華嚴經 品二十五 十迴向品 · 第六隨順堅固一切善根迴向（二）內財施Avataṃsaka Sūtra · The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Two: The Giving of Inner Wealth
「以不堅身易堅固身」。
二十道門一氣說下，前十七門所捨的都是自己身上的一分——頂髻、眼、耳鼻、牙齒、舌、頭、手足、血、髓肉、心、腸腎肝肺、骨、皮、指、爪甲，以及為求法而投火阬、代惡人受苦；第十八門捨盡海內國城；末二門不再捨己，改為斷殺與救人殘身。
全段一百八十七句「願一切眾生」，沒有一願是為自己求的。所捨的是我的一分，所願的是眾生的一切——『善根不留在自己這一頭，才叫堅固』，迴向之名，經文自己已經說盡。
有兩句要記著。一句在施皮門：持刀來乞的人，菩薩迎他入內、敷座請坐，說「此來乞者甚為難遇」——沒有他，這個願無處成就。一句在投火阬門：「奇哉！正法甚為易得」——拿無量劫惡趣之苦作分母，一跳火阬便宜得很。人不肯付的代價，多半只是分母取小了。
還有一句要記著：『內財』『六十門』都不是經自己說的名目，是澄觀分判此段之科。
先看自己捨得動哪一分。
“With this unfirm body he purchases the firm body.”
Twenty gateways of giving are spoken through in one breath. In the first seventeen what is let go is always some portion of one's own body — the topknot with the skin, the eyes, the ears and nose, the teeth, the tongue, the head, the hands and feet, the blood, the marrow and flesh, the heart, the intestines and kidneys and liver and lungs, the bones, the skin, the fingers, the fingernails, together with throwing himself into a fire pit for the sake of seeking the Dharma and undergoing in the stead of evil men the suffering that is theirs; in the eighteenth he lets go of every land and city within the seas; and the last two gateways no longer let go of himself at all, but turn instead to putting an end to killing and to rescuing those whose bodies have been maimed.
Across the whole section stand a hundred and eighty-seven clauses of “May all sentient beings,” and not one of those vows asks anything for himself. What is let go is a portion of mine; what is vowed for is the whole of theirs — ‘roots of goodness are called firm only when they are not kept on one's own side of the account’: as for the name dedication, the sutra has already said it out to the end by itself.
There are two sentences to keep in mind. One is in the gateway of giving the skin: when the man who comes begging comes holding a sharp knife, the bodhisattva goes out to meet him and brings him in, lays out a seat and asks him to sit, and says, “this one who has come begging is very hard to meet with” — without him this vow would have nowhere to be accomplished. The other is in the gateway of throwing himself into the fire pit: “Marvelous! The true Dharma is very easily gotten” — take the suffering of the evil destinies through measureless kalpas as your denominator, and one jump into a fire pit is cheap indeed. The price a person will not pay is usually only a matter of having taken the denominator too small.
And one more sentence to keep in mind: ‘inner wealth’ and ‘the sixty gateways’ are not names the sutra gives itself; they are Chengguan's outline-divisions of this section.
Look first at which portion of yourself you can actually let go of.
〔卷27〕 〔T10 0144〕 「佛子！菩薩摩訶薩布施乞者連膚頂髻，如寶髻王菩薩、勝妙身菩薩，及餘無量諸菩薩等。菩薩是時見乞者來，心生歡喜而語之言：『汝今若須連膚頂髻，可就我取。我此頂髻，閻浮提中最為第一。』作是語時，心無動亂，不念餘業，捨離世間，志求寂靜，究竟清淨，精勤質直，向一切智；便執利刀割其頭上連膚頂髻，右膝著地，合十指掌，一心施與；正念三世一切諸佛菩薩所行，發大歡喜，增上志樂；於諸法中意善開解，不取於苦，了知苦受無相無生，諸受互起，無有常住：『是故我應同去、來、今一切菩薩修行大捨，發深信樂，求一切智無有退轉，不由他教善知識力。』菩薩摩訶薩作是施時，以諸善根如是迴向，所謂：『願一切眾生得無見頂，成就菩薩如塔之髻；願一切眾生得紺青髮、金剛髮、細軟髮，能滅眾生一切煩惱；願一切眾生得潤澤髮、密緻髮、不侵鬢額髮；願一切眾生得柔軟髮、盡於鬢額而生髮；願一切眾生得如卐字髮、螺文右旋髮；願一切眾生得佛相髮，永離一切煩惱結習；願一切眾生得光明髮，其光普照十方世界；願一切眾生得無亂髮、如如來髮，淨妙無雜；願一切眾生得成應供頂塔之髮，令其見者如見佛髮；願一切眾生皆得如來無染著髮，永離一切闇翳塵垢。』是為菩薩摩訶薩施連膚髻時善根迴向；為令眾生其心寂靜，皆得圓滿諸陀羅尼，究竟如來一切種智、十種力故。 「佛子！菩薩摩訶薩以眼布施諸來乞者，如歡喜行菩薩、月光王菩薩，及餘無量諸菩薩等所行惠施。菩薩摩訶薩布施眼時，起清淨施眼心，起清淨智眼心，起依止法光明心，起現觀無上佛道心，發迴向廣大智慧心，發與三世菩薩平等捨施心，發於無礙眼起不壞淨信心，於其乞者起歡喜攝受心；為究竟一切神通故，為生佛眼故，為增廣大菩提心故，為修習大慈悲故，為制伏六根故，於如是法而生其心。佛子！菩薩摩訶薩布施眼時，於其乞者心生愛樂，為設施會，增長法力；捨離世間愛見放逸，除斷欲縛，修習菩提；隨彼所求，心安不動，不違其意，皆令滿足，而常隨順無二捨行。以此善根如是迴向，所謂：『願一切眾生得最勝眼，示導一切；願一切眾生得無礙眼，開廣智藏；願一切眾生得淨肉眼，光明鑒徹，無能蔽者；願一切眾生得淨天眼，悉見眾生生死業果；願一切眾生得淨法眼，能隨順入如來境界；願一切眾生得智慧眼，捨離一切分別取著；願一切眾生具足佛眼，悉能覺悟一切諸法；願一切眾生成就普眼，盡諸境界無所障礙；願一切眾生成就清淨離癡瞖眼，了眾生界空無所有；願一切眾生具足清淨無障礙眼，皆得究竟如來十力。』是為菩薩摩訶薩布施眼時善根迴向，為令眾生得一切智清淨眼故。 〔T10 0145〕 「佛子！菩薩摩訶薩能以耳、鼻施諸乞者，如勝行王菩薩、無怨勝菩薩，及餘無量諸菩薩等。布施之時，親附乞者，專心修習諸菩薩行；具佛種性，生如來家，念諸菩薩所修施行，常勤發起諸佛菩提，清淨諸根功德智慧；觀察三有，無一堅固；願常得見諸佛菩薩，隨順憶念一切佛法；知身虛妄空無所有，無所貪惜。菩薩如是施耳、鼻時，心常寂靜，調伏諸根；免濟眾生險惡諸難，生長一切智慧功德；入大施海，了達法義，具修諸道；依智慧行，得法自在，以不堅身易堅固身。佛子！菩薩摩訶薩布施耳時，以諸善根如是迴向，所謂：『願一切眾生得無礙耳，普聞一切說法之音；願一切眾生得無障耳，悉能解了一切音聲；願一切眾生得如來耳，一切聰達無所壅滯；願一切眾生得清淨耳，不因耳處生分別心；願一切眾生得無聾聵耳，令蒙昧識畢竟不生；願一切眾生得遍法界耳，悉知一切諸佛法音；願一切眾生得無礙耳，開悟一切無障礙法；願一切眾生得無壞耳，善知諸論，無能壞者；願一切眾生得普聞耳，廣大清淨，為諸耳王；願一切眾生具足天耳及以佛耳。』是為菩薩摩訶薩布施耳時善根迴向，為令眾生皆悉獲得清淨耳故。佛子！菩薩摩訶薩布施鼻時，如是迴向，所謂：『願一切眾生得隆直鼻，得隨好鼻，得善相鼻，得可愛樂鼻，得淨妙鼻，得隨順鼻，得高顯鼻，得伏怨鼻，得善見鼻，得如來鼻；願一切眾生得離恚怒面，得一切法面，得無障礙面，得善見面，得隨順面，得清淨面，得離過失面，得如來圓滿面，得遍一切處面，得無量美好面。』是為菩薩摩訶薩布施鼻時善根迴向，為令眾生究竟得入諸佛法故，為令眾生究竟攝受諸佛法故，為令眾生究竟了知諸佛法故，為令眾生究竟住持諸佛法故，為令眾生究竟常見諸如來故，為令眾生皆悉證得佛法門故，為令眾生究竟成就無能壞心故，為令眾生皆能照了諸佛正法故，為令眾生普悉嚴淨諸佛國土故，為令眾生皆得如來大威力身故。是為菩薩摩訶薩施耳、鼻時善根迴向。 「佛子！菩薩摩訶薩安住堅固自在地中，能以牙齒施諸眾生，猶如往昔華齒王菩薩、六牙象王菩薩，及餘無量諸菩薩等。菩薩摩訶薩施牙齒時，其心清淨，希有難得如優曇華。所謂：無盡心施、大信心施、步步成就無量捨心施、調伏諸根心施、一切悉捨心施、一切智願心施、安樂眾生心施、大施、極施、勝施、最勝施、輟身要用無所嫌恨心施。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生得銛白牙齒，成最勝塔，受天人供；願一切眾生得齊平牙齒，如佛相好，無有踈缺；願一切眾生得調伏心，善趣菩薩波羅蜜行；願一切眾生口善清淨，牙齒鮮白，分明顯現；願一切眾生得可憶念莊嚴牙齒，其口清淨，無可惡相；願一切眾生牙齒成就具滿四十，常出種種希有妙香；願一切眾生意善調伏，牙齒鮮潔如白蓮華，文理迴旋卐字成就；願一切眾生口脣鮮淨，牙齒潔白，放無量光周遍照耀；願一切眾生牙齒堅利，食無完粒，無所味著，為上福田；願一切眾生於牙齒間常放光明，授諸菩薩第一記別。』是為菩薩摩訶薩施牙齒時善根迴向；為令眾生具一切智，於諸法中智慧清淨故。 「佛子！菩薩摩訶薩若有人來從乞舌時，於乞者所，以慈悲心軟語、愛語，猶如往昔端正面王菩薩、不退轉菩薩，及餘無量諸菩薩等。佛子！菩薩摩訶薩於諸趣中而受生時，有無量百千億那由他眾生而來乞舌。菩薩爾時，安置其人在師子座，以無恚心、無害心、無恨心、大威德心、從佛種性所生心、住於菩薩所住心、常不濁亂心、住大勢力心、於身無著心、於語無著心，兩膝著地，開口出舌，以示乞者；慈心軟語而告之言：『我今此身，普皆屬汝。可取我舌，隨意所用；令汝所願，皆得滿足。』菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生得周普舌，悉能宣示諸語言法；願一切眾生得覆面舌，所言無二，皆悉真實；願一切眾生得普覆一切佛國土舌，示現諸佛自在神通；願一切眾生得軟薄舌，恒受美妙清淨上味；願一切眾生得辯才舌，能斷一切世間疑網；願一切眾生得光明舌，能放無數萬億光明；願一切眾生得決定舌，辯說諸法無有窮盡；願一切眾生得普調伏舌，善能開示一切祕要，所有言說皆令信受；願一切眾生得普通達舌，善入一切語言大海；願一切眾生得善說一切諸法門舌，於言語智悉到彼岸。』是為菩薩摩訶薩布施舌時善根迴向，為令眾生皆得圓滿無礙智故。 「佛子！菩薩摩訶薩以頭布施諸來乞者，如最勝智菩薩，及大丈夫迦尸國王等諸大菩薩所行布施；為欲成就入一切法最勝智首，為欲成就證大菩提救眾生首，為欲具足見一切法最第一首，為得正見清淨智首，為欲成就無障礙首，為欲證得第一地首，為求世間最勝智首，欲成三界無能見頂淨智慧首，為得示現普到十方智慧王首，為欲滿足一切諸法無能破壞自在之首。佛子！菩薩摩訶薩安住是法，精勤修習，則為已入諸佛種性，學佛行施；於諸佛所，生清淨信，增長善根；令諸乞者，皆得喜足；其心清淨，慶悅無量；心淨信解，照明佛法；發菩提意，安住捨心；諸根悅豫，功德增長；生善樂欲，常好修行廣大施行。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生得如來頭，得無見頂；於一切處無能映蔽，於諸佛剎最為上首；其髮右旋，光淨潤澤，卐字嚴飾，世所希有；具足佛首，成就智首，一切世間最第一首，為具足首，為清淨首，為坐道場圓滿智首。』是為菩薩摩訶薩布施頭時善根迴向；為令眾生得最勝法，成於無上大智慧故。 〔T10 0146〕 「佛子！菩薩摩訶薩以其手、足施諸眾生，如常精進菩薩、無憂王菩薩，及餘無量諸菩薩等。於諸趣中種種生處布施手、足，以信為手，起饒益行；往返周旋，勤修正法，願得寶手以手為施；所行不空，具菩薩道，常舒其手擬將廣惠；安步遊行，勇猛無怯，以淨信力具精進行，除滅惡道，成就菩提。佛子！菩薩摩訶薩如是施時，以無量無邊廣大之心，開淨法門，入諸佛海；成就施手，周給十方；願力任持一切智道，住於究竟離垢之心；法身、智身無斷無壞，一切魔業不能傾動；依善知識堅固其心，同諸菩薩修行施度。佛子！菩薩摩訶薩為諸眾生求一切智，施手、足時，以諸善根如是迴向，所謂：『願一切眾生具神通力，皆得寶手；得寶手已，各相尊敬，生福田想，以種種寶更相供養；又以眾寶供養諸佛，興妙寶雲遍諸佛土，令諸眾生互起慈心，不相惱害；遊諸佛剎，安住無畏，自然具足究竟神通。又令皆得寶手、華手、香手、衣手、蓋手、華鬘手、末香手、莊嚴具手、無邊手、無量手、普手；得是手已，以神通力常勤往詣一切佛土，能以一手遍摩一切諸佛世界，以自在手持諸眾生，得妙相手放無量光，能以一手普覆眾生，成於如來手指網縵赤銅爪相。』菩薩爾時，以大願手普覆眾生：『願一切眾生志常樂求無上菩提，出生一切功德大海，見來乞者歡喜無厭，入佛法海同佛善根。』是為菩薩摩訶薩施手、足時善根迴向。 「佛子！菩薩摩訶薩壞身出血布施眾生，如法業菩薩、善意王菩薩，及餘無量諸菩薩等。於諸趣中施身血時，起成就一切智心，起欣仰大菩提心，起樂修菩薩行心，起不取苦受心，起樂見乞者心，起不嫌來乞心，起趣向一切菩薩道心，起守護一切菩薩捨心，起增廣菩薩善施心，起不退轉心、不休息心、無戀己心；以諸善根如是迴向，所謂：『願一切眾生皆得成就法身、智身；願一切眾生得無勞倦身，猶如金剛；願一切眾生得不可壞身，無能傷害；願一切眾生得如變化身，普現世間無有盡極；願一切眾生得可愛樂身，淨妙堅固；願一切眾生得法界生身，同於如來無所依止；願一切眾生得如妙寶光明之身，一切世人無能映蔽；願一切眾生得智藏身，於不死界而得自在；願一切眾生得寶海身，見皆獲益，無空過者；願一切眾生得虛空身，世間惱患無能染著。』是為菩薩摩訶薩施身血時，以大乘心、清淨心、廣大心、欣悅心、慶幸心、歡喜心、增上心、安樂心、無濁心善根迴向。 「佛子！菩薩摩訶薩見有乞求其身髓肉，歡喜軟語，謂乞者言：『我身髓肉，隨意取用。』如饒益菩薩、一切施王菩薩，及餘無量諸菩薩等。於諸趣中種種生處，以其髓肉施乞者時，歡喜廣大，施心增長；同諸菩薩修習善根，離世塵垢，得深志樂；以身普施，心無有盡；具足無量廣大善根，攝受一切妙功德寶，如菩薩法受行無厭；心常愛樂布施功德，一切周給，心無有悔；審觀諸法從緣無體，不貪施業及業果報；隨所會遇，平等施與。佛子！菩薩摩訶薩如是施時，一切諸佛皆悉現前，想之如父得護念故；一切眾生皆悉現前，普令安住清淨法故；一切世界皆悉現前，嚴淨一切佛國土故；一切眾生皆悉現前，以大悲心普救護故；一切佛道皆悉現前，樂觀如來十種力故；去、來、現在一切菩薩皆悉現前，同共圓滿諸善根故；一切無畏皆悉現前，能作最上師子吼故；一切三世皆悉現前，得平等智，普觀察故；一切世間皆悉現前，發廣大願，盡未來劫修菩提故；一切菩薩無疲厭行皆悉現前，發無數量廣大心故。佛子！菩薩摩訶薩施髓肉時，以此善根如是迴向，所謂：『願一切眾生得金剛身，不可沮壞；願一切眾生得堅密身，恒無缺減；願一切眾生得意生身，猶如佛身，莊嚴清淨；願一切眾生得百福相身，三十二相而自莊嚴；願一切眾生得八十種好妙莊嚴身，具足十力，不可斷壞；願一切眾生得如來身，究竟清淨，不可限量；願一切眾生得堅固身，一切魔怨所不能壞；願一切眾生得一相身，與三世佛同一身相；願一切眾生得無礙身，以淨法身遍虛空界；願一切眾生得菩提藏身，普能容納一切世間。』是為菩薩摩訶薩求一切智施髓肉時善根迴向，為令眾生皆得如來究竟清淨無量身故。 〔T10 0147〕 「佛子！菩薩摩訶薩以心布施諸來乞者，如無悔厭菩薩、無礙王菩薩，及餘無量諸大菩薩。以其自心施乞者時，學自在施心，修一切施心，習行檀波羅蜜心，成就檀波羅蜜心，學一切菩薩布施心、一切悉捨無盡心、一切悉施慣習心、荷負一切菩薩施行心、正念一切諸佛現前心、供養一切諸來乞者無斷絕心。菩薩摩訶薩如是施時，其心清淨，為度一切諸眾生故，為得十力菩提處故，為依大願而修行故，為欲安住菩薩道故，為欲成就一切智故，為不捨離本誓願故，以諸善根如是迴向，所謂：『願一切眾生得金剛藏心，一切金剛圍山等所不能壞；願一切眾生得卐相莊嚴金剛界心，得無能動搖心，得不可恐怖心，得利益世間常無盡心，得大勇猛幢智慧藏心，得如那羅延堅固幢心，得如眾生海不可盡心，得那羅延藏無能壞心，得滅諸魔業、魔軍眾心，得無所畏心，得大威德心，得常精進心，得大勇猛心，得不驚懼心，得被金剛甲冑心，得諸菩薩最上心，得成就佛法菩提光明心，得菩提樹下坐安住一切諸佛正法離諸迷惑成一切智心，得成就十力心。』是為菩薩摩訶薩布施心時善根迴向；為令眾生不染世間，具足如來十力心故。 「佛子！菩薩摩訶薩若有乞求腸、腎、肝、肺，悉皆施與，如善施菩薩、降魔自在王菩薩，及餘無量諸大菩薩。行此施時，見乞者來，其心歡喜，以愛眼觀；為求菩提，隨其所須，悉皆施與，心不中悔。觀察此身無有堅固：『我應施彼，取堅固身。』復念此身尋即敗壞，見者生厭，狐、狼、餓狗之所噉食；此身無常，會當棄捨，為他所食，無所覺知。佛子！菩薩摩訶薩作是觀時，知身無常、穢污之極，於法解悟生大歡喜，敬心諦視彼來乞者，如善知識而來護想，隨所乞求無不惠施，以不堅身易堅固身。佛子！菩薩摩訶薩如是施時，所有善根悉以迴向：『願一切眾生得智藏身，內外清淨；願一切眾生得福藏身，能普任持一切智願；願一切眾生得上妙身，內蘊妙香，外發光明；願一切眾生得腹不現身，上下端直，肢節相稱；願一切眾生得智慧身，以佛法味充悅滋長；願一切眾生得無盡身，修習安住甚深法性；願一切眾生得陀羅尼清淨藏身，以妙辯才顯示諸法；願一切眾生得清淨身，若身若心內外俱淨；願一切眾生得如來智深觀行身，智慧充滿，雨大法雨；願一切眾生得內寂身，外為眾生作智幢王，放大光明普照一切。』是為菩薩摩訶薩施腸、腎、肝、肺善根迴向；為令眾生內外清淨，皆得安住無礙智故。 「佛子！菩薩摩訶薩布施乞者肢節諸骨，如法藏菩薩、光明王菩薩，及餘無量諸大菩薩。施其身分肢節骨時，見乞者來，生愛樂心、歡喜心、淨信心、安樂心、勇猛心、慈心、無礙心、清淨心、隨所乞求皆施與心。菩薩摩訶薩施身骨時，以諸善根如是迴向，所謂：『願一切眾生得如化身，不復更受骨肉血身；願一切眾生得金剛身，不可破壞，無能勝者；願一切眾生得一切智圓滿法身，於無縛、無著、無繫界生；願一切眾生得智力身，諸根圓滿，不斷不壞；願一切眾生得法力身，智力自在，到於彼岸；願一切眾生得堅固身，其身貞實，常無散壞；願一切眾生得隨應身，教化調伏一切眾生；願一切眾生得智熏身，具那羅延肢節大力；願一切眾生得堅固相續不斷絕身，永離一切疲極勞倦；願一切眾生得大力安住身，悉能具足精進大力；願一切眾生得遍世間平等法身，住於無量最上智處；願一切眾生得福德力身，見者蒙益，遠離眾惡；願一切眾生得無依處身，皆得具足無依著智；願一切眾生得佛攝受身，常為一切諸佛加護；願一切眾生得普饒益諸眾生身，悉能遍入一切諸道；願一切眾生得普現身，普能照現一切佛法；願一切眾生得具足精進身，專念勤修大乘智行；願一切眾生得離我慢貢高清淨身，智常安住，無所動亂；願一切眾生得堅固行身，成就大乘一切智業；願一切眾生得佛家身，永離世間一切生死。』是為菩薩摩訶薩施身骨時善根迴向，為令眾生得一切智永清淨故。 〔T10 0148〕 「佛子！菩薩摩訶薩見有人來，手執利刀，乞其身皮；心生歡喜，諸根悅豫，譬如有人惠以重恩，逢迎引納，敷座令坐，曲躬恭敬而作是念：『此來乞者甚為難遇，斯欲滿我一切智願，故來求索饒益於我。』歡喜和顏而語之言：『我今此身一切皆捨，所須皮者，隨意取用。』猶如往昔清淨藏菩薩、金脇鹿王菩薩，及餘無量諸大菩薩，等無有異。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生得微細皮，猶如如來色相清淨，見者無厭；願一切眾生得不壞皮，猶如金剛，無能壞者；願一切眾生得金色皮，如閻浮檀上妙真金，清淨明潔；願一切眾生得無量色皮，隨其心樂，現清淨色；願一切眾生得淨妙色皮，具足沙門善軟清淨如來色相；願一切眾生得第一色皮，自性清淨，色相無比；願一切眾生成就如來清淨色皮，以諸相好而自莊嚴；願一切眾生得妙色皮，放大光明普照一切；願一切眾生得明網皮，如世高幢，放不可說圓滿光明；願一切眾生得潤澤色皮，一切色相悉皆清淨。』是為菩薩摩訶薩施身皮時善根迴向；為令眾生皆得一切嚴淨佛剎，具足如來大功德故。 「佛子！菩薩摩訶薩以手足指施諸乞者，如堅精進菩薩、閻浮提自在王菩薩，及餘無量諸大菩薩。菩薩爾時，顏貌和悅，其心安善，無有顛倒，乘於大乘，不求美欲，不尚名聞，但發菩薩廣大之意，遠離慳嫉一切諸垢，專向如來無上妙法。佛子！菩薩摩訶薩如是施時，攝諸善根，悉以迴向：『願一切眾生得纖長指，與佛無異；願一切眾生得𦟛圓指，上下相稱；願一切眾生得赤銅甲指，其甲隆起，清淨鑒徹；願一切眾生得一切智勝丈夫指，悉能攝持一切諸法；願一切眾生得隨好指，具足十力；願一切眾生得大人指，纖𦟛齊等；願一切眾生得輪相指，指節圓滿，文相右旋；願一切眾生得如蓮華卐字旋指，十力業報相好莊嚴；願一切眾生得光藏指，放大光明照不可說諸佛世界；願一切眾生得善安布指，善巧分布網縵具足。』是為菩薩摩訶薩布施指時善根迴向，為令眾生一切皆得心清淨故。 「佛子！菩薩摩訶薩請求法時，若有人言：『汝能施我連肉爪甲，當與汝法。』菩薩答言：『但與我法。連肉爪甲，隨意取用。』如求法自在王菩薩、無盡菩薩，及餘無量諸大菩薩，為求法故，欲以正法，開示演說，饒益眾生，一切皆令得滿足故，捨連肉爪甲與諸乞者。菩薩爾時，以此善根如是迴向，所謂：『願一切眾生皆得諸佛赤銅相爪；願一切眾生得潤澤爪，隨好莊嚴；願一切眾生得光淨爪，鑒徹第一；願一切眾生得一切智爪，具大人相；願一切眾生得無比爪，於諸世間無所染著；願一切眾生得妙莊嚴爪，光明普照一切世間；願一切眾生得不壞爪，清淨無缺；願一切眾生得入一切佛法方便相爪，廣大智慧皆悉清淨；願一切眾生得善生爪，菩薩業果無不淨妙；願一切眾生得一切智大導師爪，放無量色妙光明藏。』是為菩薩摩訶薩為求法故施連肉爪甲時善根迴向，為令眾生具足諸佛一切智爪無礙力故。 「佛子！菩薩摩訶薩求佛法藏，恭敬尊重，生難得想。有能說者來語之言：『若能投身七仞火阬，當施汝法。』菩薩聞已，歡喜踊躍，作是思惟：『我為法故，尚應久住阿鼻獄等一切惡趣受無量苦，何況纔入人間火阬即得聞法？奇哉！正法甚為易得，不受地獄無量楚毒，但入火阬即便得聞。但為我說，我入火阬。』如求善法王菩薩、金剛思惟菩薩，為求法故，入火阬中。菩薩爾時，以此善根如是迴向，所謂：『願一切眾生住佛所住一切智法，永不退轉無上菩提；願一切眾生離諸險難，受佛安樂；願一切眾生得無畏心，離諸恐怖；願一切眾生常樂求法，具足喜樂，眾法莊嚴；願一切眾生離諸惡趣，滅除一切三毒熾火；願一切眾生常得安樂，具足如來勝妙樂事；願一切眾生得菩薩心，永離一切貪、恚、癡火；願一切眾生悉得菩薩諸三昧樂，普見諸佛，心大歡喜；願一切眾生善說正法，於法究竟，常無忘失；願一切眾生具足菩薩神通妙樂，究竟安住一切種智。』是為菩薩摩訶薩為求正法投火阬時善根迴向；為令眾生離障礙業，皆得具足智慧火故。 「佛子！菩薩摩訶薩為求正法，分別演說，開菩薩道，示菩提路，趣無上智，勤修十力，廣一切智心，獲無礙智法，令眾生清淨住菩薩境界。勤修大智護佛菩提時，以身具受無量苦惱，如求善法菩薩、勇猛王菩薩，及餘無量諸大菩薩。為求法故，受無量苦，乃至攝取誹謗正法、惡業所覆、魔業所持極大惡人；彼所應受一切苦惱，以求法故，悉皆為受。以此善根如是迴向，所謂：『願一切眾生永離一切苦惱逼迫，成就安樂自在神通；願一切眾生永離諸苦，得一切樂；願一切眾生永滅苦蘊，得照現身，恒受安樂；願一切眾生超出苦獄，成就智行；願一切眾生見安隱道，離諸惡趣；願一切眾生得法喜樂，永斷眾苦；願一切眾生永拔眾苦，互相慈愛，無損害心；願一切眾生得諸佛樂，離生死苦；願一切眾生成就清淨無比安樂，一切苦惱無能損害；願一切眾生得一切勝樂，究竟具足佛無礙樂。』是為菩薩摩訶薩為求法故受眾苦時善根迴向；為欲救護一切眾生，令離險難，住一切智無所障礙解脫處故。 〔T10 0149〕 「佛子！菩薩摩訶薩處於王位求正法時，乃至但為一文、一字、一句、一義生難得想，能悉罄捨海內所有若近若遠國土、城邑、人民、庫藏、園池、屋宅、樹林、華果，乃至一切珍奇妙物、宮殿樓閣、妻子眷屬，及以王位，悉能捨之。於不堅中求堅固法，為欲利益一切眾生，勤求諸佛無礙解脫究竟清淨一切智道，如大勢德菩薩、勝德王菩薩，及餘無量諸大菩薩。勤求正法，乃至極少，為於一字，五體投地；正念三世一切佛法，愛樂修習；永不貪著名聞利養，捨諸世間自在王位，求佛自在法王之位；於世間樂心無所著，以出世法長養其心；永離世間一切戲論，住於諸佛無戲論法。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生常樂惠施，一切悉捨；願一切眾生能捨所有，心無中悔；願一切眾生常求正法，不惜身命、資生之具；願一切眾生悉得法利，能斷一切眾生疑惑；願一切眾生得善法欲，心常喜樂諸佛正法；願一切眾生為求佛法，能捨身命及以王位，大心修習無上菩提；願一切眾生尊重正法，常深愛樂，不惜身命；願一切眾生護持諸佛甚難得法，常勤修習；願一切眾生皆得諸佛菩提光明，成菩提行，不由他悟；願一切眾生常能觀察一切佛法，拔除疑箭，心得安隱。』是為菩薩摩訶薩為求正法捨國城時善根迴向；為令眾生知見圓滿，常得住於安隱道故。 「佛子！菩薩摩訶薩作大國王，於法自在，普行教命，令除殺業；閻浮提內城邑聚落一切屠殺，皆令禁斷；無足、二足、四足、多足，種種生類，普施無畏無欺奪心，廣修一切菩薩諸行，仁慈莅物，不行侵惱，發妙寶心，安隱眾生；於諸佛所立深志樂，常自安住三種淨戒，亦令眾生如是安住。菩薩摩訶薩令諸眾生住於五戒，永斷殺業；以此善根如是迴向，所謂：『願一切眾生發菩薩心，具足智慧，永保壽命，無有終盡；願一切眾生住無量劫，供一切佛，恭敬勤修，更增壽命；願一切眾生具足修行，離老死法，一切災毒不害其命；願一切眾生具足成就無病惱身，壽命自在，能隨意住；願一切眾生得無盡命，窮未來劫住菩薩行，教化調伏一切眾生；願一切眾生為壽命門，十力善根於中增長；願一切眾生善根具足，得無盡命，成滿大願；願一切眾生悉見諸佛供養承事，住無盡壽，修集善根；願一切眾生於如來處善學所學，得聖法喜無盡壽命；願一切眾生得不老不病，常住命根，勇猛精進，入佛智慧。』是為菩薩摩訶薩住三聚淨戒永斷殺業善根迴向，為令眾生得佛十力圓滿智故。 「佛子！菩薩摩訶薩見有眾生心懷殘忍，損諸人畜所有男形，令身缺減，受諸楚毒；見是事已，起大慈悲而哀救之，令閻浮提一切人民皆捨此業。菩薩爾時，語其人言：『汝何所為作是惡業？我有庫藏百千萬億，一切樂具悉皆充滿，隨汝所須盡當相給。汝之所作，眾罪由生，我今勸汝莫作是事。汝所作業不如道理，設有所獲，於何可用？損他益己，終無是處。如此惡行、諸不善法，一切如來所不稱歎。』作是語已，即以所有一切樂具盡皆施與。復以善語為說妙法，令其歡悅。所謂：示寂靜法，令其信受，滅除不善，修行淨業，互起慈心，不相損害。彼人聞已，永捨罪惡。菩薩爾時，以此善根如是迴向，所謂：『願一切眾生具丈夫形，成就如來馬陰藏相；願一切眾生具男子形，發勇猛心修諸梵行；願一切眾生具勇猛力，恒為主導，住無礙智，永不退轉；願一切眾生皆得具足大丈夫身，永離欲心，無所染著；願一切眾生悉得成就善男子法，智慧增長，諸佛所歎；願一切眾生普得具於大人之力，常能修習十力善根；願一切眾生永不失壞男子之形，常修福智未曾有法；願一切眾生於五欲中無著無縛，心得解脫，厭離三有，住菩薩行；願一切眾生成就第一智慧丈夫，一切宗信，伏從其化；願一切眾生具足菩薩丈夫智慧，不久當成無上大雄。』是為菩薩摩訶薩禁絕一切毀敗男形善根迴向；為令眾生具丈夫形，皆能守護諸善丈夫，生賢聖家，智慧具足，常勤修習丈夫勝行，有丈夫用，巧能顯示七丈夫道，具足諸佛善丈夫種、丈夫正教、丈夫勇猛、丈夫精進、丈夫智慧、丈夫清淨，普令眾生究竟皆得。
