sentient beings; the next is dedicating toward the true limit; the last section runs through both. Again, the first is the vast dedication, the next the profound dedication, and the last takes in both depth and vastness.” 〔T35n1735 0710a05〕
〔T35n1735 0710a09〕「今隨相中分三：初總相標列善根迴向、二「佛子菩薩摩訶薩隨所施」〔T35n1735 0710a10〕下依標廣顯善根迴向、三「佛子菩薩摩訶薩隨諸眾生」〔T35n1735 0710a12〕下總結多門善根迴向。」 tr. “Now within the following of marks there are three divisions: first, the dedication of roots of goodness listed in the general aspect; second, from ‘Sons of the Buddha, the bodhisattva-mahāsattva, according to what he gives’ onward, the dedication of roots of goodness displayed at length following the listing; third, from ‘Sons of the Buddha, the bodhisattva-mahāsattva, according to the several beings’ onward, the general conclusion of the dedication of roots of goodness of the many gates.”
——This section takes in the first two divisions; the third division, 「總結多門」 tr. “the general conclusion of the many gates,” together with the dedication apart from marks, the explanation of the name of dedication, and the fruit of the station, all lie beyond the present passage.
The unevenness of the three numbers — segments, gates, and things (listed item by item · all recorded without adjudication)——
| The name of the number | Its source | What this passage in fact yields |
|---|---|---|
| The segments of the sutra text (an actual count of the closing sentences) | The base text T279, segment by segment | Twenty-nine segments (twenty-eight read 「是為菩薩摩訶薩……善根迴向」 tr. “this is the bodhisattva-mahāsattva's … dedication of roots of goodness,” while the segment on giving medicinal decoctions closes with 「以諸善根如是迴向」 tr. “he dedicates his various roots of goodness in this way”) |
| Chengguan's 「門」 tr. “gates” | Chengguan's numbering, gate by gate 〔T35n1735 0711a01〕–〔0714b14〕 | Twenty-five gates (gate one, giving food, through gate twenty-five, giving up the body in place of a condemned prisoner). Gate sixteen, giving carriages, combines five segments of the sutra text · gate seventeen, elephants and horses, combines two things · gate twenty, banners and pennants, combines two things · gate twenty-three, the jeweled crown and the topknot pearl, combines two things |
| Chengguan's 「事」 tr. “things” (as counted in the listing) | 「若望下迴向，應為六十；若直就文數，都八十事。」 tr. “If one looks toward the dedications below, they should be sixty; if one counts simply by the text, they are eighty things in all.” 〔T35n1735 0710a15〕 | Among the eighty things of the listing section, 「前二十七事是外財施。次救獄囚，一兼於內、外代囚命。下二十九事唯明內財。」 tr. “the first twenty-seven things are the giving of outer wealth. Next comes the rescuing of prisoners: one of these takes in both inner and outer, the other is the substituting of oneself for the prisoner's life. The twenty-nine things below make clear only inner wealth.” 〔0710a24〕 — this section stops at the two things of rescuing prisoners |
| The 「都門」 tr. “total gates” of the whole dedication | 「然其都門但有六十，由開合故」 tr. “yet its total gates are but sixty, by reason of opening and combining” 〔T35n1735 0710b26〕 | The sixty gates take in both this section and the segments of inner wealth and of the giving of Dharma that follow it; it is not a number belonging to this passage alone |
The beginning location of each of Chengguan's twenty-five gates——Gate one, giving food, 0711a01 · gate two, giving drink, 0711a20 · gate three, giving tastes, 0711a26 · gate four, giving carriages, 0711b02 · gate five, giving clothing, 0711b08 · gate six, giving flowers, 0711b11 · gate seven, giving garlands, 0711b19 · gate eight, giving incense, 0711b21 · gate nine, giving unguent incense, 0711c04 · gate ten, giving couches and seats, 0711c05 · gate eleven, dwellings, 0711c10 · gate twelve, abodes, 0711c12 · gate thirteen, giving lamps, 0711c13 · gate fourteen, medicinal decoctions, 0711c25 · gate fifteen, giving vessels, 0712a06 · gate sixteen, giving carriages, 0712a12 · gate seventeen, giving elephants and horses, 0713c03 · gate eighteen, giving seats, 0713c09 · gate nineteen, giving canopies, 0713c15 · gate twenty, banners and pennants, 0713c20 · gate twenty-one, opening the treasury and giving jewels, 0713c23 · gate twenty-two, giving ornaments, 0714a13 · gate twenty-three, giving the jeweled crown and the topknot pearl, 0714a25 · gate twenty-four, giving wife and children and the rest, and rescuing prisoners, 0714b02 · gate twenty-five, giving up the body in place of a condemned prisoner, 0714b13 (gate twenty-six, 「連膚頂髻」 tr. “the topknot together with its skin” 〔0714b15〕, is the beginning of the explanation of the gates of inner wealth, and does not fall within the present window).
The fixed four-part form of each gate (Chengguan)——
「六十門內一一皆四：一施行、二迴向行、三雙結二行、四迴向所為。若缺所為，則但有三。亦可合後二段為雙結所為，此科宜記。下有廣略，至文當知。若具四段，門前多不科判。」 tr. “Within the sixty gates each and every one has four parts: first the practice of giving; second the practice of dedication; third the twin conclusion of the two practices; fourth that for the sake of which the dedication is made. If that for the sake of which is wanting, then there are only three. It is also permissible to combine the last two parts into a twin conclusion of that for the sake of which, and this outline is worth noting. Below there are fuller and briefer instances, which will be known when the text is reached. Where the four parts are complete, the outline is for the most part not determined before the gate.” 〔T35n1735 0710c25〕
II. Terminology
| Chinese | Sanskrit as transmitted by the ancients (roman letters · an aid to pronunciation) | What is adduced | The essential sense |
|---|---|---|---|
| Accords with and makes firm all roots of goodness | — | 「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords with and makes firm all roots of goodness?” 〔T10n0279 0135b21〕 | Chengguan explains it as 「所修事善皆悉順入堅固法性」 tr. “the goods of practice that are cultivated all accord with and enter into the firm nature of dharmas” 〔T35n1735 0709b15〕; 「平等即堅固，平等之理不可壞故」 tr. “equality is precisely firmness, since the principle of equality cannot be broken” 〔0709b17〕 |
| Nārāyaṇa | nārāyaṇa (the transliteration is itself what the ancients transmitted) | 「獲那羅延堅固之身，大力成就，無能屈伏」 tr. “he obtains the firm body of Nārāyaṇa, accomplishes great strength, and none can bend him down” 〔T10n0279 0135b22–0135c03〕 | Chengguan matches it to the fruit of long life among the seven fruits: 「四獲那羅延堅固之身，顯壽命果」 tr. “fourth, obtaining the firm body of Nārāyaṇa displays the fruit of long life” 〔T35n1735 0709c29〕. The sixty-fascicle text reads 「攝取天帝那羅延身」 tr. “he takes in the body of Nārāyaṇa, lord of the gods” 〔T09n0278 0499c17〕 |
| Wheel-turning king | — | 「以四攝法攝諸眾生，為轉輪王，一切周給。」 tr. “By the four means of gathering he gathers in the several beings; he is a wheel-turning king, and supplies all things everywhere.” 〔T10n0279 0135b22–0135c03〕 | Chengguan says 「為轉輪王，結成有位，一切周給。結有大財，即財位果。」 tr. “‘he is a wheel-turning king’ concludes that he possesses a station; ‘he supplies all things everywhere’ concludes that he possesses great wealth, which is the fruit of wealth and station.” 〔T35n1735 0709c23〕; the Tanxuan ji makes the seven treasures that can be given the second intent of relying on the body of a king 〔T35n1733 0257a18〕 |
| The silk free of defilement | — | 「以離垢繒而繫其頂」 tr. “with silk free of defilement he binds his crown” 〔T10n0279 0135b22–0135c03〕 | Chengguan says 「以離垢繒釋為帝義，於法自在釋為王義。」 tr. “‘with silk free of defilement’ he explains as the sense of ‘emperor,’ and ‘sovereign in the Dharma’ he explains as the sense of ‘king.’” 〔T35n1735 0709c17〕 |
| A single canopy | — | 「執持一蓋溥蔭萬方」 tr. “he holds up a single canopy that broadly shades the ten thousand quarters” 〔T10n0279 0135b22–0135c03〕 | Chengguan establishes three senses: 「一則無私萬物故；二等教十善故……三慈悲蓋」 tr. “first, because he is without partiality toward the ten thousand things; second, because he equally teaches the ten goods … third, the canopy of loving-kindness and compassion” 〔T35n1735 0709c14〕 |
| Balled food | — | 「哀愍眾生，為作福田，現受摶食。」 tr. “Pitying beings and acting as a field of merit for them, he manifestly receives balled food.” 〔T10n0279 0136a12〕〔T10n0279 0136〕 | Chengguan says 「今云摶者，尚依古譯。」 tr. “that it now says ‘balled’ is still to follow the old translation.” 〔T35n1735 0711a19〕 |
| Agada medicine | agada (the transliteration is itself what the ancients transmitted) | 「願一切眾生如阿伽陀藥，能除一切煩惱眾毒」 tr. “May all beings be like agada medicine, able to remove all the poisons of the afflictions” 〔T10n0279 0136c04〕〔T10n0279 0136〕·「願一切眾生成阿伽陀藥，安住菩薩不退轉地」 tr. “May all beings become agada medicine, abiding in the bodhisattva's ground of non-retrogression” 〔T10n0279 0137c06〕〔0137〕 | The medicine that removes poisons; it is seen twice in this passage, once in the gate of giving flowers and once in the gate of giving medicinal decoctions |