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所說，對在座諸菩薩說。以下二十門一氣說下，中間沒有再插入發問，也沒有偈頌。）
施頂髻門：把頭上最貴重的一分割下來給人
「佛子！菩薩摩訶薩把連著頭皮的頂髻布施給乞求的人，就像寶髻王菩薩、勝妙身菩薩，以及其餘無量的諸位菩薩那樣。菩薩這時看見乞求的人來了，心裡生起歡喜，對他說：『你今天若是需要連皮的頂髻，可以就在我這裡取。我這個頂髻，在閻浮提中是最第一的。』說這話的時候，心裡沒有動搖散亂，不去念別的事業，捨離世間，一心求寂靜，究竟清淨，精勤而質直，趣向一切智；於是拿起利刀割下自己頭上連皮的頂髻，右膝著地，合起十指的手掌，一心布施給他；正念著過去、未來、現在三世一切諸佛菩薩所行之道，發起大歡喜，志向樂欲更加增上；在諸法之中心意善能開解，不取著於苦，了知苦的感受無相無生、種種感受互相生起、沒有一個常住不變的：『所以我應當同過去、未來、現在一切菩薩一樣修行大捨，發起深深的信樂，追求一切智而沒有退轉，不是靠他人教誨、也不是靠善知識之力才做得到。』菩薩摩訶薩這樣布施的時候，把種種善根這樣迴向，就是：『願一切眾生得到無見頂（頂上之相高到無人能見其頂），成就菩薩如塔一般的髮髻；願一切眾生得到紺青色的髮、金剛一般的髮、細軟的髮，能滅除眾生一切煩惱；願一切眾生得到潤澤的髮、細密的髮、不侵佔鬢角與額頭的髮；願一切眾生得到柔軟的髮、生到鬢額為止而不逾越的髮；願一切眾生得到如卐字的髮、螺紋右旋的髮；願一切眾生得到佛相之髮，永遠離開一切煩惱的結與習氣；願一切眾生得到光明之髮，那光普遍照耀十方世界；願一切眾生得到不亂之髮、如同如來之髮，淨妙而無雜；願一切眾生得到能成為應供之頂塔的髮，令看見的人如同看見佛髮；願一切眾生都得到如來無染著的髮，永遠離開一切昏闇翳障與塵垢。』這就是菩薩摩訶薩布施連皮頂髻時的善根迴向；為的是令眾生心得寂靜，都能圓滿種種陀羅尼（總持），究竟得到如來的一切種智與十種力的緣故。
施眼門：把眼睛給人，而願眾生得十種眼
「佛子！菩薩摩訶薩把眼睛布施給種種前來乞求的人，就像歡喜行菩薩、月光王菩薩，以及其餘無量諸位菩薩所行的惠施那樣。菩薩摩訶薩布施眼睛的時候，起清淨施眼之心，起清淨智眼之心，起依止於法的光明之心，起現前觀照無上佛道之心，發起迴向廣大智慧之心，發起與三世菩薩平等捨施之心，發起於無礙之眼生起不壞淨信之心，對那乞求的人起歡喜攝受之心；為了究竟一切神通，為了出生佛眼，為了增廣大菩提心，為了修習大慈悲，為了制伏六根，在這樣的法上生起他的心。佛子！菩薩摩訶薩布施眼睛的時候，對那乞求的人心生愛樂，為他設立布施的法會，增長法的力量；捨離世間的愛見與放逸，除斷貪欲的繫縛，修習菩提；隨著他所求的，心安住不動，不違背他的意願，都令他滿足，而常隨順沒有二心的捨行。以這個善根這樣迴向，就是：『願一切眾生得到最勝的眼，示導一切；願一切眾生得到無礙的眼，開廣智慧之藏；願一切眾生得到清淨的肉眼，光明照鑑通徹，沒有能遮蔽的；願一切眾生得到清淨的天眼，全都看見眾生生死的業與果；願一切眾生得到清淨的法眼，能隨順悟入如來的境界；願一切眾生得到智慧的眼，捨離一切分別取著；願一切眾生具足佛眼，全能覺悟一切諸法；願一切眾生成就普眼，窮盡諸境界而無所障礙；願一切眾生成就清淨離癡翳的眼，了知眾生界空無所有；願一切眾生具足清淨無障礙的眼，都得究竟如來的十力。』這就是菩薩摩訶薩布施眼睛時的善根迴向，為的是令眾生得到一切智清淨之眼的緣故。
施耳鼻門：兩事合在一段行施，而分別立願
「佛子！菩薩摩訶薩能把耳、鼻布施給種種乞求的人，就像勝行王菩薩、無怨勝菩薩，以及其餘無量諸位菩薩那樣。布施的時候，親近依附乞求的人，專心修習諸菩薩行；具足佛的種性，生在如來之家，憶念諸菩薩所修的布施之行，常常勤於發起諸佛的菩提，清淨諸根的功德與智慧；觀察三有（欲有、色有、無色有，即三界之存在），沒有一樣是堅固的；願常得見諸佛菩薩，隨順憶念一切佛法；知道這身是虛妄的、空無所有，因而無所貪惜。菩薩這樣布施耳、鼻的時候，心常寂靜，調伏諸根；使眾生免脫、得濟於險惡的種種災難，生長一切智慧功德；入於大布施之海，通達法義，具足修習諸道；依智慧而行，得法自在，以不堅固的身換取堅固的身。佛子！菩薩摩訶薩布施耳朵的時候，把種種善根這樣迴向，就是：『願一切眾生得到無礙的耳，普遍聽聞一切說法之音；願一切眾生得到無障的耳，全能解了一切音聲；願一切眾生得到如來的耳，一切聰達而沒有壅塞滯礙；願一切眾生得到清淨的耳，不因為耳這個處而生起分別之心；願一切眾生得到不聾不聵的耳，令蒙昧之識畢竟不生；願一切眾生得到遍法界的耳，全知一切諸佛的法音；願一切眾生得到無礙的耳，開悟一切無障礙之法；願一切眾生得到不壞的耳，善知諸種論議，沒有人能破壞；願一切眾生得到普聞的耳，廣大清淨，作諸耳之王；願一切眾生具足天耳以及佛耳。』這就是菩薩摩訶薩布施耳朵時的善根迴向，為的是令眾生都獲得清淨之耳的緣故。佛子！菩薩摩訶薩布施鼻子的時候，這樣迴向，就是：『願一切眾生得到隆直的鼻，得到隨好的鼻，得到善相的鼻，得到可愛樂的鼻，得到淨妙的鼻，得到隨順的鼻，得到高顯的鼻，得到伏怨的鼻，得到善見的鼻，得到如來的鼻；願一切眾生得到離開恚怒的面，得到一切法的面，得到無障礙的面，得到善見的面，得到隨順的面，得到清淨的面，得到離開過失的面，得到如來圓滿的面，得到遍一切處的面，得到無量美好的面。』這就是菩薩摩訶薩布施鼻子時的善根迴向，為的是令眾生究竟得入諸佛之法的緣故，為的是令眾生究竟攝受諸佛之法的緣故，為的是令眾生究竟了知諸佛之法的緣故，為的是令眾生究竟住持諸佛之法的緣故，為的是令眾生究竟常見諸如來的緣故，為的是令眾生都能證得佛的法門的緣故，為的是令眾生究竟成就無人能壞之心的緣故，為的是令眾生都能照了諸佛正法的緣故，為的是令眾生普遍嚴淨諸佛國土的緣故，為的是令眾生都得如來大威力之身的緣故。這就是菩薩摩訶薩布施耳、鼻時的善根迴向。
施牙齒門：安住堅固自在之地而後能施
「佛子！菩薩摩訶薩安住在堅固自在之地當中，能把牙齒布施給種種眾生，就像往昔的華齒王菩薩、六牙象王菩薩，以及其餘無量諸位菩薩那樣。菩薩摩訶薩布施牙齒的時候，他的心清淨，希有難得如同優曇華（曠劫一現之華）。就是：以無盡之心而施、以大信之心而施、以步步成就無量捨之心而施、以調伏諸根之心而施、以一切全捨之心而施、以求一切智之願心而施、以安樂眾生之心而施，是大施、是極施、是勝施、是最勝施，以割捨自身切要之用而無所嫌恨之心而施。菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生得到銛利潔白的牙齒，成為最勝之塔，受天與人的供養；願一切眾生得到齊平的牙齒，如佛的相好，沒有疏落缺損；願一切眾生得到調伏之心，善能趣向菩薩的波羅蜜行；願一切眾生口中善能清淨，牙齒鮮白，分明顯現；願一切眾生得到可供憶念、莊嚴的牙齒，他的口清淨，沒有可厭惡之相；願一切眾生牙齒成就而具滿四十，常出種種希有的妙香；願一切眾生意善調伏，牙齒鮮潔如白蓮華，紋理迴旋而成卐字；願一切眾生口脣鮮淨，牙齒潔白，放無量光周遍照耀；願一切眾生牙齒堅利，吃食不留完粒，於味無所貪著，成為上等福田；願一切眾生在牙齒之間常放光明，授與諸菩薩第一等的記別（授記）。』這就是菩薩摩訶薩布施牙齒時的善根迴向；為的是令眾生具足一切智，在諸法之中智慧清淨的緣故。
施舌門：開口出舌以示乞者
「佛子！菩薩摩訶薩若有人來乞求舌頭的時候，對那乞求的人，以慈悲心說柔軟語、愛語，就像往昔的端正面王菩薩、不退轉菩薩，以及其餘無量諸位菩薩那樣。佛子！菩薩摩訶薩在諸趣之中受生的時候，有無量百千億那由他（極大之數）的眾生前來乞求舌頭。菩薩這時候，安置那個人坐在師子座上，以無瞋恚之心、無損害之心、無怨恨之心、大威德之心、從佛種性所生之心、住在菩薩所住之心、常不濁亂之心、住大勢力之心、於身無所執著之心、於語無所執著之心，兩膝著地，開口伸出舌頭，拿給乞求的人看；以慈心柔軟語告訴他說：『我現在這個身，全部都屬於你。可以取我的舌，隨你的意思用；令你所願的，都得滿足。』菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生得到周遍普及的舌，全能宣示種種語言之法；願一切眾生得到能覆面的舌，所說的沒有兩樣，全都真實；願一切眾生得到能普覆一切佛國土的舌，示現諸佛的自在神通；願一切眾生得到軟薄的舌，恒常領受美妙清淨的上味；願一切眾生得到辯才的舌，能斷除一切世間的疑網；願一切眾生得到光明的舌，能放無數萬億的光明；願一切眾生得到決定的舌，辯說諸法沒有窮盡；願一切眾生得到普能調伏的舌，善能開示一切祕要，所有的言說都令人信受；願一切眾生得到普能通達的舌，善入一切語言的大海；願一切眾生得到善說一切諸法門的舌，於言語之智全都到達彼岸。』這就是菩薩摩訶薩布施舌頭時的善根迴向，為的是令眾生都得圓滿無礙之智的緣故。
施頭門：為成就十種智首而捨其首
「佛子！菩薩摩訶薩把頭布施給種種前來乞求的人，就像最勝智菩薩，以及大丈夫迦尸國王等諸位大菩薩所行的布施那樣；為的是要成就入一切法的最勝智之首，為的是要成就證大菩提、救眾生之首，為的是要具足見一切法最第一之首，為的是得正見清淨智之首，為的是要成就無障礙之首，為的是要證得第一地之首，為的是求世間最勝智之首，要成就三界中無人能見其頂的淨智慧之首，為的是得示現普到十方的智慧王之首，為的是要滿足一切諸法無能破壞的自在之首。佛子！菩薩摩訶薩安住在這個法上，精勤修習，就已經入於諸佛的種性，學佛而行布施；在諸佛之處，生起清淨的信，增長善根；令種種乞求的人，都得歡喜滿足；他的心清淨，慶悅無量；心淨而信解，照明佛法；發起菩提之意，安住於捨心；諸根悅豫，功德增長；生起善的樂欲，常喜歡修行廣大的布施之行。菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生得到如來之頭，得到無見之頂；在一切處沒有能映蔽他的，在諸佛剎中最為上首；他的髮右旋，光淨潤澤，以卐字嚴飾，世間所希有；具足佛首，成就智首，是一切世間最第一之首，是具足之首，是清淨之首，是坐道場圓滿智慧之首。』這就是菩薩摩訶薩布施頭時的善根迴向；為的是令眾生得最勝之法，成就無上大智慧的緣故。
施手足門：以信為手、以行為足
「佛子！菩薩摩訶薩把自己的手、足布施給種種眾生，就像常精進菩薩、無憂王菩薩，以及其餘無量諸位菩薩那樣。在諸趣之中種種受生之處布施手、足，以信作為手，起饒益眾生之行；往返周旋，勤修正法，願得寶手而以手行施；所行不空過，具足菩薩之道，常伸展他的手預備廣行惠施；安穩地舉步遊行，勇猛而無怯弱，以清淨信力具足精進之行，除滅惡道，成就菩提。佛子！菩薩摩訶薩這樣布施的時候，以無量無邊廣大之心，開啟清淨法門，入於諸佛之海；成就布施之手，周遍給施十方；以願力任持一切智之道，住在究竟離垢之心；法身、智身沒有斷絕、沒有壞失，一切魔業都不能傾動；依止善知識而堅固其心，與諸菩薩同修布施之度。佛子！菩薩摩訶薩為眾生求一切智，布施手、足的時候，把種種善根這樣迴向，就是：『願一切眾生具足神通之力，都得寶手；得寶手之後，各各互相尊敬，生福田之想，以種種寶互相供養；又以眾寶供養諸佛，興起妙寶之雲遍布諸佛國土，令眾生互相生起慈心，不相惱害；遊歷諸佛剎，安住無畏，自然具足究竟的神通。又令他們都得到寶手、華手、香手、衣手、蓋手、華鬘手、末香手、莊嚴具手、無邊手、無量手、普手；得到這樣的手之後，以神通之力常勤前往一切佛土，能以一隻手遍摩一切諸佛世界，以自在之手扶持眾生，得妙相之手放無量光，能以一隻手普覆眾生，成就如來手指之間網縵相連、爪如赤銅之相。』菩薩這時候，以大願之手普覆眾生：『願一切眾生志向常樂於求無上菩提，出生一切功德大海，見到來乞求的人歡喜而無厭倦，入佛法之海而同於佛的善根。』這就是菩薩摩訶薩布施手、足時的善根迴向。
施身血門：壞身出血而以十心迴向
「佛子！菩薩摩訶薩破壞自身、放出血來布施眾生，就像法業菩薩、善意王菩薩，以及其餘無量諸位菩薩那樣。在諸趣之中布施身血的時候，起成就一切智之心，起欣慕仰望大菩提之心，起樂修菩薩行之心，起不取著苦受之心，起樂見乞求者之心，起不嫌棄前來乞求之心，起趣向一切菩薩道之心，起守護一切菩薩捨行之心，起增廣菩薩善施之心，起不退轉之心、不休息之心、不戀惜自己之心；把種種善根這樣迴向，就是：『願一切眾生都成就法身、智身；願一切眾生得到沒有勞倦的身，猶如金剛；願一切眾生得到不可破壞的身，沒有人能傷害；願一切眾生得到如變化的身，普現世間沒有窮盡；願一切眾生得到可愛樂的身，淨妙而堅固；願一切眾生得到從法界所生的身，同於如來而無所依止；願一切眾生得到如妙寶光明的身，一切世人不能映蔽；願一切眾生得到智藏之身，在不死之界中而得自在；願一切眾生得到寶海之身，見到的人都獲得利益，沒有空過的；願一切眾生得到虛空之身，世間的煩惱禍患不能染著。』這就是菩薩摩訶薩布施身血時，以大乘心、清淨心、廣大心、欣悅心、慶幸心、歡喜心、增上心、安樂心、無濁心所作的善根迴向。
施髓肉門：十事現前而後行施
「佛子！菩薩摩訶薩見有人乞求他身上的骨髓與肉，歡喜而以柔軟語對乞求的人說：『我身上的髓與肉，隨你的意思取用。』就像饒益菩薩、一切施王菩薩，以及其餘無量諸位菩薩那樣。在諸趣之中種種受生之處，把自己的髓肉布施給乞求的人時，歡喜廣大，布施之心增長；與諸菩薩同修善根，離開世間的塵垢，得到深的志樂；以身普施，心沒有窮盡；具足無量廣大的善根，攝受一切妙功德之寶，如菩薩之法領受奉行而無厭倦；心常愛樂布施的功德，一切周遍給與，心裡沒有後悔；審細觀察諸法從緣而起、沒有自體，不貪著布施這件事業以及事業的果報；隨著所遇到的，平等施與。佛子！菩薩摩訶薩這樣布施的時候，一切諸佛都現在前，因為想他們如同父親而得到護念的緣故；一切眾生都現在前，因為要普令他們安住清淨之法的緣故；一切世界都現在前，因為要嚴淨一切佛國土的緣故；一切眾生都現在前，因為要以大悲心普加救護的緣故；一切佛道都現在前，因為樂於觀如來十種力的緣故；過去、未來、現在一切菩薩都現在前，因為要共同圓滿諸善根的緣故；一切無畏都現在前，因為能作最上師子吼的緣故；一切三世都現在前，因為得平等之智而普加觀察的緣故；一切世間都現在前，因為發廣大願、盡未來劫修菩提的緣故；一切菩薩沒有疲厭之行都現在前，因為發起無數量廣大心的緣故。佛子！菩薩摩訶薩布施髓肉的時候，把這個善根這樣迴向，就是：『願一切眾生得到金剛之身，不可沮壞；願一切眾生得到堅密之身，恒常沒有缺減；願一切眾生得到意生身，猶如佛身，莊嚴清淨；願一切眾生得到百福相之身，以三十二相而自莊嚴；願一切眾生得到八十種好妙莊嚴之身，具足十力，不可斷壞；願一切眾生得到如來之身，究竟清淨，不可限量；願一切眾生得到堅固之身，一切魔怨所不能壞；願一切眾生得到一相之身，與三世佛同一身相；願一切眾生得到無礙之身，以清淨法身遍滿虛空界；願一切眾生得到菩提藏之身，普能容納一切世間。』這就是菩薩摩訶薩為求一切智而布施髓肉時的善根迴向，為的是令眾生都得如來究竟清淨無量之身的緣故。
施心門：以自己的心布施，而願眾生得二十種心
「佛子！菩薩摩訶薩把心布施給種種前來乞求的人，就像無悔厭菩薩、無礙王菩薩，以及其餘無量諸位大菩薩那樣。把自己的心布施給乞求的人時，學自在布施之心，修一切布施之心，習行檀波羅蜜（布施度）之心，成就檀波羅蜜之心，學一切菩薩布施之心、一切全捨無盡之心、一切全施而慣習之心、荷擔一切菩薩施行之心、正念一切諸佛現前之心、供養一切前來乞求者無有斷絕之心。菩薩摩訶薩這樣布施的時候，他的心清淨，為了度一切眾生的緣故，為了得十力菩提之處的緣故，為了依大願而修行的緣故，為了要安住菩薩之道的緣故，為了要成就一切智的緣故，為了不捨離本來誓願的緣故，把種種善根這樣迴向，就是：『願一切眾生得到金剛藏之心，一切金剛圍山等所不能壞；願一切眾生得到卐相莊嚴的金剛界之心，得到無人能動搖之心，得到不可恐怖之心，得到利益世間常無窮盡之心，得到大勇猛幢智慧藏之心，得到如那羅延（大力）堅固幢之心，得到如眾生海不可窮盡之心，得到那羅延藏無能壞之心，得到滅諸魔業、魔軍眾之心，得到無所畏之心，得到大威德之心，得到常精進之心，得到大勇猛之心，得到不驚懼之心，得到披金剛甲冑之心，得到諸菩薩最上之心，得到成就佛法菩提光明之心，得到在菩提樹下坐、安住一切諸佛正法、離諸迷惑、成一切智之心，得到成就十力之心。』這就是菩薩摩訶薩布施心時的善根迴向；為的是令眾生不染世間，具足如來十力之心的緣故。
施腸腎肝肺門：觀身不堅而換取堅固之身
「佛子！菩薩摩訶薩若有人乞求腸、腎、肝、肺，全都布施給他，就像善施菩薩、降魔自在王菩薩，以及其餘無量諸位大菩薩那樣。行這布施的時候，見乞求的人來了，他的心歡喜，以慈愛之眼看他；為了求菩提，隨他所需要的，全都布施給他，心裡不中途後悔。觀察這個身沒有堅固可言：『我應當布施給他，以取堅固之身。』又念這個身不久就要敗壞，見的人生厭，是狐、狼、餓狗所要吃的；這個身無常，終究要棄捨，被他物所食，自己無所覺知。佛子！菩薩摩訶薩作這樣觀察的時候，知道身是無常、污穢到極點的，在法上解悟而生大歡喜，以恭敬心仔細看那前來乞求的人，如同善知識前來守護的想法，隨他所乞求的沒有不惠施的，以不堅固的身換取堅固的身。佛子！菩薩摩訶薩這樣布施的時候，所有的善根全都用來迴向：『願一切眾生得到智藏之身，內外清淨；願一切眾生得到福藏之身，能普遍任持一切智之願；願一切眾生得到上妙之身，內蘊妙香，外發光明；願一切眾生得到腹不外現之身，上下端直，肢節相稱；願一切眾生得到智慧之身，以佛法之味充悅滋長；願一切眾生得到無盡之身，修習而安住甚深法性；願一切眾生得到陀羅尼（總持）清淨藏之身，以微妙辯才顯示諸法；願一切眾生得到清淨之身，無論身、無論心，內外都清淨；願一切眾生得到如來智深觀行之身，智慧充滿，降大法雨；願一切眾生得到內在寂靜之身，對外為眾生作智幢之王，放大光明普照一切。』這就是菩薩摩訶薩布施腸、腎、肝、肺的善根迴向；為的是令眾生內外清淨，都得安住無礙之智的緣故。
施肢節骨門：捨身分之骨，而願眾生得二十種身
「佛子！菩薩摩訶薩把肢節諸骨布施給乞求的人，就像法藏菩薩、光明王菩薩，以及其餘無量諸位大菩薩那樣。布施自己身分肢節之骨的時候，見乞求的人來了，生起愛樂之心、歡喜之心、淨信之心、安樂之心、勇猛之心、慈心、無礙之心、清淨之心、隨他所乞求都施與之心。菩薩摩訶薩布施身骨的時候，把種種善根這樣迴向，就是：『願一切眾生得到如化之身，不再受骨肉血之身；願一切眾生得到金剛之身，不可破壞，沒有人能勝過；願一切眾生得到一切智圓滿的法身，於無縛、無著、無繫之界（即涅槃之界）而生；願一切眾生得到智力之身，諸根圓滿，不斷不壞；願一切眾生得到法力之身，智力自在，到於彼岸；願一切眾生得到堅固之身，其身貞實，常無散壞；願一切眾生得到隨應之身，教化調伏一切眾生；願一切眾生得到智所熏之身，具足那羅延般的肢節大力；願一切眾生得到堅固相續不斷絕之身，永離一切疲極勞倦；願一切眾生得到大力安住之身，全能具足精進大力；願一切眾生得到遍世間平等的法身，住在無量最上智慧之處；願一切眾生得到福德力之身，見的人蒙受利益，遠離眾惡；願一切眾生得到無依處之身，都得具足無所依著之智；願一切眾生得到佛所攝受之身，常為一切諸佛加護；願一切眾生得到普饒益諸眾生之身，全能遍入一切諸道；願一切眾生得到普現之身，普能照現一切佛法；願一切眾生得到具足精進之身，專念勤修大乘的智行；願一切眾生得到離我慢貢高的清淨之身，智慧常安住，無所動亂；願一切眾生得到堅固行之身，成就大乘一切智的事業；願一切眾生得到佛家之身，永離世間一切生死。』這就是菩薩摩訶薩布施身骨時的善根迴向，為的是令眾生得一切智而永遠清淨的緣故。
施身皮門：待持刀來乞的人如同恩人
「佛子！菩薩摩訶薩見有人來，手裡拿著利刀，乞求他身上的皮；心裡生起歡喜，諸根悅豫，譬如有人施給自己重大的恩惠一般，迎上前去引他入內，鋪設座位請他坐下，彎身恭敬而這樣想：『這個前來乞求的人非常難遇，他是要滿足我一切智之願，所以來求索，正是饒益我。』歡喜而和顏對他說：『我現在這個身一切都捨，所需要的皮，隨你的意思取用。』就像往昔的清淨藏菩薩、金脇鹿王菩薩，以及其餘無量諸位大菩薩，沒有兩樣。菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生得到微細的皮，猶如如來的色相清淨，見的人不生厭；願一切眾生得到不壞的皮，猶如金剛，沒有人能壞；願一切眾生得到金色的皮，如閻浮檀（河中所出之上等真金）上妙真金，清淨明潔；願一切眾生得到無量色的皮，隨他心中所樂，現出清淨之色；願一切眾生得到淨妙色的皮，具足沙門善軟清淨的如來色相；願一切眾生得到第一色的皮，自性清淨，色相無可比擬；願一切眾生成就如來清淨色的皮，以種種相好而自莊嚴；願一切眾生得到妙色的皮，放大光明普照一切；願一切眾生得到明網的皮，如世間的高幢，放不可說的圓滿光明；願一切眾生得到潤澤色的皮，一切色相全都清淨。』這就是菩薩摩訶薩布施身皮時的善根迴向；為的是令眾生都得一切嚴淨的佛剎，具足如來大功德的緣故。
施手足指門：不求美欲、不尚名聞而施
「佛子！菩薩摩訶薩把手指、腳指布施給種種乞求的人，就像堅精進菩薩、閻浮提自在王菩薩，以及其餘無量諸位大菩薩那樣。菩薩這時候，容貌和悅，他的心安善，沒有顛倒，乘於大乘，不求美妙的欲樂，不崇尚名聞，只發起菩薩廣大之意，遠離慳吝嫉妒一切諸垢，專向如來無上的妙法。佛子！菩薩摩訶薩這樣布施的時候，收攝種種善根，全都用來迴向：『願一切眾生得到纖長的指，與佛沒有差別；願一切眾生得到𦟛圓的指，上下相稱；願一切眾生得到赤銅甲的指，那指甲隆起，清淨照鑑通徹；願一切眾生得到一切智勝丈夫的指，全能攝持一切諸法；願一切眾生得到隨好的指，具足十力；願一切眾生得到大人的指，纖細𦟛圓而齊等；願一切眾生得到輪相的指，指節圓滿，紋相右旋；願一切眾生得到如蓮華卐字旋的指，以十力業報的相好而莊嚴；願一切眾生得到光藏的指，放大光明照不可說的諸佛世界；願一切眾生得到善安布的指，善巧分布而網縵具足。』這就是菩薩摩訶薩布施指時的善根迴向，為的是令眾生一切都得心清淨的緣故。
求法施爪甲門：以爪甲換一句法
「佛子！菩薩摩訶薩請求法的時候，若有人說：『你若能布施給我連著肉的爪甲，我就給你法。』菩薩回答說：『只管給我法。連肉的爪甲，隨你的意思取用。』就像求法自在王菩薩、無盡菩薩，以及其餘無量諸位大菩薩那樣，為了求法的緣故，要用正法開示演說，饒益眾生，令一切眾生都得滿足的緣故，把連肉的爪甲捨給種種乞求的人。菩薩這時候，把這個善根這樣迴向，就是：『願一切眾生都得諸佛赤銅之相的爪；願一切眾生得到潤澤的爪，隨好而莊嚴；願一切眾生得到光淨的爪，照鑑通徹第一；願一切眾生得到一切智的爪，具足大人之相；願一切眾生得到無可比擬的爪，於種種世間無所染著；願一切眾生得到妙莊嚴的爪，光明普照一切世間；願一切眾生得到不壞的爪，清淨而無缺損；願一切眾生得到入一切佛法方便相的爪，廣大智慧全都清淨；願一切眾生得到善生的爪，菩薩的業果沒有不淨妙的；願一切眾生得到一切智大導師的爪，放無量色的妙光明藏。』這就是菩薩摩訶薩為求法故布施連肉爪甲時的善根迴向，為的是令眾生具足諸佛一切智之爪無礙之力的緣故。
求法投火阬門：入人間火阬即得聞法，正法甚為易得
「佛子！菩薩摩訶薩求佛的法藏，恭敬尊重，生起難得之想。有能說法的人來對他說：『你若能投身七仞（一仞七尺）的火阬，我就施給你法。』菩薩聽了之後，歡喜踊躍，這樣思惟：『我為了法的緣故，尚且應當久住在阿鼻地獄等一切惡趣中領受無量的苦，何況只是入人間的火阬就能得聞法呢？奇哉！正法竟這麼容易得到，不必領受地獄無量的楚毒，只要入火阬就能聽聞。只管為我說，我入火阬。』就像求善法王菩薩、金剛思惟菩薩，為了求法的緣故，入到火阬之中。菩薩這時候，把這個善根這樣迴向，就是：『願一切眾生安住佛所住的一切智法，永不退轉無上菩提；願一切眾生離開種種險難，領受佛的安樂；願一切眾生得到無畏之心，離開種種恐怖；願一切眾生常樂於求法，具足喜樂，以眾法而莊嚴；願一切眾生離開種種惡趣，滅除一切三毒（貪、瞋、癡）的熾火；願一切眾生常得安樂，具足如來勝妙的樂事；願一切眾生得到菩薩之心，永離一切貪、恚、癡之火；願一切眾生都得菩薩諸三昧之樂，普見諸佛，心大歡喜；願一切眾生善說正法，於法究竟，常不忘失；願一切眾生具足菩薩神通的妙樂，究竟安住一切種智。』這就是菩薩摩訶薩為求正法投火阬時的善根迴向；為的是令眾生離開障礙之業，都得具足智慧之火的緣故。
求法護法受眾苦門：代惡人受其所應受之苦
「佛子！菩薩摩訶薩為了求正法，分別演說，開菩薩之道，示菩提之路，趣向無上智，勤修十力，廣一切智之心，獲得無礙智之法，令眾生清淨而住於菩薩的境界。勤修大智、守護佛的菩提的時候，以自身具足領受無量的苦惱，就像求善法菩薩、勇猛王菩薩，以及其餘無量諸位大菩薩那樣。為了求法的緣故，領受無量的苦，乃至攝取那些誹謗正法、被惡業所覆、被魔業所持的極大惡人；他們所應領受的一切苦惱，因為求法的緣故，全都代為領受。把這個善根這樣迴向，就是：『願一切眾生永離一切苦惱的逼迫，成就安樂自在的神通；願一切眾生永離種種苦，得一切樂；願一切眾生永滅苦蘊，得照現之身，恒受安樂；願一切眾生超出苦的牢獄，成就智慧之行；願一切眾生見到安隱之道，離開種種惡趣；願一切眾生得到法喜之樂，永斷眾苦；願一切眾生永拔眾苦，互相慈愛，沒有損害之心；願一切眾生得諸佛之樂，離開生死之苦；願一切眾生成就清淨無比的安樂，一切苦惱不能損害；願一切眾生得一切勝樂，究竟具足佛的無礙之樂。』這就是菩薩摩訶薩為求法故領受眾苦時的善根迴向；為的是要救護一切眾生，令他們離開險難，住在一切智無所障礙的解脫之處的緣故。
求法捨國城門：為一字而五體投地
「佛子！菩薩摩訶薩處在王位而求正法的時候，乃至只為了一文、一字、一句、一義而生起難得之想，能全部罄盡捨出海內所有的、無論遠近的國土、城邑、人民、庫藏、園池、屋宅、樹林、華果，乃至一切珍奇妙物、宮殿樓閣、妻子眷屬，以及王位，全都能捨。在不堅固之中求堅固之法，為的是要利益一切眾生，勤求諸佛無礙解脫、究竟清淨的一切智之道，就像大勢德菩薩、勝德王菩薩，以及其餘無量諸位大菩薩那樣。勤求正法，乃至極少，只為了一個字，五體投地；正念三世一切佛法，愛樂修習；永不貪著名聞利養，捨棄種種世間自在的王位，求佛自在法王之位；於世間之樂心無所著，以出世之法長養其心；永離世間一切戲論，住在諸佛無戲論之法。菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生常樂於惠施，一切全捨；願一切眾生能捨所有，心裡沒有中途的悔；願一切眾生常求正法，不惜身命與資生之具；願一切眾生全得法的利益，能斷除一切眾生的疑惑；願一切眾生得到善法之欲，心常喜樂諸佛正法；願一切眾生為求佛法，能捨身命以及王位，以大心修習無上菩提；願一切眾生尊重正法，常深深愛樂，不惜身命；願一切眾生護持諸佛甚難得之法，常勤修習；願一切眾生都得諸佛菩提的光明，成就菩提之行，不由他人而悟；願一切眾生常能觀察一切佛法，拔除疑惑之箭，心得安隱。』這就是菩薩摩訶薩為求正法而捨國城時的善根迴向；為的是令眾生知見圓滿，常得住在安隱之道的緣故。
斷殺施無畏門：作大國王而禁斷一切屠殺
「佛子！菩薩摩訶薩作大國王，於法自在，普遍施行教令，令除去殺業；閻浮提內城邑聚落一切的屠殺，都令禁斷；無足的、二足的、四足的、多足的，種種生類，普遍施給無畏，沒有欺凌奪取之心，廣修一切菩薩諸行，以仁慈臨蒞萬物，不行侵犯惱害，發起妙寶之心，安隱眾生；在諸佛之處立下深的志樂，常自安住三種淨戒，也令眾生這樣安住。菩薩摩訶薩令眾生住於五戒，永斷殺業；把這個善根這樣迴向，就是：『願一切眾生發起菩薩之心，具足智慧，永保壽命，沒有終盡；願一切眾生住無量劫，供養一切佛，恭敬勤修，更增壽命；願一切眾生具足修行，離開老死之法，一切災毒不害他的命；願一切眾生具足成就無病惱之身，壽命自在，能隨意而住；願一切眾生得到無盡的壽命，窮盡未來劫住菩薩之行，教化調伏一切眾生；願一切眾生成為壽命之門，十力的善根在其中增長；願一切眾生善根具足，得到無盡的壽命，成滿大願；願一切眾生都見諸佛而供養承事，住無盡之壽，修集善根；願一切眾生在如來之處善學所應學的，得聖法之喜與無盡的壽命；願一切眾生得到不老不病，常住的命根，勇猛精進，入佛的智慧。』這就是菩薩摩訶薩安住三聚淨戒、永斷殺業的善根迴向，為的是令眾生得佛十力圓滿之智的緣故。
救毀敗男形門：財救現苦、法救當苦
「佛子！菩薩摩訶薩見有眾生心懷殘忍，損毀種種人與畜牲所有的男形，令他們身有缺減，領受種種楚毒之苦；見到這事之後，起大慈悲而哀憫救護，令閻浮提一切人民都捨棄這種行業。菩薩這時候，對那個人說：『你為什麼要作這樣的惡業？我有庫藏百千萬億，一切樂具全都充滿，隨你所需要的我都給你。你所作的，眾罪由此而生，我現在勸你不要作這件事。你所作的業不合道理，就算有所獲得，又能用在哪裡？損害他人而利益自己，終究沒有這樣的道理。像這樣的惡行、種種不善之法，一切如來所不稱歎。』說完這話，就把所有的一切樂具全都布施給他。又以善言為他說微妙之法，令他歡悅。就是：示以寂靜之法，令他信受，滅除不善，修行清淨之業，互相生起慈心，不相損害。那個人聽了之後，永遠捨棄罪惡。菩薩這時候，把這個善根這樣迴向，就是：『願一切眾生具足丈夫之形，成就如來馬陰藏之相；願一切眾生具足男子之形，發起勇猛之心修種種梵行；願一切眾生具足勇猛之力，恒常作主導，住在無礙之智，永不退轉；願一切眾生都得具足大丈夫之身，永離貪欲之心，無所染著；願一切眾生全都成就善男子之法，智慧增長，為諸佛所讚歎；願一切眾生普得具足大人之力，常能修習十力的善根；願一切眾生永不失壞男子之形，常修福與智未曾有之法；願一切眾生在五欲之中無著無縛，心得解脫，厭離三有，安住菩薩之行；願一切眾生成就第一智慧的丈夫，一切人宗仰信服，順從他的教化；願一切眾生具足菩薩丈夫的智慧，不久當成無上大雄。』這就是菩薩摩訶薩禁絕一切毀敗男形的善根迴向；為的是令眾生具足丈夫之形，都能守護諸善丈夫，生在賢聖之家，智慧具足，常勤修習丈夫的勝行，有丈夫之用，善巧能顯示七丈夫之道，具足諸佛的善丈夫種、丈夫正教、丈夫勇猛、丈夫精進、丈夫智慧、丈夫清淨，普令眾生究竟都得到的緣故。
(The bodhisattva Vajra Banner continues on from what he has said before, speaking to the bodhisattvas seated in the assembly. The twenty gateways below are spoken through in one breath: no question is inserted in the middle of them, and there are no verses.)
The gateway of giving the topknot: cutting off the most precious portion of the head and giving it away
“Sons of the Buddha! A bodhisattva-mahāsattva gives away to one who comes begging the topknot together with the skin of the head, just as the bodhisattva King Jewel-Topknot and the bodhisattva Surpassingly Wondrous Body did, and as the remaining measureless bodhisattvas did. At that moment the bodhisattva sees the beggar come, joy arises in his heart, and he says to him, ‘If today you have need of the topknot with its skin, you may take it here from me. This topknot of mine is the very first thing in all Jambudvīpa.’ While he is saying these words there is in his heart no wavering and no distraction; he does not turn his thought to any other undertaking; he lets go of the world, single-mindedly seeks quiescence, is ultimately pure, is diligent and straightforward, and heads toward omniscience. Then he takes up a sharp knife and cuts from his own head the topknot together with the skin, sets his right knee upon the ground, joins the palms of his ten fingers, and single-mindedly gives it to him. He holds in right mindfulness the path walked by all the buddhas and bodhisattvas of the three times, past, future and present; he gives rise to great joy, and his aspiration and his delight increase yet further. Amid all dharmas his mind is well able to open and understand; he does not cling to suffering; he knows that the feeling of suffering is without mark and without arising, that the various feelings arise one from another, and that there is not one of them that abides unchanging: ‘Therefore I ought, as all the bodhisattvas of the past, the future and the present do, to cultivate the great relinquishing, to give rise to deep faith and delight, and to pursue omniscience without turning back — and this is not done by another's instruction, nor by the power of a good friend.’ When a bodhisattva-mahāsattva gives in this way, he dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings obtain the invisible crown (the mark upon the crown so high that no one can see its top), and accomplish the bodhisattva's topknot that is like a stūpa; may all sentient beings obtain hair of a deep blue color, hair like vajra, hair fine and soft, able to extinguish all the afflictions of sentient beings; may all sentient beings obtain hair that is glossy, hair that is fine and dense, hair that does not encroach upon the temples and the forehead; may all sentient beings obtain hair that is soft, hair that grows as far as the temples and forehead and does not overrun them; may all sentient beings obtain hair like the svastika sign, hair whorled and turning to the right; may all sentient beings obtain hair bearing the marks of a buddha, forever apart from all the knots and habit-energies of affliction; may all sentient beings obtain hair of light, whose light shines everywhere upon the worlds of the ten directions; may all sentient beings obtain hair that is undisturbed, hair like the Tathāgata's, pure and wondrous and without admixture; may all sentient beings obtain hair that can become a crowning stūpa worthy of offerings, causing those who see it to be as though they saw the hair of a buddha; may all sentient beings all obtain the Tathāgata's hair that is without defiling attachment, forever apart from all gloom, from films over the eye, and from dust and grime.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away the topknot with its skin; it is for the sake of causing the minds of sentient beings to attain quiescence, that they may all fulfill the various dhāraṇīs (the all-holding), and that they may ultimately obtain the Tathāgata's knowledge of all modes and his ten kinds of power.
The gateway of giving the eyes: giving the eyes away, and vowing that beings obtain ten kinds of eye
“Sons of the Buddha! A bodhisattva-mahāsattva gives his eyes away to the various sorts of people who come begging, just as the bodhisattva Joyful Practice and the bodhisattva King Moonlight did, and as was the giving practiced by the remaining measureless bodhisattvas. When a bodhisattva-mahāsattva gives away his eyes, he raises the mind of purely giving the eye, he raises the mind of the pure eye of wisdom, he raises the mind of the light that relies upon the Dharma, he raises the mind that contemplates the unsurpassed Buddha-path directly before him, he gives rise to the mind that dedicates and directs toward vast wisdom, he gives rise to the mind of relinquishing equally with the bodhisattvas of the three times, he gives rise to the mind of indestructible pure faith in the unobstructed eye, and toward that beggar he raises the mind of joyfully taking him in; for the sake of bringing all the spiritual penetrations to their completion, for the sake of bringing forth the Buddha-eye, for the sake of enlarging the great mind of awakening, for the sake of cultivating great kindness and compassion, and for the sake of subduing the six faculties, upon dharmas such as these he gives rise to his mind. Sons of the Buddha! When a bodhisattva-mahāsattva gives away his eyes, toward that beggar his heart gives rise to love and delight; he establishes for him an assembly of giving, and increases the power of the Dharma; he lets go of the world's love-views and its heedlessness, cuts off the bondage of greed and desire, and cultivates awakening; following whatever the other seeks, his mind abides unmoved, he does not go against the other's wish, he causes all to be satisfied, and he constantly accords with the practice of relinquishing that has no second thought. With this root of goodness he dedicates and directs thus, namely: ‘May all sentient beings obtain the most excellent eye, showing and guiding all; may all sentient beings obtain the unobstructed eye, opening wide the treasury of wisdom; may all sentient beings obtain the pure fleshly eye, its light illumining and penetrating through, with nothing that can screen it; may all sentient beings obtain the pure divine eye, seeing entirely the deeds and fruits of the births and deaths of sentient beings; may all sentient beings obtain the pure Dharma-eye, able to accord with and enter into the realm of the Tathāgata; may all sentient beings obtain the eye of wisdom, letting go of all discriminating attachment; may all sentient beings be fully possessed of the Buddha-eye, awakening entirely to all dharmas; may all sentient beings accomplish the universal eye, exhausting all realms without any obstruction; may all sentient beings accomplish the pure eye that is free of the film of delusion, knowing that the realm of sentient beings is empty and without anything at all; may all sentient beings be fully possessed of the pure and unobstructed eye, all reaching the ultimate of the Tathāgata's ten powers.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his eyes; it is for the sake of causing sentient beings to obtain the pure eye of omniscience.
The gateway of giving the ears and nose: two things given in one passage, while the vows are set up separately
“Sons of the Buddha! A bodhisattva-mahāsattva is able to give his ears and his nose to the various sorts who come begging, just as the bodhisattva King Surpassing Practice and the bodhisattva Victor Without Enmity did, and as the remaining measureless bodhisattvas did. When he gives, he draws near to and attends upon the beggar, and with a concentrated mind cultivates the practices of the bodhisattvas; he is fully possessed of the Buddha-lineage and is born into the house of the Tathāgata; he calls to mind the practice of giving cultivated by all the bodhisattvas, and constantly and diligently gives rise to the awakening of all buddhas, purifying the merit and the wisdom of his faculties; he contemplates the three kinds of existence (existence in the realm of desire, in the realm of form, and in the formless realm, that is, existence within the three realms), and there is not one of them that is firm; he vows constantly to see the buddhas and bodhisattvas, and to accord with and call to mind all the Buddha-dharmas; he knows that this body is false and empty of anything at all, and so he does not begrudge it. When the bodhisattva gives away his ears and nose in this way, his mind is constantly quiescent and his faculties are tamed; he causes sentient beings to escape and to be delivered from the various perils and calamities, and to grow all wisdom and merit; he enters the great sea of giving, penetrates the meaning of the Dharma, and fully cultivates all the paths; he acts in reliance upon wisdom, gains sovereignty in the Dharma, and with an unfirm body purchases the firm body. Sons of the Buddha! When a bodhisattva-mahāsattva gives away his ears, he dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings obtain the unobstructed ear, hearing everywhere all the sounds of the preaching of Dharma; may all sentient beings obtain the unhindered ear, understanding entirely all sounds; may all sentient beings obtain the Tathāgata's ear, keen and penetrating in all things without stoppage or blockage; may all sentient beings obtain the pure ear, not giving rise to a discriminating mind on account of this base, the ear; may all sentient beings obtain the ear that is neither deaf nor dull, causing benighted consciousness in the end not to arise; may all sentient beings obtain the ear that pervades the Dharma realm, knowing entirely the Dharma-sounds of all buddhas; may all sentient beings obtain the unobstructed ear, awakening to all unhindered dharmas; may all sentient beings obtain the indestructible ear, well knowing the various treatises and disputations, with none able to destroy them; may all sentient beings obtain the ear of universal hearing, vast and pure, becoming a king among ears; may all sentient beings be fully possessed of the divine ear and of the Buddha-ear.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his ears; it is for the sake of causing sentient beings all to obtain the pure ear. Sons of the Buddha! When a bodhisattva-mahāsattva gives away his nose, he dedicates and directs thus, namely: ‘May all sentient beings obtain a high and straight nose, obtain a nose of the excellent signs, obtain a nose of good marks, obtain a nose that may be loved and delighted in, obtain a pure and wondrous nose, obtain an accordant nose, obtain a lofty and manifest nose, obtain a nose that subdues enemies, obtain a nose good to look upon, obtain the nose of a Tathāgata; may all sentient beings obtain a face apart from anger and wrath, obtain the face of all dharmas, obtain an unobstructed face, obtain a face good to look upon, obtain an accordant face, obtain a pure face, obtain a face apart from faults, obtain the perfect face of a Tathāgata, obtain a face that pervades every place, obtain a face of measureless beauty.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his nose; it is for the sake of causing sentient beings ultimately to enter the dharmas of all buddhas, for the sake of causing sentient beings ultimately to take in the dharmas of all buddhas, for the sake of causing sentient beings ultimately to know the dharmas of all buddhas, for the sake of causing sentient beings ultimately to uphold and maintain the dharmas of all buddhas, for the sake of causing sentient beings ultimately always to see all the Tathāgatas, for the sake of causing sentient beings all to be able to realize the Dharma-gates of the buddhas, for the sake of causing sentient beings ultimately to accomplish a mind that none can destroy, for the sake of causing sentient beings all to be able to illumine and understand the true Dharma of all buddhas, for the sake of causing sentient beings everywhere to adorn and purify the Buddha-lands, and for the sake of causing sentient beings all to obtain the body of the Tathāgata's great and mighty power. This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his ears and his nose.