| Dāna-pāramitā | dāna-pāramitā (the first graph, rendering dāna, is itself the transliteration transmitted by the ancients) | 「專意滿足去、來、今世一切菩薩檀波羅蜜故」 tr. “because he single-mindedly fulfills the dāna-pāramitā of all the bodhisattvas of the past, the future, and the present” 〔T10n0279 0138a02〕 | Giving that goes to the far shore; Chengguan explains why this dedication expounds the practice of giving at such length by the fact that dāna stands first among the ten perfections |
| Maṇi | maṇi (the transliteration is itself what the ancients transmitted) | 「以受灌頂自在王位摩尼寶冠及髻中珠」 tr. “with the maṇi jeweled crown of the sovereign royal station received at consecration, and the pearl within the topknot” 〔T10n0279 0143b11〕〔T10n0279 0143〕 | The wish-fulfilling jewel; it is seen together in the three gates of giving vessels, giving carriages, and giving the jeweled crown |
| Asaṃkhya | asaṃkhya (the transliteration is itself what the ancients transmitted) | 「如是無量百千億那由他阿僧祇眾妙寶物具足莊嚴」 tr. “thus adorned to the full with measureless hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of wondrous jeweled things” 〔T10n0279 0142a06〕〔T10n0279 0141〕 | Innumerable |
| Ajita | ajita (the transliteration is itself what the ancients transmitted) | 「如阿逸多菩薩、殊勝行王菩薩」 tr. “like the bodhisattva Ajita and the bodhisattva King of Surpassing Practice” 〔T10n0279 0143c29〕〔T10n0279 0143〕 | The bodhisattvas whose past deeds are adduced in the gate of substituting oneself for a condemned prisoner; in the gate before it within the same section are adduced 「如大悲菩薩、妙眼王菩薩」 tr. “like the bodhisattva Great Compassion and the bodhisattva King of Wondrous Eyes” 〔T10n0279 0143c05〕〔0143〕 |
| The great assembly of unrestricted giving | — | 「或捨一切資生之物，普設無遮大施之會」 tr. “or he relinquishes all the goods that sustain life, and everywhere sets up the great assembly of unrestricted giving” 〔T10n0279 0135c25–0135c28〕 | An assembly at which all alike are given to, without selecting between the worthy and the foolish; Chengguan explains the fields that are given to thus: 「等皆施與者，不揀賢愚等故。悉令滿足者，隨所求故。」 tr. “‘he gives to all alike’ is because he does not select between the worthy and the foolish and the rest. ‘He causes all to be satisfied’ is because he follows what each seeks.” 〔T35n1735 0710b04〕 |
| Well gathering in | — | 「佛子！菩薩摩訶薩如是施時，發善攝心，悉以迴向。」 tr. “Sons of the Buddha! When the bodhisattva-mahāsattva gives in this way, he gives rise to a mind that gathers in well, and dedicates it all.” 〔T10n0279 0135c29〕 | Chengguan says 「言善攝者，釋隨順義。謂此菩薩若行於施迴向之時，於自他五蘊等心無住著、不令馳散，故云善攝。」 tr. “‘gathering in well’ explains the sense of ‘according with.’ That is, when this bodhisattva practices giving and dedication, his mind does not dwell or cling with respect to the five aggregates of self and other and the rest, and he does not let it scatter and run; therefore it is said to gather in well.” 〔T35n1735 0710b11〕 |
| The seven noble riches | — | Chengguan cites Master Guangtong's saying 「又以七聖財乘之亦得」 tr. “and multiplying by the seven noble riches is also admissible” 〔T35n1735 0710c11〕 | Within Master Guangtong's reckoning of eighty-four thousand, the seven noble riches are taken as another route for the multiplier |
| The three wheels | — | Chengguan says 「喜事有三種即是三輪，入理有一即照三輪空。」 tr. “that gladness in the matter has three kinds is precisely the three wheels; that entering the principle has one is precisely the illumining of the emptiness of the three wheels.” 〔T35n1735 0710c10〕 | The giver · the receiver · the thing given; to illumine the emptiness of the three wheels is the giving that enters the principle |
| Bound in five places | — | 「見有獄囚五處被縛，受諸苦毒」 tr. “he sees a prisoner bound in five places, undergoing all manner of bitter torment” 〔T10n0279 0143c24〕〔T10n0279 0143〕 | The condition of the prisoner rescued in the last gate |
III. Similes and Rhetoric
The rhetoric of this section has three layers. The first is the fixed form: of the twenty-nine segments of the display at length following the listing, twenty-eight take the three-part form ‘at the time of giving such-and-such, he dedicates his various roots of goodness in this way, namely: may all beings … this is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving such-and-such’ (the gate of giving medicinal decoctions stops at 「以諸善根如是迴向」 tr. “he dedicates his various roots of goodness in this way,” without the 「是為」 tr. “this is” closing sentence), while the number of 「願一切眾生」 tr. “may all beings” clauses is uneven from gate to gate (at most twenty clauses, at least one or two), and is by no means ten clauses in every gate. The second is the taking of a simile from the thing itself: the thing given is the very dharma vowed for — giving food, he vows that they obtain the food of wisdom; giving clothing, he vows that they obtain the clothing of shame and modesty; giving lamps, he vows that they obtain measureless light; giving canopies, he vows that they obtain the canopy that shelters — and all twenty-nine segments establish their vows by this one method, which is the most conspicuous rhetoric of this dedication. The third is simile and past deed.
(i) Those that establish the vow from the thing given (the pivot of the vow is raised gate by gate · not every gate is exhaustively raised)——
- Food: 「願一切眾生得智慧食，心無障礙，了知食性」 tr. “May all beings obtain the food of wisdom, their minds without obstruction, understanding the nature of food” 〔T10n0279 0136a09〕〔T10n0279 0136〕
- Drink: 「願一切眾生飲法味水，精勤修習，具菩薩道」 tr. “May all beings drink the water of the taste of Dharma, cultivating with vigor, and be complete in the bodhisattva path” 〔T10n0279 0136a15〕〔T10n0279 0136〕
- Clothing: 「願一切眾生得慚愧衣以覆其身，捨離邪道露形惡法」 tr. “May all beings obtain the clothing of shame and modesty to cover their bodies, casting off the evil dharma of the heterodox paths that bare the body” 〔T10n0279 0136b17〕〔T10n0279 0136〕
- Incense: 「願一切眾生具足戒香」 tr. “May all beings be complete in the incense of moral discipline” 〔T10n0279 0136c17〕〔T10n0279 0136〕; the gate of unguent incense then matches the ten perfections to incense — 「施香普熏」 tr. “the incense of giving perfumes all” 〔T10n0279 0136c24〕「戒香普熏」 tr. “the incense of moral discipline perfumes all”「忍香普熏」 tr. “the incense of patience perfumes all”「精進香普熏」 tr. “the incense of vigor perfumes all”「定香普熏」 tr. “the incense of concentration perfumes all”「慧香普熏」 tr. “the incense of wisdom perfumes all” 〔T10n0279 0136c29〕〔0136〕
- Couches and seats: 「願一切眾生得師子床座，常如如來右脇而臥。」 tr. “May all beings obtain the lion couch and seat, and ever lie down on the right side as the Tathāgata does.” 〔T10n0279 0137a17〕〔T10n0279 0137〕
- Lamplight: 「願一切眾生得無量光，普照一切諸佛正法」 tr. “May all beings obtain measureless light, universally illumining all the right Dharma of all buddhas” 〔T10n0279 0137b13〕〔T10n0279 0137〕
- Vessels: 「願一切眾生成等虛空無邊藏器，念力廣大」 tr. “May all beings become vessels of the boundless treasury equal to space, their power of mindfulness vast” 〔T10n0279 0138a07〕
- Carriages: 「願一切眾生乘四輪乘，所謂住好國土、依止善人、集勝福德、發大誓願」 tr. “May all beings ride the vehicle of four wheels, namely dwelling in a good land, relying on good persons, amassing surpassing merit, and giving rise to great vows” 〔T10n0279 0141a01〕〔T10n0279 0140〕
- Canopies: 「願一切眾生功德智慧以為其蓋，永離世間一切煩惱」 tr. “May all beings take merit and wisdom as their canopy, forever parted from all the afflictions of the world” 〔T10n0279 0142a14〕〔T10n0279 0141〕
- Banners and pennants: 「願一切眾生建高顯幢，然智慧燈普照世間」 tr. “May all beings raise the lofty and conspicuous banner, and light the lamp of wisdom that universally illumines the world” 〔T10n0279 0142c19〕〔T10n0279 0142〕
- The jeweled crown: 「願一切眾生智慧明珠繫其頂上」 tr. “May all beings have the bright pearl of wisdom bound upon their crowns” 〔T10n0279 0143b21〕〔T10n0279 0143〕
(ii) Similes scattered within the segments——
- Agada medicine: 「願一切眾生如阿伽陀藥，能除一切煩惱眾毒」 tr. “May all beings be like agada medicine, able to remove all the poisons of the afflictions” 〔T10n0279 0136c04〕〔T10n0279 0136〕
- Sun and moon: 「願一切眾生智慧日光破愚癡暗；願一切眾生菩提淨月增長滿足」 tr. “May all beings have the sunlight of wisdom that breaks the darkness of folly; may all beings have the pure moon of awakening grow to fullness” 〔T10n0279 0136c06〕〔T10n0279 0136〕
- The great isle of jewels: 「願一切眾生入大寶洲見善知識」 tr. “May all beings enter the great isle of jewels and see good friends” 〔T10n0279 0136c08〕〔T10n0279 0136〕
- Snow mountain · lotus: the marks of the elephant treasure — 「口色紅赤猶如蓮華，形體鮮白譬如雪山」 tr. “the color of its mouth red as a lotus, its body fresh and white like a snow mountain” 〔T10n0279 0141a24〕〔T10n0279 0141〕
- The heavenly horse: 「或復施與調良馬寶，諸相具足猶如天馬」 tr. “or again he gives the well-tamed horse treasure, complete in all its marks like a heavenly horse” 〔T10n0279 0141a27〕〔T10n0279 0141〕