The gateway of giving the teeth: abiding in the ground of firmness and sovereignty, and only then able to give
“Sons of the Buddha! A bodhisattva-mahāsattva abiding within the ground of firmness and sovereignty is able to give his teeth to the various sorts of sentient beings, just as in ages past the bodhisattva King Flower-Teeth and the bodhisattva King of the Six-Tusked Elephants did, and as the remaining measureless bodhisattvas did. When a bodhisattva-mahāsattva gives away his teeth, his mind is pure, rare and hard to come by as the uḍumbara flower (the flower that appears once in a vast age). Namely: he gives with an inexhaustible mind, gives with a mind of great faith, gives with a mind that step by step accomplishes measureless relinquishing, gives with a mind that has tamed the faculties, gives with a mind that relinquishes everything entirely, gives with the vowing mind that seeks omniscience, gives with a mind that brings ease and joy to sentient beings; this is great giving, this is utmost giving, this is excellent giving, this is the most excellent giving, and he gives with a mind that cuts away what his own body vitally needs and yet holds no grudge. At that time the bodhisattva dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings obtain sharp and white teeth, becoming the most excellent stūpa, receiving the offerings of gods and humans; may all sentient beings obtain even teeth, like the excellent marks of a buddha, without gaps or defects; may all sentient beings obtain a tamed mind, well able to head toward the bodhisattvas' practice of the perfections; may all sentient beings be well able to have purity within the mouth, their teeth fresh and white, manifest and distinct; may all sentient beings obtain teeth that may be called to mind and that are adorned, their mouths pure, without any mark that could be loathed; may all sentient beings have their teeth accomplished and complete to the full forty, constantly emitting all sorts of rare and wondrous fragrance; may all sentient beings have their thought well tamed, their teeth fresh and clean as a white lotus, the lines whorling round and forming the svastika sign; may all sentient beings have lips fresh and pure and teeth white, emitting measureless light that shines everywhere; may all sentient beings have teeth firm and sharp, eating without leaving a whole grain, without craving for flavors, becoming a superior field of merit; may all sentient beings constantly emit light from between their teeth, conferring upon the bodhisattvas the foremost prediction (the conferring of a prediction).’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his teeth; it is for the sake of causing sentient beings to be fully possessed of omniscience, and to have wisdom pure amid all dharmas.
The gateway of giving the tongue: opening his mouth and putting out his tongue to show the beggar
“Sons of the Buddha! When a bodhisattva-mahāsattva has someone come to beg for his tongue, toward that beggar he speaks with a mind of kindness and compassion in soft words and loving words, just as in ages past the bodhisattva King Upright Countenance and the bodhisattva Non-Retrogression did, and as the remaining measureless bodhisattvas did. Sons of the Buddha! When a bodhisattva-mahāsattva is receiving birth among the various destinies, there are measureless hundreds of thousands of koṭis of nayutas of sentient beings who come to beg for his tongue. At that time the bodhisattva settles that person upon a lion seat, and with a mind free of anger, a mind free of harming, a mind free of enmity, a mind of great and mighty virtue, a mind born from the Buddha-lineage, a mind abiding in what the bodhisattvas abide in, a mind constantly unmuddied and undisturbed, a mind abiding in great power, a mind with no clinging to the body, a mind with no clinging to speech, he sets both knees upon the ground, opens his mouth and puts forth his tongue, and shows it to the beggar; with a kindly mind and soft words he tells him, saying: ‘This body of mine now belongs entirely to you. You may take my tongue and use it as you wish; may whatever you vow for all be satisfied.’ At that time the bodhisattva dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings obtain a tongue that reaches everywhere, able to proclaim entirely the dharmas of all sorts of speech; may all sentient beings obtain a tongue that covers the face, so that what they say has nothing double in it and is entirely true; may all sentient beings obtain a tongue that can cover all Buddha-lands everywhere, displaying the sovereign spiritual penetrations of all buddhas; may all sentient beings obtain a soft and slender tongue, constantly receiving flavors that are beautiful, pure and superior; may all sentient beings obtain a tongue of eloquence, able to cut off all the nets of doubt of the world; may all sentient beings obtain a tongue of light, able to emit countless myriads of koṭis of lights; may all sentient beings obtain a decisive tongue, disputing all dharmas without exhaustion; may all sentient beings obtain a tongue that can tame all everywhere, well able to open up and show all the secret essentials, so that whatever they say causes people to have faith and to accept it; may all sentient beings obtain a tongue that penetrates all everywhere, well entering the great sea of all speech; may all sentient beings obtain the tongue that speaks well of all the Dharma-gates, reaching the far shore in every knowledge of language.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his tongue; it is for the sake of causing sentient beings all to obtain the perfect and unobstructed wisdom.
The gateway of giving the head: relinquishing his head in order to accomplish ten kinds of head of wisdom
“Sons of the Buddha! A bodhisattva-mahāsattva gives away his head to the various sorts who come begging, just as the bodhisattva Most Excellent Wisdom did, and as was the giving practiced by the great man the King of the land of Kāśi and the other great bodhisattvas; it is because he wishes to accomplish the head of the most excellent wisdom that enters into all dharmas, because he wishes to accomplish the head that realizes great awakening and rescues sentient beings, because he wishes to be fully possessed of the head that sees all dharmas as the very first, because he wishes to obtain the head of the pure wisdom of right view, because he wishes to accomplish the unobstructed head, because he wishes to realize the head of the first ground, because he seeks the head of the most excellent wisdom in the world, wishing to accomplish the head of pure wisdom whose crown none within the three realms can see, because he wishes to obtain the head of the king of wisdom that displays itself as reaching everywhere throughout the ten directions, and because he wishes to fulfill the sovereign head that none among all dharmas is able to destroy. Sons of the Buddha! A bodhisattva-mahāsattva who abides in this dharma and cultivates it diligently has already entered into the lineage of all buddhas and gives as a buddha gives; in the presence of the buddhas he gives rise to pure faith and increases his roots of goodness; he causes the various sorts who come begging all to obtain joy and satisfaction; his mind is pure and his gladness measureless; his mind is pure and his understanding faithful, illumining the Buddha-dharma; he gives rise to the intention for awakening, and abides in the mind of relinquishing; his faculties are glad and his merit increases; he gives rise to good desire, and constantly delights to practice the vast practice of giving. At that time the bodhisattva dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings obtain the head of a Tathāgata, obtain the invisible crown; in every place may there be none who can outshine them, and among all the Buddha-fields may they be the very foremost; may their hair whorl to the right, bright and pure and glossy, adorned with the svastika sign, rare in the world; may they be fully possessed of the head of a buddha and accomplish the head of wisdom, which is the very first head in all the world, the head that is complete, the head that is pure, the head of perfect wisdom that sits in the place of awakening.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his head; it is for the sake of causing sentient beings to obtain the most excellent Dharma and to accomplish the unsurpassed great wisdom.
The gateway of giving the hands and feet: taking faith as hands and practice as feet
“Sons of the Buddha! A bodhisattva-mahāsattva gives his own hands and feet to the various sorts of sentient beings, just as the bodhisattva Ever-Diligent and the bodhisattva King Sorrowless did, and as the remaining measureless bodhisattvas did. In the various places of birth among the various destinies he gives away his hands and feet; he takes faith as his hands, and raises up the practice of richly benefiting sentient beings; he goes back and forth and turns about, diligently cultivating the true Dharma, and vows to obtain jeweled hands and to take his hands as his giving; what he does is not spent in vain, and he is fully possessed of the bodhisattva-path; he constantly stretches out his hands in readiness to give widely; he steps out at ease and travels about, valiant and without timidity, and with the power of pure faith is fully possessed of the practice of diligence, wiping out the evil destinies and accomplishing awakening. Sons of the Buddha! When a bodhisattva-mahāsattva gives in this way, with a measureless and boundless vast mind he opens the pure Dharma-gate and enters the sea of all buddhas; he accomplishes the hands of giving and gives everywhere throughout the ten directions; by the power of his vows he holds fast the path of omniscience, and abides in the mind that is ultimately free of defilement; his dharma-body and his wisdom-body are without severance and without ruin, and none of the deeds of Māra can shake them; relying upon the good friend he makes his mind firm, and together with the bodhisattvas he cultivates the perfection of giving. Sons of the Buddha! When a bodhisattva-mahāsattva, seeking omniscience for the sake of sentient beings, gives away his hands and feet, he dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings be fully possessed of the power of the spiritual penetrations and all obtain jeweled hands; and having obtained jeweled hands, may they each revere one another, giving rise to the thought that the other is a field of merit, and make offerings to one another with all kinds of jewels; and may they further make offerings of the many jewels to all buddhas, raising clouds of wondrous jewels that spread throughout the Buddha-lands, causing sentient beings to give rise to kindness toward one another and not to vex or harm one another; and may they journey through the Buddha-fields, abiding without fear, naturally and fully possessed of the ultimate spiritual penetrations. And may they further all obtain jeweled hands, flower hands, incense hands, garment hands, canopy hands, flower-garland hands, powdered-incense hands, hands of adornments, boundless hands, measureless hands, universal hands; and having obtained hands such as these, may they by the power of the spiritual penetrations constantly and diligently go to all the Buddha-lands, able with a single hand to stroke everywhere all the world-systems of the buddhas, with sovereign hands to uphold sentient beings, obtaining hands of wondrous marks that emit measureless light, able with a single hand to cover sentient beings everywhere, accomplishing the Tathāgata's marks of webbing between the fingers and of nails like red copper.’ At that time the bodhisattva with the hands of his great vows covers sentient beings everywhere: ‘May all sentient beings in their aspiration constantly delight to seek unsurpassed awakening, bringing forth the great sea of all merit, seeing those who come to beg with joy and without weariness, entering the sea of the Buddha-dharma and being one with the roots of goodness of a buddha.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his hands and feet.
The gateway of giving the blood of his body: breaking open his body to let out blood, and dedicating with ten kinds of mind
“Sons of the Buddha! A bodhisattva-mahāsattva breaks open his own body and lets out blood to give to sentient beings, just as the bodhisattva Dharma-Deed and the bodhisattva King Good Intent did, and as the remaining measureless bodhisattvas did. When he gives away the blood of his body among the various destinies, he raises the mind that accomplishes omniscience, raises the mind that longs for and looks up to great awakening, raises the mind that delights to cultivate the bodhisattva practice, raises the mind that does not cling to the feeling of suffering, raises the mind that delights to see those who beg, raises the mind that does not disdain those who come to beg, raises the mind that heads toward all the bodhisattva paths, raises the mind that guards all the bodhisattvas' practice of relinquishing, raises the mind that enlarges the bodhisattvas' good giving, raises the mind of non-retrogression, the mind that does not rest, and the mind that does not cling fondly to himself; and he dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings all accomplish the dharma-body and the wisdom-body; may all sentient beings obtain a body without toil or weariness, like vajra; may all sentient beings obtain an indestructible body, which none is able to harm; may all sentient beings obtain a body like a conjuration, appearing everywhere in the world without exhaustion; may all sentient beings obtain a body that may be loved and delighted in, pure and wondrous and firm; may all sentient beings obtain a body born from the Dharma realm, the same as the Tathāgata's and without anything it depends upon; may all sentient beings obtain a body like the light of a wondrous jewel, which none of the world's people can outshine; may all sentient beings obtain a body that is a treasury of wisdom, sovereign within the realm of the deathless; may all sentient beings obtain a body that is a sea of jewels, so that all who see it gain benefit and none is spent in vain; may all sentient beings obtain a body of empty space, which the world's afflictions and calamities cannot defile.’ This is the dedication of roots of goodness performed by the bodhisattva-mahāsattva when he gives away the blood of his body — with a mind of the Great Vehicle, a pure mind, a vast mind, a glad mind, a mind of gladness at good fortune, a joyful mind, a superior mind, a mind of ease and joy, and an unmuddied mind.
The gateway of giving the marrow and flesh: ten things appearing before him, and only then the giving
“Sons of the Buddha! When a bodhisattva-mahāsattva sees someone begging for the marrow and flesh of his body, he is joyful and with soft words says to the beggar: ‘The marrow and flesh of my body — take and use them as you wish.’ This is just as the bodhisattva Rich Benefit and the bodhisattva King All-Giving did, and as the remaining measureless bodhisattvas did. When in the various places of birth among the various destinies he gives his own marrow and flesh to those who beg, his joy is vast and his mind of giving increases; together with the bodhisattvas he cultivates roots of goodness, departs from the dust and grime of the world, and attains a deep aspiration; he gives his body everywhere, and his mind is not exhausted; he is fully possessed of measureless and vast roots of goodness, takes in all the jewels of wondrous merit, receives and carries out the bodhisattva-dharma without weariness; his mind constantly loves and delights in the merit of giving, and he gives everywhere to all, with no regret in his heart; he closely contemplates that all dharmas arise from conditions and have no substance of their own, and does not crave the undertaking of giving nor the fruit of that undertaking; whomever he meets, he gives to equally. Sons of the Buddha! When a bodhisattva-mahāsattva gives in this way, all buddhas appear before him, because he thinks of them as a father and thereby obtains their protective mindfulness; all sentient beings appear before him, because he would cause them everywhere to abide in pure dharmas; all worlds appear before him, because he would adorn and purify all the Buddha-lands; all sentient beings appear before him, because with a mind of great compassion he would rescue and guard them everywhere; all the Buddha-paths appear before him, because he delights to contemplate the Tathāgata's ten powers; all the bodhisattvas of the past, the future and the present appear before him, because he would together with them fulfill all roots of goodness; all fearlessnesses appear before him, because he is able to make the supreme lion's roar; all three times appear before him, because he obtains the wisdom of equality and contemplates them everywhere; all the world appears before him, because he gives rise to vast vows and cultivates awakening to the exhaustion of future kalpas; all the bodhisattvas' practices free of fatigue and weariness appear before him, because he gives rise to countless vast minds. Sons of the Buddha! When a bodhisattva-mahāsattva gives away his marrow and flesh, he dedicates and directs this root of goodness thus, namely: ‘May all sentient beings obtain a vajra body, which cannot be broken down; may all sentient beings obtain a firm and dense body, constantly without lack or diminishment; may all sentient beings obtain a mind-made body, like the body of a buddha, adorned and pure; may all sentient beings obtain a body of the marks of a hundred merits, adorning itself with the thirty-two marks; may all sentient beings obtain a body wondrously adorned with the eighty excellent signs, fully possessed of the ten powers and not to be cut off or broken; may all sentient beings obtain the body of a Tathāgata, ultimately pure and beyond all measure; may all sentient beings obtain a firm body, which none of the enemies of Māra can destroy; may all sentient beings obtain a body of a single mark, one and the same in bodily mark with the buddhas of the three times; may all sentient beings obtain an unobstructed body, filling the realm of empty space with a pure dharma-body; may all sentient beings obtain a body that is the treasury of awakening, able to contain the whole world everywhere.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when, seeking omniscience, he gives away his marrow and flesh; it is for the sake of causing sentient beings all to obtain the Tathāgata's ultimately pure and measureless body.
The gateway of giving the heart: giving away one's own heart, and vowing that beings obtain twenty kinds of mind
“Sons of the Buddha! A bodhisattva-mahāsattva gives his heart to the various sorts who come begging, just as the bodhisattva Without Regret or Weariness and the bodhisattva King Unobstructed did, and as the remaining measureless great bodhisattvas did. When he gives his own heart to those who beg, he does so with a mind that studies sovereign giving, a mind that cultivates all giving, a mind that practices the dāna-pāramitā (the perfection of giving), a mind that accomplishes the dāna-pāramitā, a mind that studies all the bodhisattvas' giving, a mind that relinquishes all entirely and inexhaustibly, a mind accustomed to giving all entirely, a mind that shoulders all the bodhisattvas' practice of giving, a mind that holds in right mindfulness all buddhas appearing before him, and a mind that makes offerings to all who come begging without any cutting off. When a bodhisattva-mahāsattva gives in this way, his mind is pure — for the sake of delivering all sentient beings, for the sake of obtaining the place of the awakening of the ten powers, for the sake of practicing in reliance upon the great vow, for the sake of abiding in the bodhisattva-path, for the sake of accomplishing omniscience, and for the sake of not casting away his original vow — and he dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings obtain a mind that is a vajra treasury, which none of the vajra encircling mountains and the like can destroy; may all sentient beings obtain a mind of the vajra realm adorned with the svastika sign, obtain a mind that none can shake, obtain a mind that cannot be made afraid, obtain a mind that benefits the world constantly and without exhaustion, obtain a mind that is the treasury of wisdom of the banner of great valor, obtain a mind like the firm banner of Nārāyaṇa (the mighty one), obtain a mind like the sea of sentient beings that cannot be exhausted, obtain a mind of the treasury of Nārāyaṇa that none can destroy, obtain a mind that extinguishes the deeds of Māra and the hosts of Māra, obtain a mind without fear, obtain a mind of great and mighty virtue, obtain a mind of constant diligence, obtain a mind of great valor, obtain a mind that is not startled or frightened, obtain a mind clad in vajra armor, obtain the supreme mind among all the bodhisattvas, obtain a mind of the light of awakening that accomplishes the Buddha-dharma, obtain the mind that sits beneath the tree of awakening, abides in the true Dharma of all buddhas, is apart from all confusion, and accomplishes omniscience, obtain the mind that accomplishes the ten powers.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his heart; it is for the sake of causing sentient beings not to be defiled by the world and to be fully possessed of the mind of the Tathāgata's ten powers.
The gateway of giving the intestines, kidneys, liver and lungs: contemplating that the body is not firm, and purchasing with it the firm body
“Sons of the Buddha! If someone begs a bodhisattva-mahāsattva for his intestines, kidneys, liver and lungs, he gives them all away to him, just as the bodhisattva Good Giving and the bodhisattva Sovereign King Subduer of Māra did, and as the remaining measureless great bodhisattvas did. When he practices this giving and sees the beggar come, his mind is joyful and he looks upon him with kindly eyes; for the sake of seeking awakening, whatever the other has need of he gives him entirely, and in his heart there is no regret midway. He contemplates that this body has nothing firm about it: ‘I ought to give it to him, and thereby take up the firm body.’ And he further calls to mind that this body will before long be ruined, and that those who see it will be disgusted; it is what foxes, wolves and hungry dogs would eat; this body is impermanent and will in the end be cast away, eaten by other creatures, and it will itself know nothing of it. Sons of the Buddha! When a bodhisattva-mahāsattva makes such a contemplation, knowing the body to be impermanent and filthy in the extreme, he understands within the Dharma and gives rise to great joy; with a reverent mind he looks closely at that one who has come begging, with the thought that a good friend has come to guard him, and whatever the other begs for there is nothing he does not bestow, so that with an unfirm body he purchases the firm body. Sons of the Buddha! When a bodhisattva-mahāsattva gives in this way, all his roots of goodness are used for dedication: ‘May all sentient beings obtain a body that is a treasury of wisdom, pure within and without; may all sentient beings obtain a body that is a treasury of merit, able everywhere to hold fast the vow of omniscience; may all sentient beings obtain a body superior and wondrous, holding wondrous fragrance within and emitting light without; may all sentient beings obtain a body whose belly does not protrude, straight above and below, its limbs and joints in proportion; may all sentient beings obtain a body of wisdom, filled and gladdened and nourished by the flavor of the Buddha-dharma; may all sentient beings obtain an inexhaustible body, cultivating and abiding in the profound nature of dharmas; may all sentient beings obtain a body that is the pure treasury of dhāraṇī (the all-holding), displaying all dharmas with subtle and wondrous eloquence; may all sentient beings obtain a pure body, pure within and without, whether in body or in mind; may all sentient beings obtain a body of the deep contemplative practice of the Tathāgata's wisdom, filled with wisdom and sending down the great rain of Dharma; may all sentient beings obtain a body quiescent within, that outwardly becomes for sentient beings a king of the banner of wisdom, emitting great light that shines upon all everywhere.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his intestines, kidneys, liver and lungs; it is for the sake of causing sentient beings to be pure within and without and all to abide in unobstructed wisdom.
The gateway of giving the bones of the limbs and joints: relinquishing the bones of the body's parts, and vowing that beings obtain twenty kinds of body
“Sons of the Buddha! A bodhisattva-mahāsattva gives the various bones of his limbs and joints to those who come begging, just as the bodhisattva Dharma Treasury and the bodhisattva King Light did, and as the remaining measureless great bodhisattvas did. When he gives away the bones of the limbs and joints that are parts of his own body, seeing the beggar come, he gives rise to a mind of love and delight, a mind of joy, a mind of pure faith, a mind of ease and joy, a mind of valor, a mind of kindness, an unobstructed mind, a pure mind, a mind that bestows whatever the other begs for. When a bodhisattva-mahāsattva gives away the bones of his body, he dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings obtain a body like a conjuration, no longer receiving a body of bone, flesh and blood; may all sentient beings obtain a vajra body, indestructible and which none can overcome; may all sentient beings obtain the perfect dharma-body of omniscience, born within the realm that is without bondage, without attachment and without tie (that is, the realm of nirvāṇa); may all sentient beings obtain a body of the power of wisdom, its faculties complete, neither cut off nor ruined; may all sentient beings obtain a body of the power of the Dharma, sovereign in the power of wisdom and reaching the far shore; may all sentient beings obtain a firm body, that body upright and true, constantly without scattering or ruin; may all sentient beings obtain a body that responds as is fitting, teaching, transforming and taming all sentient beings; may all sentient beings obtain a body perfumed by wisdom, fully possessed of the great strength of limbs and joints like Nārāyaṇa's; may all sentient beings obtain a body firm and continuous without any severance, forever apart from all exhaustion and toil; may all sentient beings obtain a body abiding in great strength, entirely and fully possessed of the great strength of diligence; may all sentient beings obtain the dharma-body that is equal throughout the world, abiding in the place of measureless and supreme wisdom; may all sentient beings obtain a body of the power of merit, so that those who see it receive benefit and are far removed from all evils; may all sentient beings obtain a body without any place of dependence, and all be fully possessed of the wisdom that depends on and clings to nothing; may all sentient beings obtain a body taken in by the buddhas, constantly guarded and protected by all buddhas; may all sentient beings obtain a body that richly benefits all sentient beings everywhere, able to enter everywhere into all the destinies; may all sentient beings obtain a body that appears everywhere, able everywhere to illumine and display all Buddha-dharmas; may all sentient beings obtain a body fully possessed of diligence, with concentrated mindfulness diligently cultivating the wisdom-practice of the Great Vehicle; may all sentient beings obtain a pure body apart from self-conceit and arrogance, its wisdom constantly abiding and nothing shaking or disturbing it; may all sentient beings obtain a body of firm practice, accomplishing the undertaking of the omniscience of the Great Vehicle; may all sentient beings obtain the body of the household of the buddhas, forever apart from all the births and deaths of the world.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away the bones of his body; it is for the sake of causing sentient beings to obtain omniscience and to be forever pure.
The gateway of giving the skin of his body: treating the one who comes with a knife as a benefactor
“Sons of the Buddha! When a bodhisattva-mahāsattva sees someone come holding a sharp knife in his hand, begging for the skin of his body, joy arises in his heart and his faculties are glad, as though a man had bestowed a heavy kindness upon him; he goes out to meet him and brings him in, lays out a seat and asks him to sit, bows his body in reverence, and thinks thus: ‘This one who has come begging is very hard to meet with; it is because he would fulfill my vow of omniscience that he has come to ask, and this is precisely to benefit me.’ And joyfully, with a gentle countenance, he says to him: ‘This body of mine now I relinquish entirely; the skin you have need of, take and use as you wish.’ This is just as in ages past the bodhisattva Pure Treasury and the bodhisattva King of the Golden-Flanked Deer did, and as the remaining measureless great bodhisattvas did, with nothing different. At that time the bodhisattva dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings obtain fine skin, pure as the color and mark of a Tathāgata, so that those who see it are not disgusted; may all sentient beings obtain indestructible skin, like vajra, which none is able to destroy; may all sentient beings obtain golden skin, like the superb true gold of Jambūnada (the finest gold that comes out of the river among the jambu trees), pure and bright and clean; may all sentient beings obtain skin of measureless colors, manifesting pure colors according to what the mind of the other delights in; may all sentient beings obtain skin of pure and wondrous color, fully possessed of the color and marks of a Tathāgata, good and soft and pure as a śramaṇa's; may all sentient beings obtain skin of the foremost color, pure in its own nature, its color and marks beyond compare; may all sentient beings accomplish the skin of the Tathāgata's pure color, adorning themselves with all the marks and signs; may all sentient beings obtain skin of wondrous color, emitting great light that shines upon all everywhere; may all sentient beings obtain skin of a net of brightness, like a lofty banner in the world, emitting perfect light beyond what can be told; may all sentient beings obtain skin of glossy color, all its colors and marks entirely pure.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away the skin of his body; it is for the sake of causing sentient beings all to obtain all the adorned and purified Buddha-fields, and to be fully possessed of the Tathāgata's great merit.
The gateway of giving the fingers and toes: giving without seeking beautiful desires and without prizing reputation
“Sons of the Buddha! A bodhisattva-mahāsattva gives his fingers and toes to the various sorts who come begging, just as the bodhisattva Firm Diligence and the bodhisattva Sovereign King of Jambudvīpa did, and as the remaining measureless great bodhisattvas did. At that time the bodhisattva's countenance is harmonious and glad, his mind at ease and good, without inversion; he rides upon the Great Vehicle; he does not seek beautiful and wondrous desires and does not prize reputation; he only gives rise to the vast intention of a bodhisattva, is far removed from stinginess and jealousy and all defilements, and turns wholly toward the Tathāgata's unsurpassed wondrous Dharma. Sons of the Buddha! When a bodhisattva-mahāsattva gives in this way, he gathers up his various roots of goodness and uses them all for dedication: ‘May all sentient beings obtain slender and long fingers, no different from a buddha's; may all sentient beings obtain well-rounded fingers, in proportion above and below; may all sentient beings obtain fingers with nails of red copper, those nails rising high, pure and illumining and penetrating through; may all sentient beings obtain the fingers of the great man of the excellence of omniscience, able entirely to hold and maintain all dharmas; may all sentient beings obtain fingers of the excellent signs, fully possessed of the ten powers; may all sentient beings obtain the fingers of a great person, slender and well-rounded and even; may all sentient beings obtain fingers of the wheel-mark, the joints of the fingers perfect and their lines whorling to the right; may all sentient beings obtain fingers like a lotus with the svastika sign whorling upon them, adorned with the marks and signs that are the karmic recompense of the ten powers; may all sentient beings obtain fingers that are a treasury of light, emitting great light that shines upon Buddha-worlds beyond what can be told; may all sentient beings obtain well-arrayed fingers, skillfully distributed and fully possessed of the webbing.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives away his fingers; it is for the sake of causing sentient beings all to obtain purity of mind.
The gateway of giving the fingernails in seeking the Dharma: exchanging the fingernails for a single sentence of Dharma
“Sons of the Buddha! When a bodhisattva-mahāsattva seeks the Dharma, if someone says: ‘If you can give me your fingernails together with the flesh, I will give you the Dharma,’ the bodhisattva answers, saying: ‘Only give me the Dharma. The fingernails with the flesh — take and use them as you wish.’ This is just as the bodhisattva Sovereign King in Seeking the Dharma and the bodhisattva Inexhaustible did, and as the remaining measureless great bodhisattvas did: for the sake of seeking the Dharma, wishing to use the true Dharma to open up and expound it, to richly benefit sentient beings, and to cause all sentient beings to attain satisfaction, he relinquishes the fingernails together with the flesh to the various sorts who come begging. At that time the bodhisattva dedicates and directs this root of goodness thus, namely: ‘May all sentient beings all obtain the nails of the buddhas' mark of red copper; may all sentient beings obtain glossy nails, adorned with the excellent signs; may all sentient beings obtain bright and pure nails, illumining and penetrating through as the very first; may all sentient beings obtain the nails of omniscience, fully possessed of the marks of a great person; may all sentient beings obtain incomparable nails, undefiled by attachment amid all the worlds; may all sentient beings obtain wondrously adorned nails, their light shining upon all worlds everywhere; may all sentient beings obtain indestructible nails, pure and without lack or defect; may all sentient beings obtain nails of the mark that is the skillful means of entering all the Buddha-dharmas, their vast wisdom entirely pure; may all sentient beings obtain well-born nails, so that of the bodhisattva's karmic fruits there is none that is not pure and wondrous; may all sentient beings obtain the nails of the great guiding master of omniscience, emitting the treasury of wondrous light of measureless colors.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when, for the sake of seeking the Dharma, he gives away the fingernails together with the flesh; it is for the sake of causing sentient beings to be fully possessed of the unobstructed power of the buddhas' nails of omniscience.
The gateway of throwing himself into a fire pit in seeking the Dharma: entering a fire pit of the human world and at once hearing the Dharma — the true Dharma is very easily gotten
“Sons of the Buddha! A bodhisattva-mahāsattva seeks the Dharma-treasury of the buddhas with reverence and esteem, giving rise to the thought that it is hard to obtain. If one who is able to preach the Dharma comes and says to him: ‘If you can throw your body into a fire pit seven fathoms deep (a fathom being seven feet), I will bestow the Dharma upon you,’ then the bodhisattva, having heard it, is joyful and leaps up, and contemplates thus: ‘For the sake of the Dharma I ought even to abide long in Avīci hell and all the evil destinies and undergo measureless suffering — how much more so merely to enter a fire pit of the human world and thereby be able to hear the Dharma? Marvelous! The true Dharma is after all as easily gotten as this: without undergoing the measureless bitter torments of the hells, I need only enter the fire pit and at once I may hear it. Only preach for me; I will enter the fire pit.’ This is just as the bodhisattva King Seeker of Good Dharma and the bodhisattva Vajra Contemplation, who for the sake of seeking the Dharma entered into a fire pit. At that time the bodhisattva dedicates and directs this root of goodness thus, namely: ‘May all sentient beings abide in the dharmas of omniscience wherein the buddhas abide, never turning back from unsurpassed awakening; may all sentient beings be apart from all perils and hardships, and receive the ease and joy of the buddhas; may all sentient beings obtain a fearless mind, apart from all terrors; may all sentient beings constantly delight to seek the Dharma, fully possessed of gladness and joy, adorning themselves with the many dharmas; may all sentient beings be apart from all the evil destinies, extinguishing the blazing fire of all three poisons (greed, anger and delusion); may all sentient beings constantly obtain ease and joy, fully possessed of the excellent and wondrous joys of the Tathāgata; may all sentient beings obtain the bodhisattva's mind, forever apart from all the fires of greed, anger and delusion; may all sentient beings all obtain the joy of the bodhisattva's samādhis, seeing all buddhas everywhere with great gladness of mind; may all sentient beings speak well of the true Dharma, reaching the ultimate in the Dharma and constantly not forgetting it; may all sentient beings be fully possessed of the wondrous joy of the bodhisattva's spiritual penetrations, ultimately abiding in the knowledge of all modes.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when, for the sake of seeking the true Dharma, he throws himself into a fire pit; it is for the sake of causing sentient beings to be apart from the deeds that obstruct and all to be fully possessed of the fire of wisdom.
The gateway of undergoing the multitude of sufferings in seeking and guarding the Dharma: undergoing in an evil man's stead the suffering he ought to undergo
“Sons of the Buddha! A bodhisattva-mahāsattva, for the sake of seeking the true Dharma, discriminates and expounds it, opens the bodhisattva-path, shows the road of awakening, heads toward unsurpassed wisdom, diligently cultivates the ten powers, broadens the mind of omniscience, obtains the dharma of unobstructed wisdom, and causes sentient beings to be pure and to abide in the realm of the bodhisattvas. When he diligently cultivates great wisdom and guards the awakening of the buddhas, he undergoes measureless afflictions and suffering entirely in his own body, just as the bodhisattva Seeker of Good Dharma and the bodhisattva King Valiant did, and as the remaining measureless great bodhisattvas did. For the sake of seeking the Dharma he undergoes measureless suffering, and he even takes in those exceedingly evil men who slander the true Dharma, who are covered over by evil deeds and held fast by the deeds of Māra; all the afflictions and sufferings that they ought to undergo, he, for the sake of seeking the Dharma, undergoes entirely in their stead. He dedicates and directs this root of goodness thus, namely: ‘May all sentient beings be forever apart from the pressing oppression of all suffering and affliction, and accomplish the spiritual penetrations of ease, joy and sovereignty; may all sentient beings be forever apart from all sufferings and obtain all joys; may all sentient beings forever extinguish the aggregates of suffering and obtain a body that illumines and appears, constantly receiving ease and joy; may all sentient beings escape the prison of suffering and accomplish the practice of wisdom; may all sentient beings see the road of safety and be apart from all the evil destinies; may all sentient beings obtain the joy of delight in the Dharma and forever cut off the multitude of sufferings; may all sentient beings forever pull out the multitude of sufferings, being kind and loving to one another with no mind to harm; may all sentient beings obtain the joy of the buddhas and be apart from the suffering of birth and death; may all sentient beings accomplish pure and incomparable ease and joy, which all sufferings and afflictions cannot harm; may all sentient beings obtain all excellent joys and be ultimately and fully possessed of the unobstructed joy of a buddha.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when, for the sake of seeking the Dharma, he undergoes the multitude of sufferings; it is because he would rescue and guard all sentient beings, causing them to be apart from perils and hardships and to abide in the place of liberation where omniscience is without any obstruction.
The gateway of relinquishing the realm and its cities in seeking the Dharma: prostrating himself full length for the sake of a single word
“Sons of the Buddha! When a bodhisattva-mahāsattva dwelling in the position of a king seeks the true Dharma, even for the sake of but one phrase, one word, one sentence, one meaning he gives rise to the thought that it is hard to obtain, and he is able wholly to exhaust and relinquish all that lies within the seas — near or far, the lands, the cities and towns, the people, the storehouses, the gardens and pools, the dwellings, the groves, the flowers and fruits, and even all rare and wondrous things, the palaces and pavilions, his wife and children and his retinue, and his kingship as well: all these he is able to relinquish. Within what is not firm he seeks the firm Dharma, because he would benefit all sentient beings, and he diligently seeks the buddhas' unobstructed liberation and the ultimately pure path of omniscience, just as the bodhisattva Great Power and Virtue and the bodhisattva King Surpassing Virtue did, and as the remaining measureless great bodhisattvas did. He diligently seeks the true Dharma, even to the least of it, for the sake of but one word prostrating himself full length upon the ground; he holds in right mindfulness all the Buddha-dharmas of the three times, and loves and delights to cultivate them; he never craves reputation or gain, and casts away all the world's sovereign kingly positions to seek the position of the sovereign Dharma-king of the buddhas; toward the world's joys his mind has no attachment, and he nourishes his mind with the dharmas that go beyond the world; he is forever apart from all the world's frivolous talk and abides in the buddhas' Dharma that is free of frivolous talk. At that time the bodhisattva dedicates and directs his various roots of goodness thus, namely: ‘May all sentient beings constantly delight to bestow gifts, relinquishing all entirely; may all sentient beings be able to relinquish what they have, with no regret midway in their hearts; may all sentient beings constantly seek the true Dharma, not begrudging body or life or the necessities of living; may all sentient beings obtain entirely the benefit of the Dharma, able to cut off the doubts and confusions of all sentient beings; may all sentient beings obtain the desire for good dharmas, their minds constantly glad and delighting in the true Dharma of all buddhas; may all sentient beings, for the sake of seeking the Buddha-dharma, be able to relinquish body and life and kingship as well, and with a great mind cultivate unsurpassed awakening; may all sentient beings esteem the true Dharma, constantly and deeply loving and delighting in it, not begrudging body or life; may all sentient beings uphold and maintain the buddhas' Dharma that is exceedingly hard to obtain, constantly and diligently cultivating it; may all sentient beings all obtain the light of the awakening of the buddhas, accomplishing the practice of awakening and being awakened not by another; may all sentient beings be constantly able to contemplate all Buddha-dharmas, pulling out the arrow of doubt so that their minds attain safety.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when, for the sake of seeking the true Dharma, he relinquishes his realm and its cities; it is for the sake of causing sentient beings to be perfect in knowledge and vision, and constantly to abide upon the road of safety.
The gateway of cutting off killing and giving fearlessness: becoming a great king and forbidding all slaughter
“Sons of the Buddha! A bodhisattva-mahāsattva becomes a great king, sovereign in the Dharma, and everywhere puts forth his commands, causing the deed of killing to be done away with; all the slaughtering in the cities, towns and villages within Jambudvīpa he causes to be forbidden and cut off; to the footless, the two-footed, the four-footed, the many-footed, to the various kinds of living creatures he gives fearlessness everywhere, with no mind to bully or to rob; he cultivates widely all the bodhisattva practices, presides over the myriad creatures with benevolence and kindness, does not encroach upon them or vex and harm them, gives rise to the mind of the wondrous jewel, and brings safety to sentient beings; in the presence of the buddhas he establishes a deep aspiration, constantly abides of himself in the three kinds of pure precept, and causes sentient beings likewise to abide in them. A bodhisattva-mahāsattva causes sentient beings to abide in the five precepts and forever to cut off the deed of killing; and he dedicates and directs this root of goodness thus, namely: ‘May all sentient beings give rise to the bodhisattva's mind, be fully possessed of wisdom, and forever keep their life-span without any end; may all sentient beings abide for measureless kalpas, make offerings to all buddhas, revere them and cultivate diligently, and increase their life-span yet further; may all sentient beings be fully possessed of practice, apart from the dharmas of old age and death, so that no calamity or poison may harm their lives; may all sentient beings be fully accomplished in a body without sickness or affliction, sovereign in life-span, able to abide as they wish; may all sentient beings obtain an inexhaustible life-span, to the exhaustion of future kalpas abiding in the bodhisattva-practice, teaching, transforming and taming all sentient beings; may all sentient beings become a gateway of life-span, wherein the roots of goodness of the ten powers increase; may all sentient beings be fully possessed of roots of goodness, obtain an inexhaustible life-span, and fulfill their great vows; may all sentient beings all see the buddhas and make offerings and render service to them, abiding in an inexhaustible life-span and gathering roots of goodness; may all sentient beings in the presence of the Tathāgata study well what ought to be studied, and obtain the gladness of the noble Dharma and an inexhaustible life-span; may all sentient beings obtain the life-faculty that abides constantly, without aging and without sickness, and with valor and diligence enter the wisdom of a buddha.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he abides in the three groups of pure precepts and forever cuts off the deed of killing; it is for the sake of causing sentient beings to obtain the perfect wisdom of the Buddha's ten powers.
The gateway of rescuing those whose male form has been ruined: wealth rescues from present suffering, Dharma rescues from suffering to come