- The host of stars: the adornment of the jeweled crown — 「明淨如日，清涼猶月，周匝繁布譬如眾星」 tr. “bright and pure as the sun, cool as the moon, spread thickly all around like the host of stars” 〔T10n0279 0141b28〕〔T10n0279 0141〕
- The encircling mountain of vajra: 「得金剛圍山所不壞身故」 tr. “so that they obtain a body that the encircling mountain of vajra cannot break” 〔T10n0279 0137c16〕〔T10n0279 0137〕
- Looking with loving eyes: 「大慈、大悲愛眼等視諸眾生故」 tr. “because with great loving-kindness and great compassion he looks with loving eyes equally upon the several beings” 〔T10n0279 0138a01〕
- As upon an only child: 「菩薩摩訶薩等觀一切世間眾生，猶如一子」 tr. “The bodhisattva-mahāsattva looks equally upon all the beings of the world, as upon an only child” 〔T10n0279 0143a20〕〔T10n0279 0143〕
(iii) The adducing of past deeds (adduced by the sutra itself)——
- The gate of rescuing from prison adduces two bodhisattvas: 「如大悲菩薩、妙眼王菩薩」 tr. “like the bodhisattva Great Compassion and the bodhisattva King of Wondrous Eyes” 〔T10n0279 0143c05〕〔T10n0279 0143〕
- The gate of substituting for a condemned prisoner adduces two bodhisattvas: 「如阿逸多菩薩、殊勝行王菩薩及餘無量諸大菩薩，為眾生故，自捨身命，受諸苦毒。」 tr. “Like the bodhisattva Ajita, the bodhisattva King of Surpassing Practice, and the remaining measureless great bodhisattvas, who for the sake of beings gave up their own bodies and lives and underwent all manner of bitter torment.” 〔T10n0279 0143c29〕〔T10n0279 0143〕
- The words of self-pledging in the gate of substituting for a condemned prisoner (the only quotation within a quotation in this passage): 「我願捨身以代彼命，如此等苦可以與我。」 tr. “I vow to give up my body in place of his life; sufferings such as these may be given to me.” 〔T10n0279 0144a03〕; 「我若見彼將被殺害，不捨身命救贖其苦，則不名為住菩薩心。」 tr. “If I see him about to be killed and do not give up my body and life to ransom him from his suffering, then I am not called one who abides in the bodhisattva's mind.” 〔0144a05〕
(iv) Similes added by the ancients and the books they cite——
- The verse of King Great Light (cited by Chengguan to explain the sense of loving-kindness and compassion in the single canopy): 「如諸菩薩為高蓋，慈心普蔭諸眾生」 tr. “Like the bodhisattvas who are a lofty canopy, with a mind of loving-kindness broadly shading the several beings” 〔T35n1735 0709c16〕
- The Yujia on how giving clothing calls forth wondrous color (cited by Chengguan to explain the gate of giving clothing): 「《瑜伽》施衣能感妙色，以衣禦寒令顏色潤澤故。」 tr. “The Yujia holds that giving clothing can call forth wondrous color, because clothing wards off cold and makes the complexion glossy.” 〔T35n1735 0711b08〕
- The Benxing jing on plaiting grass into a canopy (cited by Chengguan to explain the gate of giving canopies): 「《本行經》說編草為蓋，七寶蓋隨。」 tr. “The Benxing jing says that when grass was plaited into a canopy, a canopy of the seven treasures followed upon it.” 〔T35n1735 0713c16〕
- The Zhilun on the three world-realms (cited by Chengguan to explain 「三種世間」 tr. “the three kinds of world-realm” in the gate of giving seats): 「依《智論》，三世間者，即眾生、五蘊及器為三。」 tr. “According to the Zhilun, the three world-realms are sentient beings, the five aggregates, and the receptacle world, these being the three.” 〔T35n1735 0713c14〕
- The symbolic betokening of Veṣṭhila (Li Tongxuan betokens this dedication by a good friend of Sudhana): 「以善財知識名鞞瑟胝羅，住善度城，常供養旃檀座佛塔，以為表法。」 tr. “Sudhana's good friend named Veṣṭhila, who dwells in the city of Good Deliverance and constantly makes offerings at the buddha-stupa of the sandalwood seat, is taken as the symbolic betokening.” 〔T36n1739 0862a21〕
IV. Collation with Parallel Translations
Two translations stand together for this passage: the base text, the eighty-fascicle T10n0279, and the Jin-dynasty translation, the sixty-fascicle T09n0278. All is recorded without adjudication.
(i) The divergence of the chapter name and the name of the dedication——
The eighty-fascicle text: chapter 25, The Ten Dedications; the name of this dedication reads 「隨順堅固一切善根迴向」 tr. “the dedication that accords with and makes firm all roots of goodness,” and the question raised reads 「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords with and makes firm all roots of goodness?” 〔T10n0279 0135b21〕 The sixty-fascicle text: chapter 21, The Bodhisattva Vajra Banner's Ten Dedications; the name of this dedication reads 「隨順一切堅固善根迴向」 tr. “the dedication that accords with all firm roots of goodness,” and the question raised reads 「佛子！何等為菩薩摩訶薩第六隨順一切堅固善根迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's sixth dedication, the dedication that accords with all firm roots of goodness?” 〔T09n0278 0499c08〕 ——The eighty-fascicle text reads 「隨順堅固一切善根」 tr. “accords with and makes firm all roots of goodness” and the sixty-fascicle reads 「隨順一切堅固善根」 tr. “accords with all firm roots of goodness,” the place to which 「一切」 tr. “all” attaches being exchanged front for back; the eighty-fascicle raises the question with 「云何為」 tr. “what is,” and the sixty-fascicle with 「何等為」 tr. “what is it that is” and further prefixes the ordinal 「第六」 tr. “the sixth.” Both are recorded without adjudication.
Further, among the names of the ten dedications listed in the Pusa yingluo benye jing, the sixth reads 「隨順平等善根迴向心」 tr. “the mind of the dedication that accords with equal roots of goodness” 〔T24n1485 1014a12〕, differing again from both translations; it is recorded together with them.
(ii) A clause-by-clause collation of the section on the body relied upon——
| The eighty-fascicle text, T10n0279 〔0135b22–0135c03〕 | The sixty-fascicle text, T09n0278 |
|---|---|
| 「或為帝王臨御大國，威德廣被，名震天下」 tr. “or he is an emperor who rules over a great realm, his majesty and virtue broadly spread, his name shaking all under heaven” | 「若為王時，得勝國土，安隱豐樂，降伏怨敵，治以正道」 tr. “when he is a king, he obtains a surpassing land, peaceful and abundantly happy, subdues his enemies, and governs by the right way” 〔T09n0278 0499c09〕 |
| 「凡諸怨敵靡不歸順，發號施令悉依正法」 tr. “all his enemies without exception submit to him, and the commands and orders he issues all accord with the right Dharma” | 「如法教化，功蓋天下，德覆十方，萬國歸順，無敢違命」 tr. “he teaches and transforms in accordance with the Dharma, his merit covers all under heaven, his virtue covers the ten directions, the ten thousand realms submit to him, and none dares to go against his command” 〔0499c10〕 |
| 「不刑不罰，感德從化」 tr. “without punishment and without penalty, they are moved by his virtue and follow his transforming influence” | 「兵仗不用，自然泰平」 tr. “weapons are not used, and of itself all is at peace” 〔0499c12〕 |
| 「以四攝法攝諸眾生，為轉輪王，一切周給」 tr. “by the four means of gathering he gathers in the several beings; he is a wheel-turning king, and supplies all things everywhere” | 「以四攝法善攝眾生，轉輪聖王七寶成就」 tr. “by the four means of gathering he well gathers in beings; as a wheel-turning sage king, the seven treasures are accomplished for him” 〔0499c12〕 |
| 「有大眷屬，不可沮壞，離眾過失，見者無厭」 tr. “he has a great retinue that cannot be broken down; parted from the multitude of faults, those who see him do not weary of him” | 「眷屬和睦，不可沮壞，端正第一，觀者無厭；離一切惡，功德具足」 tr. “his retinue is harmonious and cannot be broken down; foremost in comeliness, those who behold him do not weary of him; parted from every evil, he is complete in merit” 〔0499c14〕 |
| 「福德莊嚴，相好圓滿，形體肢分均調具足」 tr. “adorned with merit, complete in the marks and signs, his body and limbs evenly proportioned and complete” | 「相好成滿，顏容殊特，身體肢節，端嚴周備，鮮潔明淨，見者歡喜」 tr. “his marks and signs are perfected, his countenance is uncommon, his body and limbs are upright, dignified, and fully furnished, fresh, clean, bright, and pure, and those who see him rejoice” 〔0499c16〕 |
| 「獲那羅延堅固之身，大力成就，無能屈伏」 tr. “he obtains the firm body of Nārāyaṇa, accomplishes great strength, and none can bend him down” | 「體力堅固，不可毀壞，攝取天帝那羅延身」 tr. “his bodily strength is firm and cannot be destroyed; he takes in the body of Nārāyaṇa, lord of the gods” 〔0499c17〕 |
| 「得清淨業，離諸業障」 tr. “he obtains pure deeds and is parted from the several hindrances of deeds” | 「離諸業障，得清淨業」 tr. “he is parted from the several hindrances of deeds and obtains pure deeds” 〔0499c18〕 |
——For the three clauses of the eighty-fascicle text, 「執持一蓋溥蔭萬方」 tr. “he holds up a single canopy that broadly shades the ten thousand quarters,” 「以離垢繒而繫其頂」 tr. “with silk free of defilement he binds his crown,” and 「於法自在，見者咸伏」 tr. “he is sovereign in the Dharma, and those who see him all submit,” the sixty-fascicle text has no corresponding text in this section; and for the sixty-fascicle clauses 「安隱豐樂」 tr. “peaceful and abundantly happy,” 「兵仗不用，自然泰平」 tr. “weapons are not used, and of itself all is at peace,” and 「鮮潔明淨，見者歡喜」 tr. “fresh, clean, bright, and pure, and those who see him rejoice,” the eighty-fascicle likewise has none. Again, the eighty-fascicle reads 「得清淨業，離諸業障」 tr. “he obtains pure deeds and is parted from the several hindrances of deeds,” while in the sixty-fascicle the two clauses stand in reverse order. Both are recorded without adjudication.