“Sons of the Buddha! A bodhisattva-mahāsattva sees that there are sentient beings who harbor cruelty in their hearts and who ruin the male form belonging to all sorts of humans and beasts, causing their bodies to have lack and diminishment and to undergo all manner of bitter torment; and having seen this, he raises great kindness and compassion and pities and rescues them, causing all the people of Jambudvīpa to cast away this occupation. At that time the bodhisattva says to that man: ‘Why would you do such an evil deed as this? I have storehouses in the hundreds of thousands of myriads of koṭis, filled entirely with all the implements of joy; whatever you have need of I will give you. What you do — from it the multitude of offenses is born, and I now urge you not to do this thing. The deed you do is not in accord with principle, and even should you gain something by it, where then could you use it? To harm another and benefit oneself — in the end there is no such principle. Evil conduct such as this and all manner of unwholesome dharmas are not praised by any Tathāgata.’ And having spoken these words, he then gives him entirely all the implements of joy that he has. And further with good words he preaches the subtle and wondrous Dharma for him, causing him to be glad. Namely: he shows him the dharma of quiescence, causing him to have faith and to accept it, to extinguish what is unwholesome, to practice pure deeds, and to give rise to kindness toward one another and not to vex and harm one another. And that man, having heard it, forever casts away his offenses and evils. At that time the bodhisattva dedicates and directs this root of goodness thus, namely: ‘May all sentient beings be fully possessed of the form of a man, and accomplish the Tathāgata's mark of the sheathed organ; may all sentient beings be fully possessed of the form of a male, giving rise to a valiant mind and cultivating all the pure practices; may all sentient beings be fully possessed of valiant strength, constantly acting as leaders, abiding in unobstructed wisdom and never turning back; may all sentient beings all obtain and be fully possessed of the body of a great man, forever apart from the mind of greed and desire and free of defiling attachment; may all sentient beings all accomplish the dharmas of a good man, their wisdom increasing and praised by all buddhas; may all sentient beings everywhere obtain and be fully possessed of the strength of a great person, constantly able to cultivate the roots of goodness of the ten powers; may all sentient beings never lose or ruin the form of a male, constantly cultivating merit and wisdom and dharmas never had before; may all sentient beings amid the five desires be unattached and unbound, their minds attaining liberation, weary of and apart from the three kinds of existence, abiding in the bodhisattva-practice; may all sentient beings accomplish the man of foremost wisdom, whom all people honor and trust and obey in his teaching; may all sentient beings be fully possessed of the wisdom of the bodhisattva who is a great man, and before long become the unsurpassed great hero.’ This is the bodhisattva-mahāsattva's dedication of roots of goodness when he forbids all ruining of the male form; it is for the sake of causing sentient beings to be fully possessed of the form of a man, all to be able to guard the good men, to be born into the households of the worthy and the noble, to be fully possessed of wisdom, constantly and diligently to cultivate the excellent practices of a great man, to have the function of a great man, skillfully to be able to display the seven paths of the great man, and to be fully possessed of the buddhas' lineage of good men, the right teaching of a great man, the valor of a great man, the diligence of a great man, the wisdom of a great man, and the purity of a great man — causing sentient beings everywhere ultimately to obtain them all.
先看這一段站在哪裡
金剛幢菩薩在第六個迴向裡，一口氣說了六十件布施之事。這一子是其中的第二段——二十門，前十七門所捨的都是自己的身分：頂髻、眼、耳鼻、牙齒、舌、頭、手足、身血、髓肉、心、腸腎肝肺、肢節骨、身皮、手足指、連肉爪甲，然後是為求法而投火阬、代人受苦、捨國城，最後兩門是斷殺與救毀敗男形。全段只有一個說者，就是金剛幢；受者是在會的諸菩薩，「佛子」是對他們的泛稱。段中沒有一句插問，沒有一次「爾時」的敘事轉場，也沒有偈頌——頌在下一子的末尾。
這二十門為什麼算作一組？澄觀科此第六迴向為六十門，並判前二十七事是外財施，接著救獄囚一門兼於內外，其下二十九事唯明內財；本節二十門在總科中屬內財那一分之首（澄觀逐門疏釋處則編為二十六至四十五，救獄囚一門他在那裡說是「一向內財」，與總科的「兼於內外」微異，兩處並錄）。這裡要立刻做一個排誤：『內財』『外財』『六十門』這些名目，經文從頭到尾都沒有出現。它們是澄觀分判此段的科語，本篇以下凡用到，一律是澄觀承此科而說，不是經自己說的。讀者若把科名當成經文，讀華嚴的地基就歪了。
那麼經文自己說什麼？它說的是一個反覆二十次的句式：某菩薩往昔如此施，今菩薩亦如此施；施時心如何；施已「以諸善根如是迴向，所謂：」而下十願皆作「願一切眾生……」；末了『是為菩薩摩訶薩……善根迴向』，再加一句『為令眾生……故』。全段「願一切眾生」一百八十七見，「是為菩薩摩訶薩」二十二見（門三耳、鼻各結一次，再加一次總結，所以比門數多二）。這一百八十七願裡，沒有一願是為自己求的——所捨是自己的身分、國城與護生之力，所願全在眾生。這就是「隨順堅固一切善根」之所以稱為迴向，經文自己已經顯出來了，不必外求解釋。
還有一句要先立住。澄觀在第一門說完施行之後，加了一句總持全段的話：此門連同它的迴向，具足七種最勝而成就波羅蜜，前後諸門的文字大多略去不寫。這是說：施之所以成為度，關鍵不在所捨之物有多重，而在那七最勝。第一門把它寫全，其餘十九門讀者要自己補上。
施頂髻門：先問『捨得最貴重的那一分時，心會不會亂』
一個人要布施自己身上最貴重的一分，第一個實際問題不是『捨不捨得』，而是『捨的當下，心亂不亂』。這一門就答這個。
經文寫得極細：菩薩見乞者來先「心生歡喜」，然後告訴他這頂髻在閻浮提中最為第一——不是輕描淡寫地說『不值錢，拿去』，而是明說它最貴重，然後才給。接著八個字：「心無動亂，不念餘業」。澄觀把這一段施行分作六節：見乞者而生欣、語意清淨、身業正捨、欣慕上流、巧安諦理、決志思齊，並各繫一個所以然——住種性故、離二障故、事業勝故、意樂勝故、無相攝故、依止勝故。
這裡要排一個誤。經文說「不取於苦，了知苦受無相無生」，容易被讀成『修到不痛了』。經文的措辭其實更精確：它不說沒有苦受，說的是不取著於苦受，並且知道諸受互相生起、沒有一個常住不變的。痛還是痛，但心不在痛上停住。
落到用處：這一門給的不是刀，是一張自檢表——你在給出最捨不得的東西時，是先貶低它才給得出，還是明知其貴重而仍歡喜地給。前者是把心哄過去，後者才是這一門說的施。
施眼門：為什麼施眼願的是十種眼
第二門施眼。先看澄觀的一個提示：他引《大智度論》第十四說布施有三等，飲食是下、珍寶是中、頭目五臟是上。眼在這裡是上等之施的代表。
經文寫菩薩布施眼睛時所起的八種心與五句『為……故』，然後是十願。要注意十願的結構：肉眼、天眼、法眼、慧眼、佛眼是五眼，經文於其上又加最勝眼、無礙眼、普眼、離癡翳眼、無障礙眼——不是只求五眼，是求眼之為眼的一切可能。澄觀說這十眼與〈離世間品〉所說大同小異。
這裡要排一個誤。有人讀到此處會問：捨掉肉眼，怎麼反而願眾生得清淨肉眼？經文的立場不是『捨了就不要』，是把可壞的這一雙換成不可壞的那一切——所以末句「為令眾生得一切智清淨眼故」。捨的是我的眼，願的是眾生的眼，二者根本不在同一頭上算帳。
落到用處：布施時最容易起的念是『我損失了什麼』。這一門把帳目整個翻過來：所捨的是一，所願的是十，且十都不歸自己。
施耳鼻門：兩件事合著行施，願卻要分開發
第三門經文把耳與鼻合在一段裡說行施，卻分開來立迴向——澄觀特別點出這一點：二事合明施行，別顯迴向，而文只有三段。這不是編排上的隨意，是因為耳與鼻所感之境不同，所願自然不同。
耳的十願全在聞：無礙耳、無障耳、如來耳、清淨耳、無聾聵耳、遍法界耳、無礙耳、無壞耳、普聞耳、天耳佛耳。澄觀在此提了一條梵本的異讀：第一與第七都作「無礙」，準梵本第一應名『無著聵』，是說從生下來就聾的那種聾。又釋「為諸耳王」是聞與不聞都自在。
鼻的願則分兩截：前一願得十種鼻，後一願得十種面。為什麼施鼻而願面？澄觀給的理由很實在——鼻居面的正中，一張臉好看不好看由它而起，所以相連而立。這裡順帶記一個古德的異解：法藏錄有人把「面門」解作口，並引光統之說謂鼻下當柱處為面門，且以反問駁前說；澄觀釋此十面則不涉面門之名。二說並錄，此處不判。
落到用處：這一門說的是根與根所感的境是一套。修行不是把某一根關掉，是願它一路清淨到底。
施牙齒門：先問『什麼樣的位次才捨得動這個』
第四門起首一句要緊：「菩薩摩訶薩安住堅固自在地中」，然後才說能以牙齒施諸眾生。澄觀釋這句說，安住堅固自在之位，是登地以上。這一句提醒讀者：前後諸門所說的施，不是勸初學者現在就去照做的行為守則。
經文接著用一個罕見的比喻寫菩薩此時的心：「希有難得如優曇華」。優曇華是曠劫一現之華，全段以華喻心，只此一處。然後列十二種施心，從無盡心一路到「輟身要用無所嫌恨心施」——割去自身切要之用而不生一點嫌恨。
十願之中，澄觀點出一個例外：第三願「得調伏心，善趣菩薩波羅蜜行」是單就心說的，其餘九願都就牙齒說。他還給了個很好的解釋——智能調伏惑而趣向彼岸，正如牙齒調食而資養法身。此外他兩處校梵本：卐字成就者，梵本但云右旋及有樂。
落到用處：布施到這一分上，衡量的已不是財物的多少，是『要用的東西被拿走』時心裡那一絲嫌恨還在不在。
施舌門：把說話這件事整個交出去
第五門，有人來乞舌。經文先寫菩薩的應對：以慈悲心軟語、愛語——注意，還沒割舌之前，先用的正是舌。接著寫安置乞者於師子座，自己兩膝著地、開口出舌給他看，十種心一一列出，然後說：『我今此身，普皆屬汝。』
十願全在言說之用：周普舌、覆面舌、普覆一切佛國土舌、軟薄舌、辯才舌、光明舌、決定舌、普調伏舌、普通達舌、善說一切諸法門舌。澄觀只點了一句：第一願就是〈相海品〉所說的廣長舌相，其餘可知。
這裡要排一個誤。讀到「所言無二，皆悉真實」，容易理解成『說話不要前後不一』。經文所指其實更深一層：覆面之舌是相，相的所以然在於語與實相應——因為沒有一句是虛的，所以舌相可以廣長至此。相是果，語真是因。
落到用處：這一門治的是把言語當工具的習慣。舌可以是最好用的工具，也可以是布施的第一物；差別在於說話的人是不是準備連它一併交出去。
施頭門：十個『首』字說的是同一件事
第六門施頭，經文在「為欲成就」之下連用十個「首」字：最勝智首、救眾生首、最第一首、清淨智首、無障礙首、第一地首、世間最勝智首、無能見頂淨智慧首、智慧王首、自在之首。澄觀說這十種都約佛智而說，只是隨義不同，並逐一配以入理、導悲、見事、離障、融事理、為所依、超劣、見無初相、現用自在、即事而真。
這裡有一個很容易忽略的雙關：頭在身上是最上一分，智在諸德中也是最上一分，漢語一個「首」字兼二義。經文捨的是身上的首，願的是智上的首——「願一切眾生得如來頭，得無見頂」。
要排一個誤：不要把這十首讀成十種不同的頭。它們是同一個佛智從十個側面說，正如一個頭只有一個。
落到用處：這一門問的是——你最看重自己哪一分？多數人的答案不是財物，是自己的判斷、名位、主張，也就是『我這個頭』。經文把最上的一分拿去布施，願眾生都成佛智之首，正是對治這個。
施手足門：以信為手、以行為足
第七門手與足合施而合願，文只有三段。這一門最好看的是澄觀的一句配釋：信是手的因，果報是手能雨寶；行是足的因，果報是足能普遍遊步。經文自己也這麼寫——「以信為手，起饒益行」「安步遊行，勇猛無怯」。
再看願的兩截。前一截廣說一種用：得寶手，互相供養，興妙寶雲遍諸佛土；後一截略舉諸手諸用——寶手、華手、香手、衣手、蓋手、華鬘手、末香手、莊嚴具手、無邊手、無量手、普手。末了經文另起一句「菩薩爾時，以大願手普覆眾生」，這是本門的收束，也是全段少見的自立一小願群之處。
澄觀釋施足之心說得極好：如同足住在地上能持住身，願住在智地上能成就智身；離心垢故能顯法身，法身湛然故不可壞，智證永續故無有斷。
落到用處：手足是人做事與走路的憑藉。這一門說的是——你的手憑什麼伸出去，你的腳踩在什麼上面。答案是信與行，不是能力。
施身血門：不取苦受，才布施得下去
第八門壞身出血。澄觀在此只說文亦唯三，引例與下文施髓都如《大智度論》第十四所說，不另作長釋。經文自己寫得很清楚：十二種心，其中三個是關鍵——「起不取苦受心」「起樂見乞者心」「起不嫌來乞心」。
這裡要排一個誤。「不取苦受」不是麻木。第一門已經說過了：苦受無相無生，諸受互起而無常住。不取，是不在苦受上安立一個受苦的我。若真是麻木，後面的「樂見乞者」就無從說起——麻木的人不會樂見任何人。
十願全在身：法身智身、無勞倦身、不可壞身、如變化身、可愛樂身、法界生身、妙寶光明身、智藏身、寶海身、虛空身。所捨的是會流盡的血，所願的是不會流盡的身。
還有一處體例上的異：這一門的結句不像別門那樣單說『是為……善根迴向』，而是把大乘心、清淨心、廣大心等九種心疊入結句之中。照經文逐字讀，不必齊之。
落到用處：這一門是給那些覺得『我得先不痛才能發心』的人的。經文的次第正相反——先發心，痛照舊在，而心不在痛上。
施髓肉門：十樣東西同時現在眼前
第九門施髓肉，經文最特別的是中間一大段十個「皆悉現前」：一切諸佛現前、一切眾生現前、一切世界現前、一切眾生現前、一切佛道現前、三世一切菩薩現前、一切無畏現前、一切三世現前、一切世間現前、一切菩薩無疲厭行現前。這是說：布施到這一步的時候，菩薩眼前不是只有一把刀與一個乞者，是整個法界都在場。
十願中最值得細看的是第三願『意生身』。澄觀在此立了本節最長的一段釋：引七卷《楞伽》第二說如意之去來速疾無礙，故名意生身；又判此身有三類——三昧樂、覺法自性、種類俱生無作行，並依地位配為五地前、八地前、八地後；復對《成唯識》第八所說的『意成』，說那是隨意願而成，只是轉變而成，不是新生。末了他歸到華嚴的說法：這就是十身中的一身。
這裡要排一個誤。意生身不是神通變化出來的替身。澄觀說得明白：意只是舉喻，取其速疾無礙，不是說有一個心造的身飛出去。
落到用處：這一門告訴人，布施的現場從來不只是兩個人的事。看得見十樣皆悉現前，才給得出髓肉。
施心門：把『心』布施，是什麼意思
第十門施心，是全段最容易讀岔的一門。經文說「以心布施諸來乞者」，還說「以其自心施乞者時」。心怎麼布施？
先看經文自己怎麼接。它接的是十種心：學自在施心、修一切施心、習行檀波羅蜜心、成就檀波羅蜜心、學一切菩薩布施心、一切悉捨無盡心、一切悉施慣習心、荷負一切菩薩施行心、正念一切諸佛現前心、供養一切諸來乞者無斷絕心。也就是說，經文所謂施心，落在『把心整個轉成布施之心』上，而不是取出一顆心臟交給人。
再看願。這一門的願獨多——澄觀說先辨意、後顯願，共有二十心。第一是金剛藏心，澄觀釋『藏即名堅』，如樹之藏，金剛亦堅，即佛地之智，世法莫壞。第二是卐相莊嚴金剛界心，他釋得更細：外標卐相，表萬德吉祥；內智契如，名為金剛界。界就是性，因為契合於性所以堅如金剛不可損壞，因為成就了智所以利如金剛能壞難壞之惑。他又互繫〈十地品〉受職分所說的金剛莊嚴臆德相，以及〈不思議法品〉〈離世間品〉所說的同名之心。
落到用處：二十心讀下來會發現，它們幾乎全是『不被動搖』的心。捨到心這一分，所求的果報正是一顆再也奪不走的心。
施腸腎肝肺門：先把這個身看清楚
第十一門施腸腎肝肺。澄觀說這是四事合一個迴向，並注明前面本有大小二腸，此處合為一腸。
這一門的教學重心不在願，在中段那一大段觀身。經文寫菩薩觀察此身「無有堅固」，又念此身不久敗壞、見者生厭、為狐狼餓狗所噉食、此身無常會當棄捨、被他所食而無所覺知。全段二十門之中，只有這一門用了厭患的語氣。
這裡要排一個誤，而且是要緊的一個。經文並不是教人厭惡身體。它的收處是「以不堅身易堅固身」——這句話在本節出現兩次，另一次在第三門。厭患是手段，交換才是目的：既然這個身終究要爛掉被狗吃掉，那就趁它還在的時候換一個不壞的。所以緊接著菩薩「於法解悟生大歡喜」，並且「敬心諦視彼來乞者，如善知識而來護想」——來要內臟的人，成了送他解脫的善知識。
十願全在藏府之德：智藏身、福藏身、上妙身、腹不現身、智慧身、無盡身、陀羅尼清淨藏身、清淨身、如來智深觀行身、內寂身。澄觀只點一句：智藏身者，因為身是智的所依。
落到用處：厭身而不歡喜，是外道苦行；歡喜而不知身不堅，是凡夫貪著。這一門要兩頭都占住。
施肢節骨門：二十願是一串完整的身
第十二門施肢節諸骨。澄觀在這裡設了一個問題：前面既已說過骨髓，此處又加支節諸骨，重不重複？他自己給兩解——若合起來看，就只是一事，即支節之骨；若開來看，支節自是一事，如節節支解等，那是前面所列裡沒有的。二解他都不判定其一，此處也不判。
這一門的願最多，二十願一路排下：如化身、金剛身、一切智圓滿法身、智力身、法力身、堅固身、隨應身、智熏身、堅固相續不斷絕身、大力安住身、遍世間平等法身、福德力身、無依處身、佛攝受身、普饒益諸眾生身、普現身、具足精進身、離我慢貢高清淨身、堅固行身、佛家身。澄觀點了三處：無繫界就是涅槃界；具那羅延支節大力，如《涅槃》所校量；普照現身如淨明鏡無不現。迴向所為那句「得一切智永清淨故」，他釋為智是萬德之骨。
落到用處：骨是身的支架。二十願說的是一件事——把支撐生命的那個架子，從骨換成智。
施身皮門：把持刀來的人當恩人
第十三門施身皮。這一門的教學眼在一個譬喻上：有人手執利刀來乞其皮，菩薩不但歡喜，還「譬如有人惠以重恩」，於是逢迎引納、敷座令坐、曲躬恭敬，並且想：這個乞者甚為難遇，他是來滿我一切智之願的，所以是在饒益我。
這是全段最徹底的一次翻轉：拿刀來的人是恩人，不是因為修忍辱修得不覺得痛，而是因為算清了一筆帳——沒有他，這個願就沒有地方成就。
澄觀在引例上很誠實，值得記一筆。他說引例中的「清淨藏菩薩」未見同名之人；又說金脇鹿王的本事，《大智度論》與《菩薩本緣集經》第四都有記載，講的是金脇鹿救溺水之人、那人背恩告王取鹿，然後說「大例名同而非施皮」——就是說，事類相近而名目相同，但那不是施皮的故事。古德在自己所引之例上標明未安，這是治學的實例，這裡照樣誌錄，不代為圓說。
十願全在色相之皮，末了迴向所為說「皆得一切嚴淨佛剎」，澄觀釋得妙：皮是外相，佛剎也是外相，所以以皮願剎。
落到用處：人最難的不是布施，是布施給那個正在傷害自己的人。這一門說的正是這個。
施手足指門：四個字說盡十指之德
第十四門施手足指。澄觀用四個字釋前四願：纖長者是量，𦟛圓者是形，赤銅者是色，能攝者是力——量、形、色、力，十指之德不出這四路。他又說這是以智為指，隨好者妙。
這一門梵本的異讀最多，也最值得誌錄。澄觀說準梵本，第七願應作願一切眾生得十指端裏面皆有千輻輪相，其餘節中裏面皆有本那伽吒與塞縛悉底迦之相，相間莊嚴；照這樣，圓滿之言應作滿鉼，右旋之言應作有樂。第八願準梵本應作大蓮華難提迦物多相指，卻是右旋。他還引《觀佛三昧海經》說一一指節之端有十二輪相現，又錄「有云」一說謂卐字旋是就中文而言。這些異讀並錄不判。
經文自己在末願說「善巧分布網縵具足」，澄觀引經釋網縵：歛指則不現，張時即現，如真珠網，分明可愛。
落到用處：指是身上最小的一分，而經文為它立十願、古德為它校四種梵本。華嚴的細，不是繁瑣，是不肯漏過任何一分。
求法施爪甲門：從這一門起，施的理由變了
第十五門是一個轉折。前十四門都是有人來乞，菩薩施與；從這一門起，是菩薩求法，對方以身分為條件。經文寫得很直白：有人說『你能施我連肉爪甲，我就給你法』，菩薩答『但與我法。連肉爪甲，隨意取用』。
澄觀在此設問：求法為什麼偏偏說施爪？他給兩解。一是引例之中本有此事；二是有所表——爪能爴取，順於『求』的意思；下一門入火求法，則表其難取。順帶他引《大智度論》說般若波羅蜜猶如大火聚，四邊不可取，無取亦不取。這一解把兩門連成一氣：爪表能取，火表不可取，求法者兩頭都要經過。
十願全在爪：赤銅相爪、潤澤爪、光淨爪、一切智爪、無比爪、妙莊嚴爪、不壞爪、入一切佛法方便相爪、善生爪、一切智大導師爪。澄觀點兩處：赤銅相是小相；無比者，事上之爪不染塵垢，智上之爪不染境相。他又錄一說謂西域方言稱善生為端正。
落到用處：這一門測的是求法的心有多真——法的價碼開到身上，還肯不肯付。
求法投火阬門：正法甚為易得
第十六門是全段最激烈、也是話說得最奇的一門。有人說要投身七仞火阬才給法，菩薩聽了「歡喜踊躍」，然後說出一段話：我為法之故，尚且應當久住阿鼻地獄等一切惡趣受無量苦，何況才入人間火阬就得聞法？奇哉！正法甚為易得。
要細讀「奇哉！正法甚為易得」這一句。這不是輕慢法，恰恰相反——他是拿地獄無量劫的楚毒作分母，一比之下，跳一次火阬簡直太便宜。澄觀在此只釋七仞是一仞七尺，而於迴向十願點出：第一與第九是就求法立願，其餘八願都就入火立願。
這裡要排一個誤。經文不是在鼓勵自傷。前面第四門已經立下界限：這是安住堅固自在地的菩薩之事，澄觀釋為登地以上。讀者於此當看的是那個比例感——把自己所畏懼的一件事，放到無量劫惡趣的尺上去量。
落到用處：人不肯付的代價，多半是因為分母取得太小。這一門把分母換了。
求法護法受眾苦門：代惡人受苦
第十七門說為求法護法而以身具受無量苦惱。這一門的頂點在最後一句：菩薩乃至攝取那些誹謗正法、被惡業所覆、被魔業所持的極大惡人，他們所應受的一切苦惱，因為求法的緣故，全都代為領受。
澄觀在此只給一句，卻是本節最有力的一句繫屬：這一類事如香城粉骨、雪嶺忘軀，其類非一——就是說，這不是孤例，古來為法忘軀之事本來就多。
這裡要排一個誤。代受苦不是說業果可以移轉。經文所寫的是菩薩的願與行——他把那個人所應受的苦，攬到自己身上來受；而十願所求的，全是眾生「永離一切苦惱逼迫」「永滅苦蘊」「超出苦獄」。願的方向始終是令眾生離苦，不是替他消帳。
落到用處：最難的布施對象，不是可憐的人，是可惡的人。前門施皮是對傷害自己的人，這一門更進一步——對毀謗正法的人。
求法捨國城門：為一個字五體投地
第十八門是為求法而捨海內所有。澄觀一句話點題：這就是捨王位之所統。經文列得極盡：國土、城邑、人民、庫藏、園池、屋宅、樹林、華果，乃至珍奇妙物、宮殿樓閣、妻子眷屬，以及王位。
而所求的是什麼？「乃至但為一文、一字、一句、一義生難得想」。一邊是海內所有，一邊是一個字——經文把這個懸殊擺在讀者面前，並不解釋，只接著寫：勤求正法，乃至極少，為於一字，五體投地。
十願之末說「拔除疑箭，心得安隱」。澄觀釋疑箭引《涅槃》：人中了毒箭應當趕快拔掉，若在那裡妄加分別，還沒問清楚就死了。這個比喻正好回照本門——求法之所以急，是因為疑是箭。
落到用處：這一門問的是價值感的次第。多數人肯為一大筆錢忙一年，不肯為一句法騰一個月。經文把這個次第整個倒過來。
斷殺施無畏門：法施與無畏施在同一件事上
第十九門起，說的不再是捨自身，而是以王位之力斷殺。經文寫菩薩作大國王，普行教命令除殺業，閻浮提內城邑聚落一切屠殺皆令禁斷，對無足、二足、四足、多足種種生類「普施無畏」；自己常安住三種淨戒，也令眾生住於五戒、永斷殺業。
澄觀在此作了一個乾淨的分判：自己安住三聚淨戒、令他人住於五戒，這是法施；五戒以不殺為首，所以此處偏說殺。而若就所殺的那些生類來看，這就是無畏施。同一件事，從受者不同而分兩種施——這是本門的義理眼。
十願全在壽命：永保壽命無有終盡、住無量劫更增壽命、離老死法、無病惱身壽命自在、無盡命、為壽命門、得無盡命成滿大願、住無盡壽、聖法喜無盡壽命、不老不病常住命根。所斷的是奪命之業，所願的是無盡之命，因果對得極整齊。
還有一處體例的異要記：這一門的結句不作『是為菩薩摩訶薩施某物時善根迴向』，而作住三聚淨戒永斷殺業善根迴向。照經文逐字讀，不必齊之。
落到用處：斷一個惡業，同時是給無數眾生無畏。這比一次布施的功德算法要大得多。
救毀敗男形門：財救現苦、法救當苦
第二十門，也是本節的末門。有眾生心懷殘忍，損毀人與畜的男形，令身缺減、受諸楚毒。菩薩見了，起大慈悲而哀救之。
這一門的結構值得細看。澄觀分作三段：先是覩境興悲，次是以法諫喻，後是財法雙救。而他對第三段的判釋是全段最漂亮的一句——財救所害之現苦，法救能害之當苦。也就是說：給那個受害的一切樂具，救的是眼前已經受的苦；為那個加害的說寂靜之法令他永捨罪惡，救的是他將來要受的苦。一次救兩頭，而且救加害者救得更深，因為滅的是集因。
澄觀在此引《俱舍論》一則本事：昔有黃門救五百牛免於毀形，因為這個善根之力，自身男形具足。他又在十願之間作了一個很細的分辨：修諸梵行未必就制得住心，而後面說離欲之心，那才必定沒有身上的過失；具男子形只是異於女身，具大丈夫則必定心懷道德。
末後的「七丈夫道」，澄觀列了四種說法：一約世間依《瑜伽》有七義，二依小乘七賢聖——但他自己說此處應當不是願成彼小乘，三依大乘《瑜伽》七地即七賢聖，四依《瓔珞》六位及信；此外還有一說謂即七善知。四說並列，此處不判。他又記梵本此字名為揭底，此云事業，晉本作丈夫趣，與道相近。
這裡要排一個要緊的誤。「丈夫」在此不是男女之別。澄觀引《涅槃》十八說得極明白：一切男女若具四法即名丈夫——近善知識、聽聞正法、思惟其義、如說修行；又引「雖是女人，能信自身有佛性者，即是丈夫」，並接一句：所以男子若不信，就是女人。經文與疏在此完全一致：所願的是道德與智慧，不是身相。
落到用處：本節二十門從割自己的頂髻起，到救別人的殘身止。前十七門是捨到自己身上，第十八門捨國城妻子王位，後二門是護到別人身上——捨與護，本來就是同一件事的兩頭。
承衍
科名之繫屬。本節所用的『內財施』『六十門』『外財／內財』諸名，經文全不出現，是澄觀分判此第六迴向時所立之科——他判前二十七事是外財施，次救獄囚一門兼於內外，其下二十九事唯明內財，本節即內財一分之首；逐門疏釋處他又編救獄囚為二十五而云「一向內財」，與總科微異，並錄不判。凡本篇言及此類名目處，皆屬此繫，不是經自己說的。澄觀又於逐門冠以二十六至四十五之個位編號，與本篇所用的門一至門二十不是同一套號——本篇門序照經文段序，澄觀科號另見考據。
三家門數不齊。同一段經文，三家所分不同：經文於門三合耳、鼻為一段而別立二願，李通玄則拆為施鼻、施耳二段，且鼻先耳後，與經文「能以耳、鼻施諸乞者」之序相反；經文於門十一合腸、腎、肝、肺為一段，通玄只作施肝肺而不出腸腎，澄觀則說是四事合一迴向、並注明前有大小二腸而今合為一腸；又通玄於施血、施髓肉、施心之後別出「施身」一段，這一段八十本經文並沒有獨立對應；又通玄二十一段中沒有門十七（受眾苦）的對應段。通玄總判此一迴向共六十一種施，一一施中十種大願。三家並錄不判。
支節骨開合之二解。澄觀於門十二自設一問：前面既說骨髓，此處又加支節諸骨，是重是不重？他給的兩解是——若合則只是一事，即支節之骨；若開則支節自是一事，如節節支解等，是前所未列。他不判定其一，本篇亦不判。
引例之未安，古德自標。門十三引清淨藏菩薩，澄觀直說未見同名之人；同門的金脇鹿王，他說《大智度論》與《菩薩本緣集經》第四所載是救溺者而非施皮，只是大例名同。古德在自己所引之例上標出未安，此據實誌錄，不代為圓說。
梵本異讀。本節梵本異讀集中在三門。門一：澄觀引靜法之說，準梵本髮應得二相，即室利靺蹉與塞縛悉底迦相髮；又說第六願得佛相髮，準梵本卻是右旋。門四：卐字成就者，準梵本但云右旋及有樂。門十四：準梵本十指端裏面皆有千輻輪相、餘節裏面皆有本那伽吒與塞縛悉底迦相，圓滿應作滿鉼、右旋應作有樂；第八願準梵本應作大蓮華難提迦物多相指，卻是右旋；此外又錄「有云」一說謂卐字旋是就中文而言，並引《觀佛三昧海經》說一一指節端有十二輪相。諸讀並錄不判。
六十本之異。六十本於本段完全不逐門展開，只用一段連續列舉句總攝所捨之事名，沒有逐門的施行段，也沒有逐門的迴向十願。詞面上也有出入：八十本「連膚頂髻」而六十本作連膚頂髮、髻中明珠——法藏釋八十此門正作割頭皮連髮與開頂皮取神珠二事，與六十的詞面相合；八十本「火阬」六十本作火坑；八十本「身皮」一門六十本作厚皮薄皮二詞；八十本「連肉爪甲」六十本作連肉指爪；八十本門二十「損諸人畜所有男形」六十本作毀壞畜狩及以人根。這是二譯的實情，據實記錄，不強配。
注家之闕。本節只有澄觀《疏》有逐門之釋。《演義鈔》於本節未另立科，逐門之語全文零命中；法藏《探玄記》有本段之釋，但本篇逐字所引止於施皮之半，其後續釋諸門之文未及逐字引錄——是未引，不是查無；李通玄採整段六十一科的框架而不逐門詳釋。此外，華嚴宗諸論之中未見引本節二十門之逐句者，據實標闕，不以他處之文充之。
本經內之互讀。澄觀在本節中繫了幾處可以對讀的地方：門二施眼之十眼願，他說與〈離世間品〉大同小異；門三鼻願之善相，他繫〈相海品〉如來鼻之大人相；門四牙齒放光、門五廣長舌相，也都繫〈相海品〉；門九菩提藏身，他繫〈如來出現品〉如來成正覺時於其身中普見一切眾生成正覺；門十金剛界心，他繫〈十地品〉受職分之金剛莊嚴臆德相，又繫〈不思議法品〉與〈離世間品〉之同名心，並說本品第九無著無縛解脫迴向所稱的金剛界根、金剛焰根也就是此名。這幾處都可對讀。
唯識名相之收攝。門九『意生身』一願，澄觀引七卷《楞伽》釋其名義，判三種身而配以五地前、八地前、八地後之位，又對《成唯識》第八所說的『意成』作簡別——那是隨意願而成，只是轉變而成，不是新生。他最後歸到華嚴自己的說法：今即十身之一。也就是說，此處引唯識所立之名相，是被收在華嚴十身的架子裡說的，這一繫屬要記清楚。
與迴向之名相為表裡。本節二十門，前十七門所捨的全是自己的身分，一門捨國城，二門護生，而一百八十七願沒有一願為己。第六迴向名為隨順堅固一切善根，所隨順的正是這件事——善根不留在自己這一頭，才叫堅固。所捨愈是切身，這個方向愈顯。
First, where this section stands
Within the sixth dedication the bodhisattva Vajra Banner speaks in one breath of sixty matters of giving. This sub-unit is the second stretch of them — twenty gateways. In the first seventeen what is let go is always some part of his own body: the topknot, the eyes, the ears and nose, the teeth, the tongue, the head, the hands and feet, the blood of the body, the marrow and flesh, the heart, the intestines and kidneys and liver and lungs, the bones of the limbs and joints, the skin of the body, the fingers and toes, the fingernails with the flesh; then, for the sake of seeking the Dharma, throwing himself into a fire pit, undergoing suffering in another's stead, and relinquishing his realm and its cities; and the last two gateways are the cutting off of killing and the rescue of those whose male form has been ruined. Throughout the whole section there is only one speaker, the bodhisattva Vajra Banner; those spoken to are the bodhisattvas in the assembly, and “Sons of the Buddha” is the general form of address to them. Not one sentence of question is inserted in this stretch, there is not one narrative turn marked by “at that time,” and there are no verses — the verses come at the end of the next sub-unit.
Why should these twenty gateways count as one group? Chengguan lays out this sixth dedication as sixty gateways, and determines that the first twenty-seven matters are the giving of outer wealth, that the one gateway of rescuing the prisoner which comes next partakes of both outer and inner, and that the twenty-nine matters below it clarify only inner wealth; the twenty gateways of this section stand within that general outline at the head of the portion of inner wealth. (Where he comments gateway by gateway, Chengguan numbers them twenty-six through forty-five; and there, of the one gateway of rescuing the prisoner, he says that it is “wholly inner wealth,” which differs slightly from the general outline's “partaking of both outer and inner.” Both passages are recorded.) Here one misreading must be cleared away at once: the names ‘inner wealth,’ ‘outer wealth’ and ‘the sixty gateways’ nowhere appear in the sutra from beginning to end. They are Chengguan's outline-terms for the dividing of this section, and wherever this exposition uses them below, it is always Chengguan speaking on the strength of that outline, not the sutra speaking of itself. If a reader takes the outline-names for the sutra's own words, the very ground on which the Avataṃsaka is read has been set askew.
What, then, does the sutra itself say? What it says is a single sentence-pattern repeated twenty times: such and such a bodhisattva gave in this way in ages past, and now this bodhisattva likewise gives in this way; what his mind is like when he gives; and having given, “he dedicates and directs the roots of goodness in this way, namely:” — whereupon ten vows follow, every one of them running “may all sentient beings…”; and at the end ‘this is the bodhisattva-mahāsattva's… dedication of roots of goodness,’ with one further clause, ‘it is for the sake of causing sentient beings… .’ Across the whole section “may all sentient beings” occurs a hundred and eighty-seven times and “this is the bodhisattva-mahāsattva” twenty-two times (in the third gateway the ears and the nose each receive their own conclusion, and then a general conclusion is added, so that the conclusions exceed the gateways by two). Among these hundred and eighty-seven vows there is not one that asks anything for himself — what is let go is his own bodily parts, his realm and cities, and his power to protect life, while what is vowed for lies wholly with sentient beings. This is why “according with and making firm all roots of goodness” is called a dedication at all, and the sutra has already brought it out by itself; there is no need to look outside for an explanation.
One further sentence must be set up first. After Chengguan has finished expounding the act of giving in the first gateway, he adds a sentence that holds the whole section together: this gateway, together with its dedication, is fully possessed of the seven excellences and thereby accomplishes a perfection, whereas in the gateways before and after, the text mostly leaves them out. What this says is: what makes giving become a perfection is not the weight of the thing let go but those seven excellences. The first gateway writes them out in full; in the remaining nineteen the reader must supply them for himself.
The gateway of giving the topknot: first the question, ‘when you let go of the most precious portion, will the mind be disturbed?’
When a person is to give away the most precious portion of his own body, the first practical question is not ‘can he bear to let it go,’ but ‘at the very moment of letting go, is the mind disturbed or not.’ This gateway answers that.
The sutra writes it out very finely: the bodhisattva, seeing the beggar come, first “gives rise to joy in his heart,” and then tells him that this topknot is the very first thing in all Jambudvīpa — not making light of it and saying ‘it is worth nothing, take it,’ but saying plainly that it is the most precious, and only then giving it. Then come eight words: “in his heart there is no wavering or disturbance; he does not turn his thought to any other undertaking.” Chengguan divides this passage on the act of giving into six parts: seeing the beggar and rejoicing; purity of speech and intent; the bodily act of properly letting go; longing for and looking up to the higher current; skillfully settling upon the true principle; and resolving in his aim to be their equal — and to each he ties a reason: because he abides in the lineage; because he is apart from the two obstructions; because the undertaking is excellent; because the intent and delight are excellent; because it is gathered in by marklessness; because what he relies upon is excellent.
Here a misreading must be sorted out. The sutra says “he does not cling to suffering, and knows that the feeling of suffering is without mark and without arising,” which is easily read as ‘he has cultivated himself to the point of feeling no pain.’ The sutra's wording is in fact more exact: it does not say that there is no feeling of suffering; it says that he does not cling to the feeling of suffering, and that he knows the various feelings arise one from another and that not one of them abides unchanging. The pain is still pain, but the mind does not come to rest upon the pain.
Brought down to use: what this gateway hands you is not a knife but a checklist — when you give away the thing you are least willing to part with, do you first belittle it in order to get it out of your hands, or do you know full well how precious it is and still give it gladly? The former is coaxing the mind past the fact; only the latter is the giving this gateway speaks of.
The gateway of giving the eyes: why the vows over an eye ask for ten kinds of eye
The second gateway gives the eyes. Look first at a hint from Chengguan: he cites the fourteenth fascicle of the Dazhidu lun to the effect that giving has three grades — food and drink are the lowest, jewels the middle, and the head, the eyes and the five viscera the highest. The eye stands here as the representative of the highest grade of giving.
The sutra writes out eight minds that the bodhisattva raises when he gives away his eyes and five clauses of ‘for the sake of…,’ and then the ten vows. Note the structure of the ten vows: the fleshly eye, the divine eye, the Dharma-eye, the eye of wisdom and the Buddha-eye are the five eyes, and upon these the sutra further adds the most excellent eye, the unobstructed eye, the universal eye, the eye free of the film of delusion, and the pure and unobstructed eye — it is not merely five eyes that are sought, but every possibility of an eye's being an eye. Chengguan says that these ten eyes are much the same as, and slightly different from, those spoken of in “Detachment from the World.”
Here a misreading must be sorted out. Reading this far, someone will ask: if he has given away his fleshly eye, why then does he vow that sentient beings obtain a pure fleshly eye? The sutra's position is not ‘having given it away he wants nothing more of it,’ but that the perishable pair is exchanged for the imperishable whole — hence the closing clause, “it is for the sake of causing sentient beings to obtain the pure eye of omniscience.” What is let go is my eye; what is vowed for is the eye of sentient beings. The two are not being reckoned on the same side of the account at all.
Brought down to use: the thought that most easily arises when one gives is ‘what have I lost.’ This gateway turns the whole account over: what is let go is one, what is vowed for is ten, and none of the ten comes back to oneself.
The gateway of giving the ears and nose: two things given together, while the vows must be made apart
In the third gateway the sutra puts ears and nose together in one passage for the act of giving, yet sets up their dedications separately — and Chengguan points this out particularly: the two matters are clarified together in the act of giving, while the dedication is displayed apart, and the text has only three parts. This is no editorial whim; it is because what the ear senses and what the nose senses differ, so that what is vowed for naturally differs too.
The ten vows over the ear all bear upon hearing: the unobstructed ear, the unhindered ear, the Tathāgata's ear, the pure ear, the ear neither deaf nor dull, the ear pervading the Dharma realm, the unobstructed ear, the indestructible ear, the ear of universal hearing, the divine ear and Buddha-ear. Chengguan raises here one variant reading of a Sanskrit text: the first and the seventh both read “unobstructed,” but going by a Sanskrit text the first should be named ‘unattached and undull,’ which speaks of the sort of deafness one has been deaf with since birth. He further glosses “becoming a king among ears” as being sovereign both in hearing and in not hearing.
The vows over the nose fall into two halves: the first vow obtains ten kinds of nose, the second ten kinds of face. Why should giving the nose issue in a vow about the face? The reason Chengguan gives is very much to the point — the nose sits at the middle of the face, and whether a face is comely or not arises from it; therefore the one is set up alongside the other. Let one divergent gloss of the ancient worthies be recorded here in passing: Fazang records that someone glosses “the gate of the face” as the mouth, and cites Guangtong's saying that the place below the nose where the pillar stands is the gate of the face, and he puts a counter-question against the former gloss; Chengguan, glossing these ten faces, does not touch upon the term ‘the gate of the face’ at all. Both views are recorded; here they are not adjudicated.
Brought down to use: what this gateway says is that a faculty and the objects that faculty senses are one set. Cultivation is not the shutting down of some one faculty; it is the vow that the faculty be pure all the way through.
The gateway of giving the teeth: first the question, ‘what rank of station can actually let go of this?’
The opening sentence of the fourth gateway is the important one: “a bodhisattva-mahāsattva abiding within the ground of firmness and sovereignty,” and only then does it say that he is able to give his teeth to sentient beings. Chengguan, glossing this sentence, says that to abide in the station of firmness and sovereignty is to be on the first ground or above. This one sentence reminds the reader: the giving spoken of in these gateways is not a code of conduct urging beginners to go and do the like right now.
The sutra then writes the bodhisattva's mind at this moment with a rare simile: “rare and hard to come by as the uḍumbara flower.” The uḍumbara is the flower that appears once in a vast age, and in the whole section this is the only place where a flower stands for the mind. Then twelve kinds of giving-mind are listed, from the inexhaustible mind all the way to “he gives with a mind that cuts away what his own body vitally needs and yet holds no grudge” — cutting away what one's own body vitally needs without a trace of grudge arising.
Among the ten vows Chengguan points out one exception: the third vow, “may they obtain a tamed mind, well able to head toward the bodhisattvas' practice of the perfections,” is stated with respect to the mind alone, whereas the other nine are all stated with respect to the teeth. And he gives a very fine explanation for it — wisdom can tame the afflictions and head toward the far shore, just as teeth tame food and thereby nourish the dharma-body. Besides this he collates a Sanskrit text at two places: as for the accomplishing of the svastika sign, a Sanskrit text says only ‘whorling to the right’ and ‘having delight.’
Brought down to use: when the giving has come as far as this portion, what is being measured is no longer the amount of goods but whether, when the thing you actually need is taken away, that one thread of grudge is still there.
The gateway of giving the tongue: handing over the whole business of speaking
In the fifth gateway someone comes to beg for the tongue. The sutra first writes the bodhisattva's response: with a mind of kindness and compassion, soft words and loving words — note that before the tongue has been cut off at all, what he uses is precisely the tongue. Then it writes that he settles the beggar upon a lion seat, sets both his own knees upon the ground, opens his mouth and puts out his tongue to show him, listing ten kinds of mind one by one, and then says: ‘This body of mine now belongs entirely to you.’
The ten vows all bear upon the use of speech: the tongue that reaches everywhere, the tongue that covers the face, the tongue that can cover all Buddha-lands, the soft and slender tongue, the tongue of eloquence, the tongue of light, the decisive tongue, the tongue that tames all everywhere, the tongue that penetrates all everywhere, the tongue that speaks well of all the Dharma-gates. Chengguan points out only one thing: the first vow is the mark of the broad and long tongue spoken of in “The Ocean of Marks,” and the rest may be known.
Here a misreading must be sorted out. Reading “what they say has nothing double in it and is entirely true,” one easily takes it to mean ‘do not say one thing now and another later.’ What the sutra points to is in fact one layer deeper: the face-covering tongue is a mark, and the reason behind the mark is that speech corresponds to the way things really are — because not one sentence has been false, the mark of the tongue can be broad and long to this degree. The mark is the fruit; the truthfulness of speech is the cause.
Brought down to use: what this gateway treats is the habit of taking speech for a tool. The tongue may be the handiest of tools, and it may also be the first object of giving; the difference lies in whether the one who speaks is prepared to hand it over along with everything else.
The gateway of giving the head: ten uses of the word ‘head’ that all say one thing
In the sixth gateway he gives his head, and beneath the words “because he wishes to accomplish” the sutra uses the word “head” ten times in a row: the head of most excellent wisdom, the head that rescues sentient beings, the head that is the very first, the head of pure wisdom, the unobstructed head, the head of the first ground, the head of the most excellent wisdom in the world, the head of pure wisdom whose crown none can see, the head of the king of wisdom, and the sovereign head. Chengguan says that these ten are all stated with respect to the wisdom of a buddha, differing only as the sense differs, and he matches them one by one with entering into principle, leading compassion, seeing phenomena, being apart from obstruction, fusing phenomena and principle, being that upon which others rely, transcending the inferior, seeing that there is no initial mark, being sovereign in the manifesting of function, and being true in the very phenomenon.
There is a double sense here that is very easily missed: the head is the topmost portion of the body, and wisdom is likewise the topmost portion among the virtues, and in Chinese the one word ‘head’ carries both senses. What is let go is the head upon the body; what is vowed for is the head among wisdoms — “may all sentient beings obtain the head of a Tathāgata, obtain the invisible crown.”
One misreading to sort out: do not read these ten heads as ten different heads. They are one and the same wisdom of a buddha stated from ten sides, just as one head is only ever one.
Brought down to use: what this gateway asks is — which portion of yourself do you value most? For most people the answer is not their goods but their own judgment, their standing, their opinions; that is, ‘this head of mine.’ The sutra takes the topmost portion and gives it away, vowing that sentient beings all become the head that is a buddha's wisdom — and that is precisely the remedy for this.
The gateway of giving the hands and feet: faith as hands, practice as feet
In the seventh gateway hands and feet are given together and vowed for together, and the text has only three parts. The finest thing in this gateway is one matching gloss of Chengguan's: faith is the cause of the hands, and the recompense is that the hands can rain down jewels; practice is the cause of the feet, and the recompense is that the feet can travel everywhere. The sutra itself writes it so too — “he takes faith as his hands, and raises up the practice of richly benefiting,” “he steps out at ease and travels about, valiant and without timidity.”
Now look at the two halves of the vow. The first half speaks broadly of one use: they obtain jeweled hands, make offerings to one another, and raise clouds of wondrous jewels that spread through the Buddha-lands; the second half lists briefly the various hands and their various uses — jeweled hands, flower hands, incense hands, garment hands, canopy hands, flower-garland hands, powdered-incense hands, hands of adornments, boundless hands, measureless hands, universal hands. At the end the sutra begins a fresh sentence, “at that time the bodhisattva with the hands of his great vows covers sentient beings everywhere,” which is the gathering-up of this gateway and also one of the few places in the whole section where a small group of vows stands on its own.
Chengguan's gloss on the mind of giving the feet is put extremely well: just as the feet, abiding on the ground, can hold up the body, so the vow, abiding on the ground of wisdom, can accomplish the wisdom-body; because he is apart from the defilement of mind he can display the dharma-body; because the dharma-body is utterly still it cannot be ruined; because the realization of wisdom continues forever there is no severance.
Brought down to use: hands and feet are what a person does things with and walks with. What this gateway says is — on the strength of what does your hand reach out, and on what do your feet stand? The answer is faith and practice, not ability.
The gateway of giving the blood of his body: only by not clinging to the feeling of suffering can one give at all
The eighth gateway breaks open the body and lets out blood. Chengguan says here only that the text likewise has just three parts, and that the instances cited, together with the giving of marrow in the passage below, are all as stated in the fourteenth fascicle of the Dazhidu lun; he offers no long gloss of his own. The sutra itself writes it very clearly: twelve kinds of mind, of which three are the crux — “he raises the mind that does not cling to the feeling of suffering,” “he raises the mind that delights to see those who beg,” “he raises the mind that does not disdain those who come to beg.”
Here a misreading must be sorted out. “Not clinging to the feeling of suffering” is not numbness. The first gateway has already said it: the feeling of suffering is without mark and without arising, and the various feelings arise one from another with none abiding. Not to cling is not to set up, upon the feeling of suffering, a self that undergoes suffering. If it really were numbness, then “delighting to see those who beg” could not be said at all — a numb person delights to see nobody.
The ten vows all bear upon the body: the dharma-body and wisdom-body, the body without toil or weariness, the indestructible body, the body like a conjuration, the body that may be loved and delighted in, the body born from the Dharma realm, the body like the light of a wondrous jewel, the body that is a treasury of wisdom, the body that is a sea of jewels, the body of empty space. What is let go is blood that can be drained away; what is vowed for is a body that cannot.
There is also one difference of formal usage here: the closing sentence of this gateway does not, as in the other gateways, simply say ‘this is the… dedication of roots of goodness,’ but folds nine kinds of mind — the mind of the Great Vehicle, the pure mind, the vast mind and the rest — into the closing sentence itself. Read the sutra word for word; there is no need to make it uniform.
Brought down to use: this gateway is for those who feel ‘I must first stop hurting before I can raise the aspiration.’ The sutra's order is exactly the reverse — raise the aspiration first; the pain stays where it was, and the mind does not stay upon the pain.
The gateway of giving the marrow and flesh: ten things all appearing at once before his eyes
In the ninth gateway he gives marrow and flesh, and what is most singular in the sutra is one long passage in the middle with ten occurrences of “appear before him”: all buddhas appear before him, all sentient beings appear before him, all worlds appear before him, all sentient beings appear before him, all the Buddha-paths appear before him, all the bodhisattvas of the three times appear before him, all fearlessnesses appear before him, all three times appear before him, all the world appears before him, all the bodhisattvas' practices free of fatigue and weariness appear before him. What this says is: when the giving has come this far, what is before the bodhisattva's eyes is not merely a knife and a beggar; the whole Dharma realm is present.
Among the ten vows the one most worth close reading is the third, ‘the mind-made body.’ Here Chengguan sets up the longest gloss in this section: he cites the second fascicle of the seven-fascicle Laṅkāvatāra to the effect that a thought goes and comes swiftly and without obstruction, and hence the name mind-made body; he further determines that this body has three classes — that of the joy of samādhi, that of the awakening to the self-nature of dharmas, and that of the kinds arising together without contrived action — and matches them with the stations before the fifth ground, before the eighth ground, and after the eighth ground; and he further sets against them the ‘mind-produced’ of the eighth fascicle of the Cheng weishi lun, saying that this is produced in accordance with the will of the mind, being only a transformation and not a fresh arising. At the end he brings it home to the Huayan formulation: this is one of the ten bodies.
Here a misreading must be sorted out. The mind-made body is not a stand-in body conjured up by spiritual power. Chengguan says it plainly: the mind is raised only as a simile, taking from it swiftness and unobstructedness; it is not that some body fashioned by the mind flies out.
Brought down to use: this gateway tells a person that the scene of giving is never a matter of two people only. Only one who can see ten things all appearing at once can give away marrow and flesh.
The gateway of giving the heart: what does it mean to give away the ‘heart’?
The tenth gateway, the giving of the heart, is the gateway in the whole section most easily read amiss. The sutra says “he gives his heart to the various sorts who come begging,” and also says “when he gives his own heart to those who beg.” How can a heart be given away?
Look first at how the sutra itself continues. What it continues with is ten kinds of mind: the mind that studies sovereign giving, the mind that cultivates all giving, the mind that practices the dāna-pāramitā, the mind that accomplishes the dāna-pāramitā, the mind that studies all the bodhisattvas' giving, the mind that relinquishes all entirely and inexhaustibly, the mind accustomed to giving all entirely, the mind that shoulders all the bodhisattvas' practice of giving, the mind that holds in right mindfulness all buddhas appearing before him, the mind that makes offerings to all who come begging without any cutting off. That is to say, the sutra's giving of the heart comes down to ‘turning the whole mind into a mind of giving,’ and not to taking out a heart-organ and handing it to someone.
Now look at the vows. In this gateway the vows are singularly many — Chengguan says that first the intent is distinguished and afterward the vows displayed, twenty minds in all. The first is the mind that is a vajra treasury, and Chengguan glosses ‘treasury means firm,’ as with the pith of a tree, and vajra is likewise firm; that is, the wisdom of the ground of buddhahood, which the dharmas of the world cannot ruin. The second is the mind of the vajra realm adorned with the svastika sign, and this he glosses more finely: outwardly the svastika sign is displayed, betokening the auspiciousness of the myriad virtues; inwardly wisdom accords with suchness, and so it is named the vajra realm. Realm here means nature: because it accords with the nature it is firm as vajra and cannot be harmed, and because wisdom has been accomplished it is sharp as vajra and can destroy afflictions hard to destroy. He further ties it to the mark of the vajra-adorned breast-virtue spoken of in the portion on the conferring of office in “The Ten Grounds,” and to the minds of the same name spoken of in “The Inconceivable Dharmas of the Buddha” and “Detachment from the World.”
Brought down to use: reading the twenty minds through, one finds that they are almost all minds of ‘not being shaken.’ When the letting go has reached this portion, the heart, the recompense sought is precisely a heart that can never again be taken away.
The gateway of giving the intestines, kidneys, liver and lungs: first see this body clearly
The eleventh gateway gives the intestines, kidneys, liver and lungs. Chengguan says that this is four matters brought under a single dedication, and notes that above there were the large and the small intestine, while here they are combined into one intestine.
The teaching weight of this gateway lies not in the vows but in that long passage in the middle contemplating the body. The sutra writes that the bodhisattva contemplates that this body “has nothing firm about it,” and further calls to mind that this body will before long be ruined, that those who see it will be disgusted, that it is what foxes, wolves and hungry dogs would eat, that this body is impermanent and will in the end be cast away, eaten by other creatures, and will itself know nothing of it. Among all twenty gateways of the section, this is the only one that uses the language of revulsion.
Here a misreading must be sorted out, and an important one. The sutra is not teaching people to loathe the body. Where it comes to rest is “with an unfirm body he purchases the firm body” — a sentence that occurs twice in this section, the other occurrence being in the third gateway. Revulsion is the means; the exchange is the end: since this body must in the end rot and be eaten by dogs, then trade it while it is still here for one that does not perish. And so at once the bodhisattva “understands within the Dharma and gives rise to great joy,” and “with a reverent mind he looks closely at that one who has come begging, with the thought that a good friend has come to guard him” — the man who comes for his viscera has become the good friend who delivers him.
The ten vows all bear upon the virtues of the inner organs: the body that is a treasury of wisdom, the body that is a treasury of merit, the superior and wondrous body, the body whose belly does not protrude, the body of wisdom, the inexhaustible body, the body that is the pure treasury of dhāraṇī, the pure body, the body of the deep contemplative practice of the Tathāgata's wisdom, the body quiescent within. Chengguan points out only one thing: as for the body that is a treasury of wisdom, it is because the body is what wisdom relies upon.
Brought down to use: to loathe the body without joy is the asceticism of the outer paths; to be joyful without knowing that the body is not firm is the craving attachment of the ordinary person. This gateway means to hold both ends at once.
The gateway of giving the bones of the limbs and joints: twenty vows that make one complete body
The twelfth gateway gives the various bones of the limbs and joints. Chengguan here sets up a question: since bone-marrow has already been spoken of above, and here the various bones of the limbs and joints are added, is this a repetition or not? He himself gives two solutions — taken together, it is only one matter, namely the bones of the limbs and joints; taken apart, the limbs and joints are a matter of their own, as with being dismembered joint by joint, and that was not among the things listed above. He does not settle upon either of the two, and neither is it settled here.
The vows of this gateway are the most numerous, twenty of them laid out in a row: the body like a conjuration, the vajra body, the perfect dharma-body of omniscience, the body of the power of wisdom, the body of the power of the Dharma, the firm body, the body that responds as is fitting, the body perfumed by wisdom, the body firm and continuous without severance, the body abiding in great strength, the dharma-body equal throughout the world, the body of the power of merit, the body without any place of dependence, the body taken in by the buddhas, the body that richly benefits all sentient beings everywhere, the body that appears everywhere, the body fully possessed of diligence, the pure body apart from self-conceit and arrogance, the body of firm practice, the body of the household of the buddhas. Chengguan points out three places: the realm without tie is the realm of nirvāṇa; being fully possessed of the great strength of limbs and joints like Nārāyaṇa's is as measured out in the Nirvāṇa Sūtra; and the body that illumines and appears everywhere is like a clear bright mirror in which nothing fails to appear. The clause of what the dedication is for, “it is for the sake of causing them to obtain omniscience and to be forever pure,” he glosses as: wisdom is the bone of the myriad virtues.
Brought down to use: bone is the frame of the body. What the twenty vows say is one thing — that the frame which holds up a life be changed from bone into wisdom.
The gateway of giving the skin of his body: treating the man who comes with a knife as a benefactor
The thirteenth gateway gives the skin of the body. The teaching eye of this gateway lies in one simile: a man comes holding a sharp knife in his hand and begs for his skin, and the bodhisattva not only is joyful but is “as though a man had bestowed a heavy kindness upon him”; thereupon he goes out to meet him and brings him in, lays out a seat and asks him to sit, and bows his body in reverence, thinking: this beggar is very hard to meet with, he has come to fulfill my vow of omniscience, and therefore he is benefiting me.
This is the most thoroughgoing reversal in the whole section: the man with the knife is a benefactor — not because patience has been cultivated to the point of not feeling the pain, but because an account has been reckoned clean through: without him this vow would have nowhere to be accomplished.
Chengguan is very honest about the instances cited, and it is worth setting down. He says that of the instances cited, “the bodhisattva Pure Treasury” — no one of that name has been found; and of the story of the King of the Golden-Flanked Deer, he says that both the Dazhidu lun and the fourth fascicle of the Pusa benyuan ji jing record it, telling how the golden-flanked deer rescued a drowning man, and how that man repaid the kindness by informing the king so as to have the deer taken, and then he says “broadly speaking, the name is the same but it is not the giving of skin” — that is to say, the class of story is close and the name agrees, but that is not a story of giving skin. That an ancient worthy should mark as unsettled an instance he himself has cited is a working example of scholarship; here it is recorded just as it stands, and no rounding-out is supplied on his behalf.
The ten vows all bear upon the skin as color and mark, and at the end the clause of what the dedication is for says “may they all obtain the adorned and purified Buddha-fields”; Chengguan's gloss is a fine one: skin is an outward mark and a Buddha-field is likewise an outward mark, and therefore with skin one vows for fields.
Brought down to use: the hardest thing for a person is not giving, but giving to the very one who is at that moment harming him. This is exactly what this gateway speaks of.
The gateway of giving the fingers and toes: four words that exhaust the virtues of the ten fingers
The fourteenth gateway gives the fingers and toes. Chengguan glosses the first four vows with four words: slender and long is measure, well-rounded is form, red copper is color, and able to hold is power — measure, form, color, power; the virtues of the ten fingers do not go beyond these four roads. He says further that this is taking wisdom as the fingers, and that the excellent signs are what is wondrous.
The variant readings of a Sanskrit text are most numerous in this gateway, and most worth recording. Chengguan says that going by a Sanskrit text, the seventh vow should read: may all sentient beings obtain, upon the inner face of the tips of the ten fingers, the mark of the thousand-spoked wheel, and upon the inner face of the remaining joints the marks of punnāgata and of svastika, adorning one another alternately; and on that reading the words ‘perfect’ should read ‘full vase,’ and the words ‘whorling to the right’ should read ‘having delight.’ The eighth vow, going by a Sanskrit text, should read: fingers with the mark of the great lotus nandikāvarta, and yet it whorls to the right. He further cites the Guanfo sanmei hai jing as saying that at the end of each finger-joint twelve wheel-marks appear, and also records a saying introduced as “someone says” that the whorling of the svastika sign is stated with respect to the Chinese script. These variant readings are all recorded without adjudication.
The sutra itself says in the last vow “skillfully distributed and fully possessed of the webbing,” and Chengguan cites a sutra to gloss the webbing: when the fingers are drawn together it does not appear, and when they are spread it appears at once, like a net of true pearls, distinct and lovely.
Brought down to use: the finger is the smallest portion of the body, and yet the sutra sets up ten vows for it and the ancient worthies collate four points of a Sanskrit text over it. The fineness of the Avataṃsaka is not fussiness; it is the refusal to let any portion whatever slip past.
The gateway of giving the fingernails in seeking the Dharma: from this gateway on, the reason for giving changes
The fifteenth gateway is a turning point. In the first fourteen gateways someone comes to beg and the bodhisattva gives; from this gateway on, it is the bodhisattva who seeks the Dharma, and the other party who sets a portion of his body as the condition. The sutra writes it very plainly: someone says ‘if you can give me your fingernails with the flesh, I will give you the Dharma,’ and the bodhisattva answers ‘only give me the Dharma; the fingernails with the flesh, take and use as you wish.’
Chengguan sets up a question here: in seeking the Dharma, why should it be the giving of nails in particular that is spoken of? He gives two solutions. One is that among the instances cited there was such a matter to begin with. The other is that there is something betokened — nails can grasp and take, which accords with the sense of ‘seeking’; and in the next gateway, entering fire to seek the Dharma, what is betokened is that it is hard to take. In passing he cites the Dazhidu lun as saying that the prajñā-pāramitā (the perfection of wisdom) is like a great mass of fire, which cannot be taken hold of on any of its four sides, and where there is no taking neither is there any taking hold. This one solution binds the two gateways into a single stretch: the nail betokens the ability to take, the fire betokens that it cannot be taken, and the seeker of the Dharma must pass through both ends.
The ten vows all bear upon the nails: nails of the mark of red copper, glossy nails, bright and pure nails, nails of omniscience, incomparable nails, wondrously adorned nails, indestructible nails, nails of the mark that is the skillful means of entering all the Buddha-dharmas, well-born nails, the nails of the great guiding master of omniscience. Chengguan points out two places: the mark of red copper is one of the minor marks; and as for the incomparable, the nail as phenomenon is undefiled by dust and grime, while the nail as wisdom is undefiled by the marks of objects. He further records a saying that in the speech of the Western Region ‘well-born’ is called ‘upright and comely.’
Brought down to use: what this gateway tests is how true the mind that seeks the Dharma is — when the price of the Dharma is set upon your own body, are you still willing to pay?