(iii) The divergence of the listing section——
The listing in the sixty-fascicle text reads 「具足修行一切布施：若施飲食、種種美味、諸乘、衣服、眾妙華鬘、雜香、塗香、床座、住處、房舍、燈明、湯藥、寶器、莊嚴寶車、象馬寶王、眾妙寶座、諸蓋幢幡、種種雜寶、妙莊嚴具、清淨天冠、髻中明珠」 tr. “fully cultivating every kind of giving: giving food and drink, all manner of fine tastes, vehicles, clothing, the multitude of wondrous flower garlands, mixed incense, unguent incense, couches and seats, abodes, dwellings, lamplight, medicinal decoctions, jeweled vessels, adorned jeweled carriages, kingly elephant and horse treasures, the multitude of wondrous jeweled seats, canopies, banners and pennants, all manner of mixed jewels, wondrous ornaments, the pure heavenly crown, and the bright pearl within the topknot” 〔T09n0278 0499c18–0499c22〕. Compared with the eighty-fascicle text: the sixty-fascicle lacks the clauses 「王所處座」 tr. “the seat on which the king sits,” 「若蓋、若傘」 tr. “canopy or parasol,” and 「乃至王位」 tr. “and even the royal station,” while the eighty-fascicle lacks the name 「象馬寶王」 tr. “kingly elephant and horse treasures” (the eighty-fascicle reads 「調良象馬」 tr. “well-tamed elephants and horses”). Again, the two clauses on rescuing prisoners read in the sixty-fascicle 「若見獄囚受諸楚毒，起大悲心，捨諸庫藏、妻子眷屬，以身處獄，救苦眾生；見送獄囚趣於死地，自捨己身以代彼命」 tr. “if he sees a prisoner undergoing all manner of bitter torment, he gives rise to a mind of great compassion, relinquishes his storehouses, his wife and children and retinue, and puts his own body in prison to rescue the suffering beings; seeing a prisoner led off toward the place of death, he gives up his own body in place of that one's life” 〔0499c23〕, while the eighty-fascicle reads 「若見眾生在牢獄中，捨諸財寶、妻子、眷屬，乃至以身救彼令脫。若見獄囚將欲被戮，即捨其身以代彼命。」 tr. “if he sees beings within a prison, he relinquishes his wealth and jewels, his wife and children and retinue, and even his own body, to rescue them and set them free. If he sees a prisoner about to be put to death, he at once gives up his body in place of that one's life.” Both are recorded without adjudication.
(iv) The divergence in the number of closing sentences segment by segment——
Within the present window the eighty-fascicle text in fact yields twenty-nine segments (twenty-eight 「是為」 tr. “this is” closing sentences plus the one segment on giving medicinal decoctions without a 「是為」 tr. “this is”); the corresponding window of the sixty-fascicle text 〔T09n0278 0499c08〕–〔before 0508a06〕 in fact yields nineteen closing sentences of the form 「是為菩薩摩訶薩……善根迴向」 tr. “this is the bodhisattva-mahāsattva's … dedication of roots of goodness,” besides the two gates of rescuing prisoners and the conclusion of the rescuing of prisoners. The locations of the sixty-fascicle closing sentences, one by one——
| No. | 〔Line〕 | The sixty-fascicle closing sentence |
|---|---|---|
| 1 | 〔T09n0278 0500b28〕 | This is the bodhisattva-mahāsattva's roots of goodness at the time of giving the various tastes 〔— their dedication〕 |
| 2 | 〔0500c10〕 | This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving clothing. |
| 3 | 〔0500c29〕 | This is the bodhisattva-mahāsattva's giving of flowers 〔— at that time, the dedication of roots of goodness〕 |
| 4 | 〔0501a05〕 | This is the bodhisattva-mahāsattva's, at the time of giving garlands, the good 〔roots — their dedication〕 |
| 5 | 〔0501a11〕 | This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving incense |
| 6 | 〔0501c11〕 | This is the bodhisattva-mahāsattva's dedication of roots of goodness at the time of giving lamplight |
| 7 | 〔0501c17〕 | This is the bodhisattva-mahāsattva's roots of goodness at the time of the giving of lamplight 〔— their dedication〕 |
| 8 | 〔0502a07〕 | This is the bodhisattva-mahāsattva's giving of decoc〔tions of medicine — at that time, the dedication of roots of goodness〕 |
| 9 | 〔0502b12〕 | This is the bodhisattva-mahāsattva's 〔dedication of roots of goodness at the time of giving vessels〕 |
| 10 | 〔0503a10〕 | This is the bodhisattva-mahāsattva's, by the various jeweled vehicles, 〔the dedication of roots of goodness〕 |
| 11 | 〔0503b09〕 | This is the bodhisattva-mahāsattva's giving to the good 〔friend of the various carriages — at that time, the dedication of roots of goodness〕 |
| 12 | 〔0505a12〕 | This is the bodhisattva-mahāsattva's measureless 〔roots of goodness — their dedication〕 |
| 13 | 〔0505b25〕 | This is the bodhisattva-mahāsattva's giving 〔— the dedication of roots of goodness〕 |
| 14 | 〔0506a04〕 | This is the bodhisattva-mahāsattva's be〔stowing — the dedication of roots of goodness〕 |
| 15 | 〔0506b09〕 | This is the bodhisattva-mahāsattva's roots of goodness at the time of giving the various canopies 〔— their dedication〕 |
| 16 | 〔0506c10〕 | This is the bodhisattva-mahāsattva's giving of banners and pennants 〔— at that time, the dedication of roots of goodness〕 |
| 17 | 〔0506c26〕 | This is the bodhisattva-mahāsattva's giving of the multitude of jewels 〔— at that time, the dedication of roots of goodness〕 |
| 18 | 〔0507a18〕 | This is the bodhisattva-mahāsattva's bestowing of every adorn〔ment — at that time, the dedication of roots of goodness〕 |
| 19 | 〔0507b09〕 | This is the bodhisattva-mahāsattva's relinquishing of the heavenly crown and the bright pearl, the good 〔roots — their dedication〕 |
| Rescue of prisoners, opening one | 〔0507b11〕 | 「菩薩摩訶薩見牢獄眾……」 tr. “The bodhisattva-mahāsattva, seeing the multitude in prison …” (the opening of a gate, not a closing sentence) |
| Rescue of prisoners, opening two | 〔0507c06〕 | 「菩薩摩訶薩見送獄囚趣……」 tr. “The bodhisattva-mahāsattva, seeing a prisoner led off toward …” (the opening of a gate, not a closing sentence) |
| Rescue of prisoners, conclusion | 〔0508a01〕 | This is the bodhisattva-mahāsattva's giving up of his own body 〔and life to rescue beings — the dedication of roots of goodness〕 |
——What stands within 〔…〕 is the abbreviated notation for text that runs on across the line; the English within the brackets answers to the Chinese within them, though English word order may set it in a different place. The names in the sixty-fascicle closing sentences also diverge from the eighty-fascicle: where the eighty-fascicle has 「布施味時」 tr. “at the time of giving tastes” the sixty-fascicle has 「施眾味時」 tr. “at the time of giving the various tastes”; where the eighty-fascicle has 「施寶冠時」 tr. “at the time of giving the jeweled crown” the sixty-fascicle has 「捨天冠明珠」 tr. “relinquishing the heavenly crown and the bright pearl”; the single gate of giving lamps in the eighty-fascicle is opened out in the sixty-fascicle into the two closing sentences 「施燈明時」 tr. “at the time of giving lamplight” and 「燈明施時」 tr. “at the time of the giving of lamplight”; and for the five segments of giving carriages in the eighty-fascicle the sixty-fascicle yields only the two closing sentences 「以諸寶乘」 tr. “by the various jeweled vehicles” and 「施善知識種種車」 tr. “giving the various carriages to good friends.” This is what the two translations in fact yield: the sixty-fascicle text is indeed briefer than the eighty-fascicle in this section, and this is not a failure of searching; nothing is forced into correspondence and nothing is supplied by inference.
(v) What Chengguan calls the Jin translation, and the actual text of the Taishō——
At the tenth gate, giving couches and seats, Chengguan says 「晉譯此以為……」 tr. “the Jin translation takes this as …” 〔T35n1735 0711c06〕 (the sentence is abridged here and the full text has not been excerpted; the incompleteness is marked in accordance with the fact). Wherever Chengguan cites the Jin translation by name and it diverges from the actual text of the sixty-fascicle in the Taishō, both are recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
- The limit of the scriptural ground for the three places of dedication: the sutra text of this passage has no such words as ‘the three places of dedication,’ ‘following marks,’ ‘apart from marks,’ ‘the practice of the station,’ or ‘the fruit of the station.’ All these names are items of Chengguan's outline of the text — 「第二依身起行中三：一明隨相迴向、二明離相迴向、三釋迴向名。初即迴向菩提及向眾生、次即迴向實際、後段通二。」 tr. “Second, within the giving rise to the practice in dependence on the body there are three: first, making clear the dedication that follows marks; second, making clear the dedication that is apart from marks; third, explaining the name of dedication. The first is dedicating toward awakening and toward sentient beings; the next is dedicating toward the true limit; the last section runs through both.” 〔T35n1735 0710a05〕. What belongs to this passage are the first two divisions of the following of marks; wherever the following of marks and the being apart from marks are spoken of, the attribution is stated throughout.
- The mind that gathers in well is the pivot of the whole section: 「佛子！菩薩摩訶薩如是施時，發善攝心，悉以迴向。所謂：善攝色，隨順堅固一切善根；善攝受、想、行、識，隨順堅固一切善根；善攝王位，隨順堅固一切善根；善攝眷屬，隨順堅固一切善根；善攝資具，隨順堅固一切善根；善攝惠施，隨順堅固一切善根。」 tr. “Sons of the Buddha! When the bodhisattva-mahāsattva gives in this way, he gives rise to a mind that gathers in well, and dedicates it all. That is: he well gathers in form, according with and making firm all roots of goodness; he well gathers in feeling, perception, formations, and consciousness, according with and making firm all roots of goodness; he well gathers in the royal station, according with and making firm all roots of goodness; he well gathers in his retinue, according with and making firm all roots of goodness; he well gathers in the goods that sustain life, according with and making firm all roots of goodness; he well gathers in his bestowing, according with and making firm all roots of goodness.” 〔T10n0279 0135c29〕. Chengguan determines that this mind runs through all the gates that follow — 「望前是能施之心，故云如是施時發善攝心；望後是能迴向心，故云發善攝心。悉以迴向，故下諸門迴向之內皆以此心貫之。」 tr. “Looking backward, it is the mind that is able to give, and therefore it says ‘when he gives in this way he gives rise to a mind that gathers in well’; looking forward, it is the mind that is able to dedicate, and therefore it says ‘he gives rise to a mind that gathers in well and dedicates it all.’ Hence within the dedications of all the gates below, this mind runs through them all.” 〔T35n1735 0710b06〕
- Why gathering in well is able to accord with all roots of goodness: Chengguan matches it one by one to the six perfections — 「謂捨住著故隨順施善，無異求故隨順戒善，忍深理故隨順忍善，離色相故隨順進善，不馳散故隨順定善，了無生故隨順慧善。如是乃至一切由順實際，任運順於一切稱性之善。」 tr. “That is, because he relinquishes dwelling and clinging he accords with the good of giving; because he seeks nothing else he accords with the good of moral discipline; because he endures the profound principle he accords with the good of patience; because he is apart from the marks of form he accords with the good of vigor; because he does not scatter and run he accords with the good of concentration; because he understands non-arising he accords with the good of wisdom. And so on, until all, by according with the true limit, spontaneously accord with every good that answers to the nature.” 〔T35n1735 0710b14〕
- The goods of practice accord with and enter into the nature of dharmas: this is the doctrinal eye of the establishing of this dedication's name. Chengguan explains it thus: 「所修事善皆悉順入堅固法性」 tr. “the goods of practice that are cultivated all accord with and enter into the firm nature of dharmas” 〔T35n1735 0709b15〕, and he attests it from two clauses in the text that follows, 「則為隨順真實住本分，名入一切平等善根」 tr. “then it is to accord with the real and abide in one's original portion, and is named entering all equal roots of goodness” 〔0709b16〕 and 「則為隨順佛住」 tr. “then it is to accord with the abiding of the buddhas” 〔0709b19〕 — both clauses cited lie in the portion after this section, and are recorded here as the ground on which Chengguan establishes the name.
- All three kinds of giving are run through: at the listing section Chengguan determines that these things are not the giving of wealth alone — 「又代命救殘害男形，是無畏施。斷殺有二：若望所殺，是無畏施；若望能殺，令持五戒是為法施。告示佛興即是法施，財施可知。又此等既並是法門，俱通三施。」 tr. “Again, substituting oneself for another's life and rescuing one whose male form is being mutilated is the giving of fearlessness. Putting a stop to killing has two sides: looking toward the one killed, it is the giving of fearlessness; looking toward the one who kills, causing him to hold the five precepts is the giving of Dharma. Announcing the appearance of a buddha is precisely the giving of Dharma, and the giving of wealth may be known of itself. Again, since these are all gates of Dharma, they run through all three kinds of giving alike.” 〔T35n1735 0710a29〕
- Prajñā as its substance (Li Tongxuan): 「第六隨順堅固一切善根迴向者，此明般若波羅蜜為體。」 tr. “As for the sixth, the dedication that accords with and makes firm all roots of goodness, this makes clear that the prajñā-pāramitā is its substance.” 〔T36n1739 0862a20〕——Tongxuan matches the ten perfections to the ten dedications, a route different from Chengguan's, who displays it at length by the practice of giving; both are recorded without adjudication.
- The ocean of vows of the inexhaustible arising of the Dharma realm through conditions (Chengguan): at the close of his explanation of the gate of giving carriages he says 「願即普賢願海，共成無盡大法界緣起車也。」 tr. “The vow is precisely the ocean of vows of Samantabhadra, which together accomplish the carriage of the inexhaustible arising of the great Dharma realm through conditions.” 〔T35n1735 0713c02〕——this is the most conspicuous place of Huayan doctrine within this section. The corresponding clause of the sutra text reads 「願一切眾生乘一切智最上寶乘，滿足普賢菩薩行願而無厭倦。」 tr. “May all beings ride the supreme jeweled vehicle of omniscience, fulfilling the practices and vows of the bodhisattva Samantabhadra without weariness.” 〔T10n0279 0141a18〕〔T10n0279 0140〕
VI. Divergent Interpretations of the Commentators
Chengguan, Huayan jing shu, T35n1735 (following the text of the eighty-fascicle Avataṃsaka · the principal source)
The two senses of the establishing of the name——「此約所迴善根及所向實際以立斯名。亦可名為堅固之善根，堅固即善根。若以隨順望堅固善根，亦通二義，即以無礙善根而為其性。」 tr. “This name is established with respect to the roots of goodness that are dedicated and the true limit toward which they are directed. It may also be named the roots of goodness that are firm, firmness being precisely the roots of goodness. If one looks from ‘according with’ toward ‘the firm roots of goodness,’ it likewise runs through both senses, that is, it takes the unobstructed roots of goodness as its nature.” 〔T35n1735 0709b22〕
His restating of the Benye——「又《本業》云「習行相善無漏善而不二故，名隨順平等一切善根。」」 tr. “Again the Benye says, ‘because he practices the good that has marks and the good that is without outflows, and they are not two, it is named according with equal and all roots of goodness.’” 〔T35n1735 0709b19〕. The actual text of the Pusa yingluo benye jing in the Taishō reads 「佛子！習行相善、無漏善而不二故，名隨順平等善根迴向。」 tr. “Sons of the Buddha! Because he practices the good that has marks and the good that is without outflows, and they are not two, it is named the dedication that accords with equal roots of goodness.” 〔T24n1485 1017c10〕——Chengguan's restatement diverges from the sutra text in its last four graphs; both are recorded without adjudication.
The obtaining of the station · the twelve clauses of the possession of virtues——「二「威德」下顯具德中二：先統領自在德、後「菩薩」下正報殊倫德。今初，有十二句：初二句總，有威則下必畏之，有德則下必懷之，故令名振。」 tr. “Second, within the displaying of the possession of virtues from ‘majesty and virtue’ onward there are two: first, the virtue of sovereign rule; after it, from ‘the bodhisattva’ onward, the virtue of a direct recompense that surpasses its kind. Now the first has twelve clauses: the first two clauses are general — where there is majesty those below must fear him, and where there is virtue those below must cherish him, and so his name resounds.” 〔T35n1735 0709c07〕; 「祖父之讎曰怨，四夷有土曰敵，由威被故敵歸怨順。」 tr. “an enmity inherited from one's forebears is called a foe; those of the four quarters who hold land are called enemies; because his majesty is spread over them, the enemies submit and the foes comply.” 〔0709c11〕
Majestic without being fierce——「謂不以刑戮徵罰之威，但令感德從化，則威而不猛也。又加苦曰刑、削奪為罰，導之以德義，莫敢不服，則庶人無刑；齊之以禮樂，莫敢不敬，則大夫無罰。」 tr. “That is, he does not use the majesty of punishment, execution, exaction, and penalty, but only causes them to be moved by his virtue and to follow his transforming influence, and thus he is majestic without being fierce. Again, to inflict suffering is called punishment, and to strip away is penalty; leading them by virtue and right, none dares not to submit, and so the common people incur no punishment; ordering them by rites and music, none dares to be disrespectful, and so the great officers incur no penalty.” 〔T35n1735 0709c19〕
The seven fruits——「「有大眷屬」下具七種果：一宗族果。二離眾過失不亢不驕，發言誠實見者無厭，有慈有慧人所信順，即信言果。三「福德」已下顯大色果。四獲那羅延堅固之身，顯壽命果。五大力成就等，顯大力果。六得清淨業，謂得大念慧成就總持，曾事不忘、未萌先覺，由斯有上名振天下，即聲譽果。七離諸業障，顯人性果，有業報障非丈夫故。兼上財位、具八異熟是增上生，如是自在是大勢生。」 tr. “From ‘he has a great retinue’ onward there are seven kinds of fruit: first, the fruit of clan. Second, being parted from the multitude of faults, neither overbearing nor arrogant, speaking with sincerity so that those who see him do not weary of him, having loving-kindness and having wisdom so that people trust and follow him — this is the fruit of trustworthy speech. Third, from ‘merit’ onward displays the fruit of great form. Fourth, obtaining the firm body of Nārāyaṇa displays the fruit of long life. Fifth, accomplishing great strength and the rest displays the fruit of great strength. Sixth, obtaining pure deeds, that is, obtaining great mindfulness and wisdom and accomplishing dhāraṇī, so that what has passed is not forgotten and what has not yet sprouted is foreknown, and by this his name resounds throughout all under heaven — this is the fruit of renown. Seventh, being parted from the several hindrances of deeds displays the fruit of a human nature, since one who has the hindrance of the recompense of deeds is not a great man. Together with the wealth and station above, the possession of the eight ripenings is a superior birth, and such sovereignty as this is a birth of great power.” 〔T35n1735 0709c25〕
The numbers sixty and eighty——「今初，初句總、「或施」下別。別中，若望下迴向，應為六十；若直就文數，都八十事。初從飲食至床座。為一十，以床座但通是一床，下文別施座故。次房舍至蓋為二十。傘至頂髻為三十，以王位為重，為明外財施竟故，結云乃至王位……次眼至足為四十，血至腸為五十，厚皮至救損他形為六十，示佛興至邑為七十，從聚落至終為八十。救獄囚中雖有妻等四事，但為一救囚之行耳。」 tr. “Now the first: the first clause is general, and from ‘or he gives’ onward is particular. Within the particular, if one looks toward the dedications below, they should be sixty; if one counts simply by the text, they are eighty things in all. First, from food and drink to couches and seats makes ten, since ‘couches and seats’ here runs together as a single couch, the giving of seats being separate in the text below. Next, from dwellings to canopies makes twenty. From parasols to the topknot makes thirty, the royal station being weighty, and to make clear that the giving of outer wealth is finished it concludes by saying ‘and even the royal station’ … Next, from eyes to feet makes forty; from blood to intestines makes fifty; from thick skin to rescuing one whose form is being harmed makes sixty; from announcing the appearance of a buddha to towns makes seventy; from villages to the end makes eighty. Although within the rescuing of prisoners there are four things such as wife and the rest, they make only the single practice of rescuing a prisoner.” 〔T35n1735 0710a14〕
The division of outer and inner wealth——「於中，前二十七事是外財施。次救獄囚，一兼於內、外代囚命。下二十九事唯明內財。下諸門中或兼內外、或但是外，可以意得。」 tr. “Within this, the first twenty-seven things are the giving of outer wealth. Next comes the rescuing of prisoners: one of these takes in both inner and outer, the other is the substituting of oneself for the prisoner's life. The twenty-nine things below make clear only inner wealth. In the several gates below, some take in both inner and outer, and some are merely outer, which may be grasped by the sense.” 〔T35n1735 0710a24〕
The practice of loving-kindness · the practice of compassion——「又前二十七施無樂者是為慈行，救囚代命等為大悲行，餘或通二行；若通相辨皆兼二行。」 tr. “Again, the first twenty-seven, giving to those who have no joy, are the practice of loving-kindness; rescuing prisoners, substituting for their lives, and the like are the practice of great compassion; the rest may run through both practices; and if one distinguishes in the general aspect, all take in both practices.” 〔T35n1735 0710a27〕
The five divergences between the listing and the explanation——「第二依標廣顯中，麁相望前略有五異：一傘二頂前有後無，舍宅一種前無後有，即有無異也。二前以法導化，即後禁殺令住五戒，即名字異也。三承事供養，前合後開象馬等事，前開後合即開合異也。四後文舌居牙齒之後、眷屬居妻子之前，骨居腸下、飲於食後，即前後異。五前略後廣，其文非一也。餘皆大同。」 tr. “Second, within the display at length following the listing, compared with what precedes there are roughly five divergences: first, the parasol and the topknot are present before and absent after, while the single item of dwellings is absent before and present after — this is the divergence of presence and absence. Second, what before was ‘leading and transforming by the Dharma’ is after ‘forbidding killing and causing them to abide in the five precepts’ — this is the divergence of names. Third, ‘attending and making offerings’ is combined before and opened out after, while such things as elephants and horses are opened out before and combined after — this is the divergence of opening and combining. Fourth, in the later text the tongue stands after the teeth, the retinue stands before wife and children, the bones stand below the intestines, and drink stands after food — this is the divergence of order. Fifth, the earlier is brief and the later full, their texts not being one — and all the rest is largely the same.” 〔T35n1735 0710b18〕
The reckoning of the sixty total gates——「然其都門但有六十，由開合故，謂十二段，二二相合：一象馬、二幢旛、三寶冠明珠、四耳鼻、五牙齒、六手足、七髓肉、八厚薄皮、九手足指、十僮僕、十一園林、十二妻子。復有二段，各五事合，謂一腸腎肝肺四事及大小腸合一迴向。二王位邑聚落宮殿合一迴向，故下文云「國土一切諸物」。即斯五事都十四門，合二十事。雖缺二事而加二事，謂舍宅及開承事與供侍別，故有六十門。」 tr. “Yet its total gates are but sixty, by reason of opening and combining: that is, twelve segments in which two and two are combined — first elephants and horses; second banners and pennants; third the jeweled crown and the bright pearl; fourth ears and nose; fifth teeth; sixth hands and feet; seventh marrow and flesh; eighth thick and thin skin; ninth the fingers and toes; tenth servants; eleventh gardens and groves; twelfth wife and children. There are further two segments in which five things each are combined, namely, first, the four things intestines, kidneys, liver, and lungs together with the large and small intestines combined into one dedication; second, the royal station, towns, villages, and palaces combined into one dedication, and therefore the text below says ‘the land and all its things.’ These five things make fourteen gates in all, combining twenty things. Although two things are wanting, two things are added, namely dwellings, and the opening out of ‘attending’ as distinct from ‘waiting upon’ — and therefore there are sixty gates.” 〔T35n1735 0710b26〕
The essentials of his explanation gate by gate (the twenty-five gates of this section)——
- Gate one, giving food: 「今第一施食，以食為世命，貴賤同依，故首明之。文但有三。先明施行。」 tr. “Now the first, giving food: because food is the life of the world and high and low alike depend on it, it is made clear first. The text has but three parts. First, the practice of giving is made clear.” 〔T35n1735 0711a01〕; on balled food he says 「今云摶者，尚依古譯。」 tr. “that it now says ‘balled’ is still to follow the old translation.” 〔0711a19〕
- Gate two, giving drink: 「第二施飲中亦三：初施行。二「以此」下迴向行。於中，先牒前起後。」 tr. “Second, within giving drink there are likewise three: first, the practice of giving; second, from ‘by this’ onward, the practice of dedication, within which he first restates what precedes and raises what follows.” 〔T35n1735 0711a20〕
- Gate three, giving tastes: 「第三施味，文四，加所為故。初施行可知。二「以此」下迴向行中十……」 tr. “Third, giving tastes: the text has four parts, because that for the sake of which is added. First, the practice of giving may be known. Second, from ‘by this’ onward, within the practice of dedication there are ten …” 〔T35n1735 0711a26〕; on sweet dew he says 「約法亦即涅槃，為甘露不死之味。」 tr. “with respect to the Dharma it is precisely nirvāṇa, being the deathless taste of sweet dew.” 〔0711b01〕
- Gate four, giving carriages: 「第四施車乘，分三：初施行者，義通馬等，以第十六別施車故。迴向十願，皆約代步。」 tr. “Fourth, giving carriages, divided into three: as for the first, the practice of giving, its sense runs to horses and the rest, since the sixteenth gate gives carriages separately. The ten vows of dedication are all with respect to what takes the place of walking.” 〔T35n1735 0711b02〕
- Gate five, giving clothing: 「第五衣中，《瑜伽》施衣能感妙色，以衣禦寒令顏色潤澤故。」 tr. “Fifth, within clothing: the Yujia holds that giving clothing can call forth wondrous color, because clothing wards off cold and makes the complexion glossy.” 〔T35n1735 0711b08〕
- Gate six, giving flowers: 「第六施華，文四。初施行中先列施物。後「供養」下明所施田。下至自身者，身為福田」 tr. “Sixth, giving flowers: the text has four parts. Within the first, the practice of giving, the things given are first listed; after it, from ‘makes offerings’ onward, the fields given to are made clear. That it goes down as far as one's own body is because the body is a field of merit” 〔T35n1735 0711b11〕
- Gate seven, giving garlands: 「第七施鬘者，貫華如環，而為首飾或以纓身故。未見則樂見，正見則愛樂。」 tr. “Seventh, giving garlands: flowers are strung like a ring and made a head ornament, or used to festoon the body. Before one has seen it one delights to see it; when one is seeing it one loves it.” 〔T35n1735 0711b19〕
- Gate eight, giving incense: 「第八施香中，準下塗香，十度萬行皆香。此偏語戒者，翻破戒之穢故。」 tr. “Eighth, within giving incense: going by the unguent incense below, the ten perfections and the ten thousand practices are all incense. That moral discipline alone is spoken of here is because it overturns the filth of broken discipline.” 〔T35n1735 0711b21〕; at the end he says 「末句結因成果，謂五分之一。」 tr. “the last clause concludes that the cause accomplishes the fruit, namely one of the five portions.” 〔0711c03〕
- Gate nine, giving unguent incense: 「第九塗香，十度皆有熏發資長菩提心義，辟除蔽障，俱得稱香。」 tr. “Ninth, unguent incense: all ten perfections have the sense of perfuming, arousing, and nourishing the mind of awakening, and of driving away what veils and hinders, and so all alike may be called incense.” 〔T35n1735 0711c04〕
- Gate ten, giving couches and seats: 「第十施床座中，初舉施行，下第十八別明施座故。」 tr. “Tenth, within giving couches and seats, the practice of giving is first raised, since the eighteenth gate below makes clear the giving of seats separately.” 〔T35n1735 0711c05〕
- Gate eleven, dwellings: 「十一房舍中，攝取一切諸佛所住，謂聖、天、梵等。後言不捨佛最上住者，住大寂室。」 tr. “Eleventh, within dwellings, ‘taking in all that the buddhas dwell in’ means the noble, the heavenly, the brahmic, and the rest. That it afterward says ‘not abandoning the buddhas' supreme dwelling’ means dwelling in the chamber of great quiescence.” 〔T35n1735 0711c10〕
- Gate twelve, abodes: 「十二住處，謂僧坊等。」 tr. “Twelfth, abodes, that is, monastic quarters and the like.” 〔T35n1735 0711c12〕
- Gate thirteen, giving lamps: 「十三施燈。一明施行，於中列其施物。寶燈者，如夜光之類。沈水栴檀，用和酥……」 tr. “Thirteenth, giving lamps. First, the practice of giving is made clear, and within it the things given are listed. As for the jeweled lamp, it is of the kind that shines by night. Aloeswood and sandalwood are used blended with ghee …” 〔T35n1735 0711c13〕; 「三「是為」下雙結。四「如是」，迴向所為。」 tr. “third, from ‘this is’ onward, the twin conclusion; fourth, ‘in this way,’ that for the sake of which the dedication is made.” 〔0711c24〕
- Gate fourteen, medicinal decoctions: 「十四湯藥中三：一施行施藥，近果得無病報」 tr. “Fourteenth, within medicinal decoctions there are three: first, the practice of giving, the giving of medicine, whose near fruit is the recompense of freedom from illness” 〔T35n1735 0711c25〕; 「在堅固身者，即金剛身。金剛為內照之實，非唯金色，故云自在。」 tr. “‘in a firm body’ is precisely the vajra body. Vajra is the reality of inward illumining, and not merely a golden color, and therefore it says ‘sovereign.’” 〔0712a05〕
- Gate fifteen, giving vessels: 「十五施器中，文四。初施行中三：一所施物；二「或施」下對田顯施，聖僧通……」 tr. “Fifteenth, within giving vessels the text has four parts. Within the first, the practice of giving, there are three: first, the things given; second, from ‘or he gives’ onward, the giving is displayed with respect to the fields, the noble Saṅgha running through …” 〔T35n1735 0712a06〕; 「一器即發多願，未必一器以對一願。」 tr. “a single vessel gives rise to many vows; it is not necessarily that one vessel answers to one vow.” 〔0712a11〕
- Gate sixteen, giving carriages: 「十六施車，中二：先標列財田、後「佛子菩薩摩訶薩以如是」下……」 tr. “Sixteenth, giving carriages, within which there are two: first, the listing of the goods and the fields; after it, from ‘Sons of the Buddha, the bodhisattva-mahāsattva, with such as these’ onward …” 〔T35n1735 0712a12〕; at the end he says 「願即普賢願海，共成無盡大法界緣起車也。」 tr. “The vow is precisely the ocean of vows of Samantabhadra, which together accomplish the carriage of the inexhaustible arising of the great Dharma realm through conditions.” 〔0713c02〕
- Gate seventeen, giving elephants and horses: 「十七施象馬二事，合有十願：一如性調順；二如隨意所往；三似彼盛壯」 tr. “Seventeenth, giving elephants and horses, two things, having ten vows in all: first, like their nature being tamed and compliant; second, like their going wherever one wishes; third, resembling their being in the vigor of their years” 〔T35n1735 0713c03〕; 「象馬，各有調義，故分二願」 tr. “elephants and horses each have the sense of being tamed, and therefore two vows are divided out” 〔0713c08〕
- Gate eighteen, giving seats: 「十八施座迴向中，言三種世間，義如常釋。」 tr. “Eighteenth, within the dedication of giving seats, the words ‘the three kinds of world-realm’ are to be taken in their usual explanation.” 〔T35n1735 0713c09〕; 「依《智論》，三世間者，即眾生、五蘊及器為三。」 tr. “According to the Zhilun, the three world-realms are sentient beings, the five aggregates, and the receptacle world, these being the three.” 〔0713c14〕
- Gate nineteen, giving canopies: 「十九施蓋中，《本行經》說編草為蓋，七寶蓋隨。」 tr. “Nineteenth, within giving canopies: the Benxing jing says that when grass was plaited into a canopy, a canopy of the seven treasures followed upon it.” 〔T35n1735 0713c15〕; 「悲智深妙，可謂隨順一切善根。」 tr. “compassion and wisdom being profound and wondrous, it may indeed be called according with all roots of goodness.” 〔0713c19〕
- Gate twenty, banners and pennants: 「二十幢旛二事合一迴向」 tr. “Twentieth, banners and pennants, two things combined into one dedication” 〔T35n1735 0713c20〕; among the ten vows the first two speak of banners and pennants together (first, raising the good so as to overturn evil · second, honoring the Dharma so as to overturn conceit), and the third vow is only with respect to the pennant——「次一唯就旛，旛書字故；後七皆就幢辨。」 tr. “the next one is only with respect to the pennant, since graphs are written on pennants; the last seven are all distinguished with respect to the banner.” 〔0713c22〕
- Gate twenty-one, opening the treasury and giving jewels: 「二十一開藏施寶。迴向行中言十六智寶者」 tr. “Twenty-first, opening the treasury and giving jewels. As for the words ‘the sixteen jewels of wisdom’ within the practice of dedication” 〔T35n1735 0713c23〕; 「願言無上寶主者，佛為法寶之主故。」 tr. “that the vow says ‘the unsurpassed lord of jewels’ is because the Buddha is the lord of the jewel of Dharma.” 〔0714a12〕
- Gate twenty-two, giving ornaments: 「二施莊嚴具中十願，初一利他、後九自利。於中，初三約身、次三約語、後三約意。」 tr. “Second, within giving ornaments there are ten vows: the first one benefits others, and the last nine benefit oneself. Within these, the first three are with respect to body, the next three with respect to speech, and the last three with respect to mind.” 〔T35n1735 0714a13〕
- Gate twenty-three, giving the jeweled crown and the topknot pearl: 「二十三施寶冠及髻珠二事合一迴向。」 tr. “Twenty-third, giving the jeweled crown and the topknot pearl, two things combined into one dedication.” 〔T35n1735 0714a25〕
- Gate twenty-four, giving wife and children and the rest, and rescuing prisoners: 「二十四施妻子等、救獄囚者，上來皆明外施；此下二段明無畏施。初一兼於內外之……」 tr. “Twenty-fourth, giving wife and children and the rest, and rescuing prisoners: up to here all has made clear outer giving; the two segments from here on make clear the giving of fearlessness. The first of them takes in both inner and outer …” 〔T35n1735 0714b02〕; 「下文引例皆準此知。後「既救度」下施以財法。」 tr. “the instances adduced in the text below are all to be known by this standard. After it, from ‘having rescued them’ onward, he gives them wealth and Dharma.” 〔0714b12〕
- Gate twenty-five, giving up the body in place of a condemned prisoner: 「二十五捨身代死囚，一向內財，文四可知。」 tr. “Twenty-fifth, giving up the body in place of a condemned prisoner: wholly inner wealth, and the four parts of the text may be known.” 〔T35n1735 0714b13〕
- Supplementary record of the verbatim Chengguan citation used in the exposition: 「次「以四攝」下顯是菩薩，揀異世王。」 tr. “Next, from ‘by the four means of gathering’ onward, it displays that he is a bodhisattva, distinguishing him from a worldly king.” 〔T35n1735 0709c22〕.
Chengguan, Yanyi chao, T36n1736
〔not collated〕. The window of commentary for this section belongs wholly to the sections that explain the text as it runs, and not to the section that explains the chapter name; whether the Chao establishes a separate outline at this section has not been collated, and the matter is marked as undecided in accordance with the fact.
Fazang, Tanxuan ji, T35n1733
There is a section devoted to explaining this dedication, beginning at 〔T35n1733 0257a13〕. His outline of the text is close to Chengguan's while the names differ — Chengguan has 「牒、釋、結」 tr. “the restating, the explaining, and the concluding” 〔T35n1735 0709b14〕, while the Tanxuan has 「標、釋、結」 tr. “the statement, the explanation, and the conclusion”; Chengguan divides the explanation into two (the body upon which the practice relies · giving rise to the practice in dependence on the body), while the Tanxuan divides the explanation into three, having in addition the one division 「三「摩訶薩若能以此善根迴向」下辨行所成益」 tr. “third, from ‘if the mahāsattva is able by these roots of goodness to dedicate’ onward, distinguishing the benefit accomplished by the practice” 〔T35n1733 0257a16〕. As for the intent of relying on the body of a king, the Tanxuan establishes four——「一在家是能施位、二有七寶可施、三明難捨能捨、四攝化無敢違命。」 tr. “first, the householder's state is the station in which one is able to give; second, he has the seven treasures that can be given; third, it makes clear that what is hard to relinquish is relinquished; fourth, in gathering in and transforming beings, none dares to go against his command.” 〔0257a18〕. Again, the Tanxuan likewise binds this dedication into sixty gates, its last gate reading 「施僮使令其代勞，又捨自身為彼給使，是為第六十門也」 tr. “giving servants so that they take over the labor, and further giving up one's own body to serve as their servant — this is the sixtieth gate” 〔T35n1733 0262c07〕. 〔The window of this section, 〔0257a13〕–〔0262c08〕, has not been excerpted in full; only the opening section and the sentence locating the last gate are excerpted, the remaining sections not being excerpted in full · this is not a case of not found.〕
Li Tongxuan, Xin Huayan jing lun, T36n1739
There is a section devoted to explaining this dedication, beginning at 〔T36n1739 0862a20〕. He does not restate the text gate by gate, but explains the whole under the two senses of substance and symbolic betokening——「第六隨順堅固一切善根迴向者，此明般若波羅蜜為體。」 tr. “As for the sixth, the dedication that accords with and makes firm all roots of goodness, this makes clear that the prajñā-pāramitā is its substance.” 〔0862a20〕; 「以善財知識名鞞瑟胝羅，住善度城，常供養旃檀座佛塔，以為表法。名鞞瑟胝羅，此云包攝，以身含佛剎為名爾。住善度國者，約化行為名故，以此住智慧，善度眾生故。」 tr. “Sudhana's good friend named Veṣṭhila, who dwells in the city of Good Deliverance and constantly makes offerings at the buddha-stupa of the sandalwood seat, is taken as the symbolic betokening. As for the name Veṣṭhila, here it means ‘enveloping and gathering in,’ being named from the body containing the buddha-lands. That he dwells in the realm of Good Deliverance is because the name is given with respect to the practice of transforming, since by this he abides in wisdom and well delivers beings.” 〔0862a21〕. 〔The portion 〔0862a26〕–〔0863a10〕 has not been excerpted in full · this is not a case of not found.〕
The reckoning of Master Guangtong of old (transmitted by Chengguan)
「昔光統師以後都門束前標中，亦唯六十，成一百二十門，皆有十善成千二百，以七施乘之成八千四百，一一具十迴向成八萬四千。言七施者，隨相有六，謂心有三種即三時，喜事有三種即是三輪，入理有一即照三輪空。又以七聖財乘之亦得，如一施行有八萬四千，餘一一行皆亦如是。」 tr. “Formerly Master Guangtong bound the earlier listing by the later total gates, and these too are only sixty, making one hundred and twenty gates; each has the ten goods, making one thousand two hundred; multiplied by the seven kinds of giving, this makes eight thousand four hundred; and each being complete with the ten dedications, this makes eighty-four thousand. As for the seven kinds of giving: following marks there are six, that is, the mind has three kinds, which are the three times, and gladness in the matter has three kinds, which are the three wheels; entering the principle has one, which is the illumining of the emptiness of the three wheels. And multiplying by the seven noble riches is also admissible. Just as one practice of giving has eighty-four thousand, so likewise is it with each and every one of the remaining practices.” 〔T35n1735 0710c05〕
Recorded without adjudication
First, the divergence of outline: Chengguan has 「牒、釋、結」 tr. “the restating, the explaining, and the concluding” while the Tanxuan has 「標、釋、結」 tr. “the statement, the explanation, and the conclusion”; Chengguan divides the explanation into two while the Tanxuan divides it into three (having in addition the one division 「辨行所成益」 tr. “distinguishing the benefit accomplished by the practice”). Second, the divergence of substance: Chengguan displays it at length by the practice of giving and establishes the three divisions of following marks · being apart from marks · explaining the name, while Tongxuan determines this dedication to have 「般若波羅蜜為體」 tr. “the prajñā-pāramitā as its substance” and betokens it by Sudhana's good friend Veṣṭhila. Third, the divergence of numbers: the segments of the sutra text are twenty-nine, while Chengguan establishes twenty-five gates, counts eighty things, and sixty total gates, and Master Guangtong further binds the listing by the total gates so as to make one hundred and twenty gates and on up to eighty-four thousand; the Tanxuan ji likewise binds it into sixty gates, and the number of its last gate answers to what Chengguan's gate twenty-five points to, while the ordering of the numbers is slightly arranged otherwise. Fourth, the divergence of translations: the name of the dedication reads in the eighty-fascicle 「隨順堅固一切善根」 tr. “accords with and makes firm all roots of goodness,” in the sixty-fascicle 「隨順一切堅固善根」 tr. “accords with all firm roots of goodness,” and in the Benye 「隨順平等善根」 tr. “accords with equal roots of goodness”; and the closing sentences are nineteen in the sixty-fascicle and twenty-eight in the eighty-fascicle. Fifth, the divergence of citation: the sentence Chengguan restates from the Benye differs from the actual text of that sutra in the Taishō in its last four graphs. All the above divergences are the settled sayings of the ancients and the actual text of the Taishō, and are recorded without adjudication.
VII. Cross-Reading and Lineage
- Cross-reading within this chapter: this section is the earlier portion of the sixth dedication; before it comes the fifth, the dedication of the treasury of inexhaustible merit (see 〈The Fifth, the Dedication of the Treasury of Inexhaustible Merit〉 in this volume), and after it come the portion of the giving of inner wealth of the same dedication (see 〈The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Two: The Giving of Inner Wealth〉 in this volume) and the portions of the giving of Dharma, the conclusion, the being apart from marks, the fruit of the station, and the verses (see 〈The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Three: The Giving of Dharma, the Remaining Outer Wealth, the Conclusion, Freedom from Marks, the Fruit of the Station, and the Verses〉 in this volume). The boundaries of the three portions follow Chengguan: 「前二十七事是外財施。次救獄囚，一兼於內、外代囚命。下二十九事唯明內財。」 tr. “The first twenty-seven things are the giving of outer wealth. Next comes the rescuing of prisoners: one of these takes in both inner and outer, the other is the substituting of oneself for the prisoner's life. The twenty-nine things below make clear only inner wealth.” 〔T35n1735 0710a24〕
- The Pusa yingluo benye jing, T24n1485: what Chengguan restates when establishing the name 〔T35n1735 0709b19〕; that sutra's list of the names of the ten dedications stands at 〔T24n1485 1014a09〕, and the sentence explaining the sixth at 〔1017c10〕. This is the most important outside attestation for the name of this dedication.
- Veṣṭhila in “Entry into the Dharma Realm”: Li Tongxuan betokens this dedication by the elder Veṣṭhila whom Sudhana visited 〔T36n1739 0862a21〕——the unit for chapter thirty-nine in the present compilation may be read across with it.
- The Yujia shidi lun, T30n1579: when explaining the gate of giving clothing Chengguan cites 「《瑜伽》施衣能感妙色」 tr. “the Yujia holds that giving clothing can call forth wondrous color” 〔T35n1735 0711b08〕——this is cited by Chengguan, and is not attached by the sutra text of this section itself.
- The Da zhidu lun: when explaining 「三種世間」 tr. “the three kinds of world-realm” in the gate of giving seats 〔T10n0279 0141c16〕 Chengguan cites it 〔T35n1735 0713c14〕——as above, it belongs to what Chengguan cites.
- The Fo benxing jing: when explaining the gate of giving canopies Chengguan cites the matter of plaiting grass into a canopy 〔T35n1735 0713c16〕——as above.
- What Chengguan restates from the Shenmi, the Yujia, and Paramārtha's She lun on the sense of turning the cause and directing it to the fruit: this stands at the place of the general explanation of the chapter 〔T35n1735 0694c22〕, and not within this section; its location alone is recorded here, and the three treatises are not further quarried.
- What is wanting in the lineage: among the treatises of the Huayan lineage, in the Huayan yisheng jiaoyi fenqi zhang, T45n1866, 「隨順堅固」 tr. “accords with and makes firm” yields no occurrence, and 「十迴向」 tr. “the ten dedications” appears only as a general designation within the summary account of the five stations 〔T45n1866 0488b28〕; in the Huayan jing zhigui, T45n1871, both 「隨順堅固」 tr. “accords with and makes firm” and 「十迴向」 tr. “the ten dedications” yield no occurrence; in the Shixuan men, T45n1868, 「隨順堅固」 tr. “accords with and makes firm” yields no occurrence, and 「迴向」 tr. “dedication” appears only once as a general designation 〔T45n1868 0517c18〕. In all three, 〔not found: no sentence proper to the level of this section〕; the want is marked in accordance with the fact, and nothing is forced into attachment. The Huayan jing neizhangmen deng za kongmu zhang, T45n1870, is 〔not collated〕.
VIII. Edition Location Register
- Śikṣānanda, T279 (the base text): chapter 25, The Ten Dedications · the earlier portion of the sixth, the dedication that accords with and makes firm all roots of goodness, beginning at the end of fascicle twenty-five 〔T10n0279 0135b21〕 and ending at 〔before 0144a24〕; the boundary of fascicle twenty-six falls within this section. The sentence restating the name and raising the question 〔0135b21〕 · the section on the body relied upon 〔0135b22–0135c03〕 · the listing section 〔0135c03–0135c28〕 · the end of the section on the mind that gathers in well 〔0135c29–0136a12〕. The lines of the twenty-eight 「是為」 tr. “this is” closing sentences, one by one — at the time of giving food 0136a13 · at the time of giving drink 0136a19 · at the time of giving tastes 0136b08 · at the time of giving carriages 0136b15 · at the time of giving clothing 0136b19 · at the time of giving flowers 0136c09 · at the time of giving garlands 0136c15 · at the time of giving incense 0136c21 · at the time of giving unguent incense 0137a05 · at the time of giving couches and seats 0137a18 · at the time of giving dwellings 0137a26 · at the time of giving abodes 0137b04 · at the time of giving lamplight 0137b29 · at the time of giving vessels 0138a22 · presenting jeweled carriages to all the buddhas of the present and to all the stupas after the buddhas' extinction 0139b27 · at the time of giving the various carriages to good friends 0139c27 · giving jeweled carriages to the Saṅgha 0140a26 · giving jeweled carriages to the śrāvakas and pratyekabuddhas 0140c01 · giving jeweled carriages to the fields of merit and even to the poor and the orphaned 0141a20 · at the time of giving elephants and horses 0141b17 · at the time of giving jeweled seats 0141c26 · at the time of giving canopies 0142a23 · at the time of giving banners and pennants 0142c27 · at the time of giving the multitude of jewels 0143a16 · at the time of bestowing every ornament 0143b08 · at the time of giving the jeweled crown 0143b28 · at the time of rescuing the suffering beings of the prison 0143c22 · at the time of giving up his own body and life to rescue those prisoners about to be executed 0144a21. The one segment on giving medicinal decoctions has no 「是為」 tr. “this is” closing sentence, that segment closing instead with 「以諸善根如是迴向。」 tr. “he dedicates his various roots of goodness in this way.” 〔T10n0279 0137〕. For the lines of the vow-clauses within the gates, the present apparatus marks them by page-level anchors 〔T10n0279 0135〕〔0136〕〔0137〕〔0139〕〔0140〕〔0141〕〔0142〕〔0143〕, the line-level anchors awaiting supplement.
- Buddhabhadra, T278 (the Jin translation, the principal text collated against): chapter 21, The Bodhisattva Vajra Banner's Ten Dedications · the sixth, the dedication that accords with all firm roots of goodness, beginning 〔T09n0278 0499c08〕; the sections on the body relied upon and the listing 〔0499c08–0499c29〕; the present window ends before 〔0508a06〕 (at 0508a06, 「從乞連膚頂髮及明珠時」 tr. “from the time of begging for the hair of the crown together with the skin, and for the bright pearl,” is the beginning of the giving of inner wealth). The lines of the nineteen closing sentences, one by one, are given in section IV above.
- Chengguan, Shu, T35n1735: the window of commentary for this section 〔0709b13〕–〔0714b15〕 (at 0714b15, 「連膚頂髻」 tr. “the topknot together with its skin,” is the beginning of the explanation of the gates of inner wealth). The restating and explaining 0709b13 · the two senses of the establishing of the name 0709b22 · the two divisions within the explanation 0709b25 · why a king alone is spoken of 0709b27 · the twelve clauses of the possession of virtues 0709c07 · the three senses of the single canopy 0709c13 · majestic without being fierce 0709c18 · the seven fruits 0709c25 · the three divisions of giving rise to the practice in dependence on the body 0710a05 · the three divisions of following marks 0710a09 · the numbers sixty and eighty 0710a14 · the division of outer and inner wealth 0710a24 · the two practices of loving-kindness and compassion 0710a27 · all three kinds of giving run through 0710b03 · the fields given to 0710b04 · the mind that gathers in well 0710b06 · the six perfections matched to according 0710b14 · the five divergences between the listing and the explanation 0710b18 · the sixty total gates 0710b26 · Master Guangtong's saying 0710c05 · the four parts of each gate 0710c25 · the beginning locations of the twenty-five gates are given in section I above.
- Chengguan, Chao, T36n1736: 〔not collated〕.
- Fazang, Tanxuan ji, T35n1733: the section explaining this dedication 〔0257a13〕–〔0262c08〕; the opening section 〔0257a13–0257a22〕 and the sentence locating the last gate 〔0262c07〕 have been adduced verbatim, the middle portion 〔not excerpted in full · this is not a case of not found〕.
- Li Tongxuan, Lun, T36n1739: the section explaining this dedication 〔0862a20〕–〔before 0863a11〕; the opening section 〔0862a20–0862a25〕 has been adduced verbatim, the remaining portions 〔not excerpted in full · this is not a case of not found〕.
- The Pusa yingluo benye jing, T24n1485: the list of the names of the ten dedications 〔1014a09–1014a14〕 · the explanation of the name of the sixth 〔1017c10–1017c11〕.
- The Sūtra of the Bodhisattva's Original Deeds, T10n0281: 〔not found〕 — no sentence proper to it directly answering to 「隨順堅固」 tr. “accords with and makes firm.”
- The forty-fascicle Avataṃsaka, T293: 〔not found〕. Vasubandhu, Shidi jing lun, T26n1522: 〔not found〕.
- Variant readings: within the range of T279 covered by this unit, 〔0135b21〕–〔0144a23〕, the Taishō base text carries 15 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0135c01〕肢【大】｜支【宮】 · 〔0136a05〕惠【大】｜慧【宮】 · 〔0136a23〕嚥【大】｜咽【宋】【元】【明】【宮】【聖】 · 〔0137a26〕住【大】｜住處【明】 · 〔0137b09〕酥【大】｜蘇【宋】【元】 · 〔0137c21〕瓈【大】｜𭹳【宮】 · 〔0139a17〕采【大】＊｜婇【宋】【元】【明】【宮】＊ · 〔0140a08〕宗【大】｜崇【宮】 · 〔0140c23〕議【大】｜思議【明】 · 〔0141c04〕主【大】｜王【宮】 · 〔0142a14〕廕【大】｜蔭【宮】 · 〔0142c06〕皦【大】｜晈【宮】 · 〔0143a15〕主【大】｜王【明】【宮】 · 〔0143c27〕槍【大】｜鏘【宮】【聖】 · 〔0144a12〕記別【大】｜記莂【宋】【元】【明】【宮】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
- A further note upon the variant readings: 7 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0136a21〕鹹【CB】【麗-CB】｜醎【大】 · 〔0137b02〕知【CB】【麗-CB】｜智【大】 · 〔0137c22〕碯【CB】【麗-CB】｜瑙【大】 · 〔0140b17〕辦【CB】｜辨【大】／辦【明】 · 〔0141b21〕鏤【CB】【麗-CB】｜縷【大】 · 〔0142c23〕慢幢【CB】｜幢幡【大】／慢幡【明】 · 〔0144a09〕謂【CB】【麗-CB】【磧-CB】｜為【大】.
- Supplementary note on variant readings: the interlinear notes have been stripped away and recorded at the level of the source text.