The gateway of throwing himself into a fire pit in seeking the Dharma: the true Dharma is very easily gotten
The sixteenth gateway is the fiercest in the whole section and also the one whose words are most startling. Someone says that he must throw his body into a fire pit seven fathoms deep before the Dharma will be given, and the bodhisattva, hearing it, “is joyful and leaps up,” and then speaks a passage: for the sake of the Dharma I ought even to abide long in Avīci hell and all the evil destinies and undergo measureless suffering — how much more so merely to enter a fire pit of the human world and thereby hear the Dharma? Marvelous! The true Dharma is very easily gotten.
Read closely the sentence “Marvelous! The true Dharma is very easily gotten.” This is not making light of the Dharma; quite the contrary — he is taking the bitter torments of the hells through measureless kalpas as his denominator, and set against that, one jump into a fire pit is simply too cheap. Chengguan here glosses only that seven fathoms means a fathom of seven feet, and on the ten vows of the dedication points out that the first and the ninth are vows made with respect to seeking the Dharma, while the other eight are vows made with respect to entering the fire.
Here a misreading must be sorted out. The sutra is not encouraging self-injury. The fourth gateway has already set the boundary: this is the affair of a bodhisattva abiding in the ground of firmness and sovereignty, which Chengguan glosses as the first ground and above. What the reader should look at here is that sense of proportion — to take the one thing you dread and set it upon the scale of measureless kalpas in the evil destinies.
Brought down to use: the price a person will not pay is usually a matter of having taken the denominator too small. This gateway changes the denominator.
The gateway of undergoing the multitude of sufferings in seeking and guarding the Dharma: undergoing suffering in an evil man's stead
The seventeenth gateway speaks of undergoing measureless afflictions and suffering in one's own body for the sake of seeking and guarding the Dharma. The summit of this gateway is its last sentence: the bodhisattva even takes in those exceedingly evil men who slander the true Dharma, who are covered over by evil deeds and held fast by the deeds of Māra, and all the afflictions and sufferings that they ought to undergo, he, for the sake of seeking the Dharma, undergoes entirely in their stead.
Chengguan gives only one line here, but it is the most forceful tie of attribution in this section: matters of this class are like the pulverizing of bones at the Fragrant City and the forgetting of the body upon the Snowy Ridge, and their kind is not one alone — that is to say, this is no isolated case; from of old there have been many who forgot the body for the sake of the Dharma.
Here a misreading must be sorted out. Undergoing suffering in another's stead does not say that the fruits of deeds can be transferred. What the sutra writes is the bodhisattva's vow and practice — he draws to himself the suffering that the other ought to undergo and undergoes it; while what the ten vows ask for is entirely that sentient beings be “forever apart from the pressing oppression of all suffering and affliction,” that they “forever extinguish the aggregates of suffering,” that they “escape the prison of suffering.” The direction of the vows is from first to last that sentient beings be apart from suffering, not that their account be settled for them.
Brought down to use: the hardest object of giving is not the pitiable person but the hateful one. The gateway before gave skin to one who was harming him; this gateway goes one step further — to one who slanders the true Dharma.
The gateway of relinquishing the realm and its cities in seeking the Dharma: prostrating full length for one word
The eighteenth gateway relinquishes all within the seas for the sake of seeking the Dharma. Chengguan sums it up in one sentence: this is the relinquishing of what a kingship governs. The sutra lists it out exhaustively: the lands, the cities and towns, the people, the storehouses, the gardens and pools, the dwellings, the groves, the flowers and fruits, and even the rare and wondrous things, the palaces and pavilions, wife and children and retinue, and the kingship as well.
And what is sought? “Even for the sake of but one phrase, one word, one sentence, one meaning he gives rise to the thought that it is hard to obtain.” On the one side all that lies within the seas, on the other a single word — the sutra sets this disparity before the reader and does not explain it, but only writes on: he diligently seeks the true Dharma, even to the least of it, for the sake of but one word prostrating himself full length upon the ground.
At the end of the ten vows it says “pulling out the arrow of doubt so that their minds attain safety.” Chengguan, glossing the arrow of doubt, cites the Nirvāṇa Sūtra: a man struck by a poisoned arrow ought to pull it out at once; if he stands there making idle discriminations, he will die before he has finished asking his questions. This simile shines back upon the gateway exactly — the reason the seeking of the Dharma is urgent is that doubt is an arrow.
Brought down to use: what this gateway asks about is the order of one's sense of value. Most people are willing to be busy a year for a large sum of money and unwilling to clear a month for one sentence of Dharma. The sutra turns that order clean over.
The gateway of cutting off killing and giving fearlessness: the giving of Dharma and the giving of fearlessness in one and the same act
From the nineteenth gateway on, what is spoken of is no longer the relinquishing of one's own body but the cutting off of killing by the power of kingship. The sutra writes that the bodhisattva becomes a great king and everywhere puts forth commands that the deed of killing be done away with, that all the slaughtering in the cities, towns and villages within Jambudvīpa be forbidden and cut off, and that to the footless, the two-footed, the four-footed and the many-footed, to the various kinds of living creatures, he “gives fearlessness everywhere”; he himself constantly abides in the three kinds of pure precept, and causes sentient beings likewise to abide in the five precepts and forever to cut off the deed of killing.
Chengguan makes here a clean determination: that he himself abides in the three groups of pure precepts and causes others to abide in the five precepts is the giving of Dharma; and since the five precepts have not-killing at their head, it is killing that is spoken of here in particular. And if one looks from the side of the living creatures that would have been killed, this is the giving of fearlessness. One and the same act divides into two kinds of giving as the recipients differ — this is the doctrinal eye of this gateway.
The ten vows all bear upon the life-span: keeping their life-span forever without end; abiding for measureless kalpas and increasing their life-span yet further; being apart from the dharmas of old age and death; a body without sickness or affliction and sovereignty in life-span; an inexhaustible life-span; becoming a gateway of life-span; obtaining an inexhaustible life-span and fulfilling great vows; abiding in an inexhaustible life-span; the gladness of the noble Dharma and an inexhaustible life-span; the life-faculty that abides constantly, without aging and without sickness. What is cut off is the deed that takes life away; what is vowed for is life without exhaustion — cause and fruit matched with perfect neatness.
There is one further difference of formal usage to record: the closing sentence of this gateway does not run ‘this is the bodhisattva-mahāsattva's dedication of roots of goodness when he gives such and such a thing,' but runs: the dedication of roots of goodness of abiding in the three groups of pure precepts and forever cutting off the deed of killing. Read the sutra word for word; there is no need to make it uniform.
Brought down to use: to cut off a single evil deed is at the same time to give fearlessness to countless sentient beings. This is a reckoning of merit far larger than that of one act of giving.
The gateway of rescuing those whose male form has been ruined: wealth rescues from present suffering, Dharma rescues from suffering to come
The twentieth gateway is also the last of this section. There are sentient beings who harbor cruelty in their hearts and ruin the male form of humans and beasts, causing their bodies to have lack and diminishment and to undergo all manner of bitter torment. The bodhisattva, seeing this, raises great kindness and compassion and pities and rescues them.
The structure of this gateway is worth close reading. Chengguan divides it into three parts: first, seeing the situation and raising compassion; next, remonstrating and admonishing by the Dharma; last, the twin rescue by wealth and by Dharma. And his determination of the third part is the finest sentence in the whole section — wealth rescues from the present suffering of the one harmed, Dharma rescues from the suffering to come of the one who harms. That is to say: to give the victim every implement of joy rescues him from the suffering already undergone before one's eyes; to preach the dharma of quiescence to the offender so that he forever casts away his offenses rescues him from the suffering he is yet to undergo. One act rescues both ends, and it rescues the offender the more deeply, because what it extinguishes is the cause that gathers.
Chengguan cites here one former story from the Abhidharmakośa: of old there was a eunuch who rescued five hundred oxen from being maimed, and by the power of that root of goodness his own male form was made complete. And among the ten vows he draws one very fine distinction: to cultivate the pure practices does not necessarily hold the mind in check, whereas the mind apart from desire spoken of afterward certainly has no fault upon the body; to be fully possessed of the form of a male is only to differ from a woman's body, whereas to be fully possessed of the great man means of necessity that the heart harbors the Way and its virtue.
For “the seven paths of the great man” at the end, Chengguan sets out four accounts: first, with respect to the world, following the Yuqie shidi lun, there are seven senses; second, following the Lesser Vehicle, the seven worthies and sages — though he says himself that here it ought not to be a vowing to become those of the Lesser Vehicle; third, following the Great Vehicle Yuqie shidi lun, the seven grounds are the seven worthies and sages; fourth, following the Pusa yingluo benye jing, the six stations together with faith; and besides these there is one saying that it is the seven kinds of good knowing. The four accounts are set side by side; here they are not adjudicated. He further records that a Sanskrit text names this word gati, which here means undertaking, and that the Jin translation reads ‘the destiny of a great man,’ which is close to ‘path.’
Here an important misreading must be sorted out. ‘Great man’ here is not a distinction of male and female. Chengguan cites the eighteenth fascicle of the Nirvāṇa Sūtra and states it with perfect clarity: any man or woman who is fully possessed of four dharmas is called a great man — drawing near to a good friend, hearing the true Dharma, contemplating its meaning, and practicing as it is taught; and he further cites “though she be a woman, one who can have faith that her own body has the buddha-nature is a great man,” and appends a sentence: therefore a man who has no faith is a woman. Sutra and commentary are here in complete agreement: what is vowed for is virtue and wisdom, not bodily form.
Brought down to use: the twenty gateways of this section begin with cutting off one's own topknot and end with rescuing another's maimed body. The first seventeen gateways let go of what is upon oneself, the eighteenth lets go of realm and cities, wife and children and kingship, and the last two guard what is upon others — letting go and guarding were from the beginning the two ends of one and the same thing.
Lineage
The attribution of the outline-names. The names ‘the giving of inner wealth,’ ‘the sixty gateways’ and ‘outer wealth / inner wealth’ used in this section nowhere appear in the sutra; they are the outline Chengguan set up when he divided this sixth dedication — he determines that the first twenty-seven matters are the giving of outer wealth, that the one gateway of rescuing the prisoner which comes next partakes of both outer and inner, and that the twenty-nine matters below it clarify only inner wealth, this section being the head of that portion of inner wealth; and where he comments gateway by gateway he numbers the rescuing of the prisoner as the twenty-fifth and says it is “wholly inner wealth,” which differs slightly from the general outline. Both are recorded without adjudication. Wherever this exposition touches upon names of this class, they belong to that attribution, and are not the sutra speaking of itself. Chengguan further prefixes to each gateway a running number from twenty-six to forty-five, which is not the same set of numbers as the first through twentieth gateways used in this exposition — the order of gateways used here follows the order of the passages of the sutra, while Chengguan's outline-numbers may be seen separately in the apparatus.
The three commentators do not agree in the number of gateways. Over one and the same stretch of sutra text the three divide differently: the sutra joins ears and nose into one passage in the third gateway while setting up two vows separately, whereas Li Tongxuan splits them into two passages, the giving of the nose and the giving of the ears, and puts the nose before the ears, which is the reverse of the sutra's order in “he is able to give his ears and his nose to those who beg”; the sutra joins intestines, kidneys, liver and lungs into one passage in the eleventh gateway, whereas Tongxuan makes it only the giving of liver and lungs and does not bring out the intestines and kidneys, while Chengguan says it is four matters brought under a single dedication and notes that above there were the large and small intestine and that here they are combined into one intestine; and further, after the giving of blood, of marrow and flesh, and of the heart, Tongxuan separately brings out a passage on “the giving of the body,” for which the text of the eighty-fascicle sutra has no independent counterpart; and among Tongxuan's twenty-one divisions there is no division corresponding to the seventeenth gateway (undergoing the manifold sufferings). Tongxuan determines in sum that this one dedication has sixty-one kinds of giving, with ten great vows in each. The three are recorded without adjudication.
The two solutions on joining or dividing the bones of the limbs and joints. In the twelfth gateway Chengguan sets himself a question: since bone-marrow has been spoken of above and here the various bones of the limbs and joints are added, is this a repetition or not? The two solutions he gives are — taken together, it is only one matter, namely the bones of the limbs and joints; taken apart, the limbs and joints are a matter of their own, as with being dismembered joint by joint, and that was not listed before. He does not settle upon either, and neither does this exposition.
An instance cited and marked unsettled by the ancient worthy himself. In the thirteenth gateway the bodhisattva Pure Treasury is cited, and Chengguan says outright that no one of that name has been found; of the King of the Golden-Flanked Deer in the same gateway he says that what the Dazhidu lun and the fourth fascicle of the Pusa benyuan ji jing record is the rescue of a drowning man and not the giving of skin, and that broadly speaking the name is only the same. That an ancient worthy should mark as unsettled an instance he himself has cited is here recorded just as it stands, and no rounding-out is supplied on his behalf.
Variant readings of a Sanskrit text. The Sanskrit variant readings in this section are concentrated in three gateways. The first: Chengguan cites Jingfa's saying that, going by a Sanskrit text, one should obtain two marks in the hair, namely hair with the marks śrīvatsa and svastika; and he further says that of the sixth vow, obtaining hair with the marks of a buddha, a Sanskrit text has instead ‘whorling to the right.’ The fourth: as for the accomplishing of the svastika sign, a Sanskrit text says only ‘whorling to the right’ and ‘having delight.’ The fourteenth: going by a Sanskrit text, upon the inner face of the tips of the ten fingers is the mark of the thousand-spoked wheel and upon the inner face of the remaining joints the marks of punnāgata and svastika; ‘perfect’ should read ‘full vase’ and ‘whorling to the right’ should read ‘having delight’; the eighth vow, going by a Sanskrit text, should read fingers with the mark of the great lotus nandikāvarta, and yet it whorls to the right; and besides this there is recorded a saying introduced as “someone says” that the whorling of the svastika sign is stated with respect to the Chinese script, together with a citation of the Guanfo sanmei hai jing saying that at the end of each finger-joint there are twelve wheel-marks. The several readings are recorded without adjudication.
The difference of the sixty-fascicle text. The sixty-fascicle text does not lay this passage out gateway by gateway at all, but gathers up the names of the things let go in a single continuous enumerating sentence, with no passage on the act of giving for each gateway and no ten vows of dedication for each gateway. There are differences in wording as well: the eighty-fascicle text has “the topknot together with the skin,” while the sixty-fascicle text has the hair of the crown together with the skin, and the bright pearl within the topknot — and Fazang glosses this gateway of the eighty-fascicle text as being precisely two matters, the cutting away of the scalp with the hair and the opening of the skin of the crown to take out the divine pearl, which agrees with the wording of the sixty; the eighty-fascicle text's “fire pit” is written with a different graph in the sixty; the one gateway of “the skin of the body” in the eighty-fascicle text becomes two words in the sixty, the thick skin and the thin skin; the eighty-fascicle text's “fingernails together with the flesh” becomes in the sixty the nails of the fingers together with the flesh; and the eighty-fascicle text's twentieth gateway, “ruining the male form belonging to humans and beasts,” becomes in the sixty the ruining of beasts and of the human organ. This is the actual state of the two translations, recorded as it stands and not forced into correspondence.
Where the commentators are silent. Only Chengguan's Huayan jing shu has a gateway-by-gateway gloss on this section. The Yanyi chao sets up no separate outline for this section, and its language for the several gateways yields no occurrence anywhere in that text; Fazang's Tanxuan ji does have a gloss on this passage, but what this exposition cites verbatim stops halfway through the giving of the skin, and his continuing glosses on the gateways after that have not been cited verbatim — they are not cited, which is not the same as not found; Li Tongxuan takes up the framework of sixty-one divisions for the whole passage and does not gloss gateway by gateway. Besides this, among the treatises of the Huayan school no verbatim citation of the twenty gateways of this section has been found; the lack is recorded as it stands, and no text from elsewhere is used to fill it.
Cross-reading within this sutra. Chengguan ties several places in this section to passages that may be read across with it: the ten vows over the eye in the second gateway he says are much the same as, and slightly different from, those in “Detachment from the World”; the good marks among the vows over the nose in the third gateway he ties to the great person's mark of the Tathāgata's nose in “The Ocean of Marks”; the light emitted from the teeth in the fourth gateway and the mark of the broad and long tongue in the fifth he likewise ties to “The Ocean of Marks”; the body that is a treasury of awakening in the ninth gateway he ties to “The Appearing of the Tathāgata,” where at the time the Tathāgata accomplishes right awakening he sees within his own body all sentient beings accomplishing right awakening; and the mind of the vajra realm in the tenth gateway he ties to the mark of the vajra-adorned breast-virtue in the portion on the conferring of office in “The Ten Grounds,” and further to the minds of the same name in “The Inconceivable Dharmas of the Buddha” and “Detachment from the World,” saying that the vajra-realm faculty and vajra-flame faculty named in the ninth dedication of this chapter, the dedication of liberation that is unattached and unbound, are likewise this same name. All these places may be read across.
The gathering-in of a name of consciousness-only. Over the one vow of ‘the mind-made body’ in the ninth gateway, Chengguan cites the seven-fascicle Laṅkāvatāra to gloss the sense of the name, determines three kinds of such body and matches them with the stations before the fifth ground, before the eighth ground, and after the eighth ground, and further distinguishes it from the ‘mind-produced’ of the eighth fascicle of the Cheng weishi lun — that being produced in accordance with the will of the mind, only a transformation and not a fresh arising. At the end he brings it home to the Huayan formulation itself: this is now one of the ten bodies. That is to say, the name here cited from consciousness-only is spoken of as gathered into the frame of the Huayan ten bodies, and this attribution must be kept clear.
Inside and outside of the name of dedication. In the twenty gateways of this section, what is let go in the first seventeen is entirely a portion of his own body, in one gateway realm and cities, and in two gateways the guarding of life; and of the hundred and eighty-seven vows not one is for himself. The sixth dedication is named the according with and making firm of all roots of goodness, and what is accorded with is precisely this: roots of goodness are called firm only when they are not kept on one's own side. The more intimate to the body the thing let go, the more plainly this direction shows.
考據Apparatus
金剛幢菩薩答自問「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」〔T10n0279 0135b21〕之續說。本節二十門一氣直下，自「佛子！菩薩摩訶薩布施乞者連膚頂髻」〔T10n0279 0144b06〕起，至「禁絕一切毀敗男形善根迴向」之所為句止，中無一句插問，亦無一處「爾時」之敘事轉場，亦無偈頌（頌在次子之末）。二十門逐門作『標章引例——施行——迴向十願——結——迴向所為』之式，門門以「是為菩薩摩訶薩……善根迴向」收（本節「是為菩薩摩訶薩」二十二見：門三耳、鼻二事各一結復加一總結，故二十門而二十二結）。澄觀《疏》於此段逐門以「二十六」至「四十五」個位進位編號疏釋，澄觀於本迴向總科處判六十門之次第，謂其下二十九事唯明內財〔T35n1735 0710a24〕，本段在總科中即其首（逐門編號與總科於救囚一門之屬微異，見科判目）；『內財』『六十門』皆澄觀科語，經文本身不出此名，本考據凡言之處一律繫屬。
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·說分第六隨順堅固一切善根迴向之第二分（第五會 兜率天宮 · 卷二十七〔T10 0144a24–0150a13 前〕）；門一首句「佛子！菩薩摩訶薩布施乞者連膚頂髻，如寶髻王菩薩、勝妙身菩薩，及餘無量諸菩薩等。」〔T10n0279 0144b06〕，末句「普令眾生究竟皆得。」〔0150a12〕 |
| 澄觀《華嚴經疏》 | 逐門疏釋窗〔T35n1735 0714b14〕–〔0716b27〕（門二十六至門四十五）；其中「二十六連膚頂髻，即肉髻也。」〔0714b14〕為本段首科，「丈夫正教，即內三藏及外五明。餘文易了。」〔0716b26〕為末科。次科「四十六歎佛出世」〔0716c05〕已入次子 |
| 六十門三分之科（澄觀） | 澄觀於本迴向總科處分六十門為三：前二十七事為外財施·次救獄囚一門兼於內外·其下二十九事唯明內財〔T35n1735 0710a24〕；而逐門疏釋處則云「二十五捨身代死囚，一向內財」〔0714b13〕、「二十六連膚頂髻，即肉髻也。」〔0714b14〕——總科之三分與逐門之編號，於救囚一門內外之屬微異，並錄不判。本節二十門為逐門所編之二十六至四十五，在總科中屬「唯明內財」一分之首；六十門與內外財之分皆澄觀科，非經文自標 |
| 法藏《探玄記》 | 有本段之釋。窗〔T35n1733 0260b17〕–〔0261c07〕；本考據逐字所引止於〔0261a14〕（其後 0261a15–0261c07 未逐字錄，見八、校本定位） |
| 李通玄《新華嚴經論》 | 有本迴向之總科（六十一段）。窗〔T36n1739 0862a20〕–〔0862c09〕；本節二十門相當於通玄科之第二十七段至第四十七段 |
| 澄觀《演義鈔》T36n1736 | 〔查無〕。「連膚頂髻」「三十六施腸腎肝肺」等本節逐門語於全文零命中，《鈔》於本節未另立科 |
| 六十華嚴 T278 對位 | 品二十一 金剛幢菩薩十迴向品·卷十六〔T09n0278 0499c26〕–〔0500a06〕。六十本於此不逐門展開，唯以一段連續列舉句總攝（見四、異譯對勘） |
| 別行《度世品經》T10n0292 | 該經對〈離世間品〉，於本品不對應 |
| 世親《十地經論》T26n1522 | 〔查無〕。該論唯釋〈十地品〉，於本品不對應 |
| 《菩薩瓔珞本業經》T24n1485 | 〔查無〕。『連膚』『連肉』『內財施』『身皮』『髓肉』全文零命中；「頂髻」一見〔1020b12〕與本門無涉，據實標闕 |
| 《菩薩本業經》T10n0281 | 〔查無〕。『頂髻』『連膚』『內財施』『身皮』全文零命中 |
二十門逐門定位（門名依經文所施之物·澄觀科號逐條繫屬）——
| 門序 | 所施 | 門首出處 | 澄觀科號〔疏出處〕 |
|---|---|---|---|
| 一 | 連膚頂髻 | 〔T10n0279 0144b06〕 | 二十六連膚頂髻〔T35n1735 0714b14〕 |
| 二 | 眼 | 〔0144c04〕 | 二十七施眼〔0714b28〕 |
| 三 | 耳·鼻 | 〔0145a01〕 | 二十八施耳鼻〔0714c05〕 |
| 四 | 牙齒 | 〔0145b11〕 | 二十九施牙齒〔0714c23〕 |
| 五 | 舌 | 〔0145c04〕 | 三十施舌〔0715a01〕 |
| 六 | 頭 | 〔0145c29〕 | 三十一施頭〔0715a02〕 |
| 七 | 手·足 | 〔0146a22〕 | 三十二施手足〔0715a10〕 |
| 八 | 身血 | 〔0146b20〕 | 三十三壞身出血施〔0715a19〕 |
| 九 | 髓肉 | 〔0146c11〕 | 三十四施身髓肉〔0715a21〕 |
| 十 | 心 | 〔0147a15〕 | 三十五施心〔0715b21〕 |
| 十一 | 腸·腎·肝·肺 | 〔0147b10〕 | 三十六施腸腎肝肺〔0715c05〕 |
| 十二 | 肢節諸骨 | 〔0147c06〕 | 三十七支節諸骨〔0715c07〕 |
| 十三 | 身皮 | 〔0148a06〕 | 三十八施身皮〔0715c14〕 |
| 十四 | 手足指 | 〔0148a28〕 | 三十九施手足指〔0715c21〕 |
| 十五 | 連肉爪甲（求法） | 〔0148b17〕 | 四十施連肉爪〔0716a07〕 |
| 十六 | 投身火阬（求法） | 〔0148c06〕 | 四十一求法入火〔0716a16〕 |
| 十七 | 受眾苦（求法護法） | 〔0148c28〕 | 四十二為求法護法受眾苦〔0716a18〕 |
| 十八 | 海內國城（求法） | 〔0149a19〕 | 四十三求法捨海內所有〔0716a20〕 |
| 十九 | 為王斷殺（無畏） | 〔0149b16〕 | 四十四為王斷殺〔0716a23〕 |
| 二十 | 救毀敗男形（無畏） | 〔0149c10〕 | 四十五救於形殘〔0716a25〕 |
門一施行六段之科（澄觀·唯此門具足）——
「施行中三：初總標施行、二「如寶髻」下指物同修、三「菩薩是時」下正明施行。於中六：一覩乞生欣，住種性故；二「而語」下語意清淨，離二障故；三「便執」下身業正捨，事業勝故；四「正念」下欣慕上流，意樂勝故；五「於諸法」下巧安諦理，無相攝故；六「是故」下決志思齊，依止勝故。」〔T35n1735 0714b15〕
「此及迴向有七最勝成波羅蜜，前後諸施文多略無。」〔T35n1735 0714b21〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 連膚頂髻 | 周羅（探玄記音寫·「梵言周羅，此云頂髻。」〔T35n1733 0260b21〕） | 「佛子！菩薩摩訶薩布施乞者連膚頂髻」〔T10n0279 0144b06〕 | 澄觀「二十六連膚頂髻，即肉髻也。」〔T35n1735 0714b14〕；法藏更分二事「一割剝頭皮連髮而施；二依西國貴種，皆初生時刀開頂皮內一神珠，封藥著已，珠在皮內。」〔T35n1733 0260b18〕 |
| 無見頂 | — | 「願一切眾生得無見頂，成就菩薩如塔之髻」〔T10n0279 0144b20〕 | 澄觀「一無見頂者，縱窮上界亦有餘故。言如塔者，菩薩敬故。」〔T35n1735 0714b23〕 |
| 卐字（髮·指·心相） | 室利靺蹉·塞縛悉底迦（澄觀引梵本音寫）〔T35n1735 0714b25〕 | 「願一切眾生得如卐字髮、螺文右旋髮」〔T10n0279 0144b24〕·「得如蓮華卐字旋指」〔0148b12〕 | 澄觀引靜法云「準梵本令得二相，髮謂室利靺蹉塞縛悉底迦相髮，義如前說。」〔T35n1735 0714b25〕 |
| 檀波羅蜜 | — | 「習行檀波羅蜜心，成就檀波羅蜜心」〔T10n0279 0147a18〕 | 布施度；門十施心段內經文自舉 |
| 意生身 | — | 「願一切眾生得意生身，猶如佛身，莊嚴清淨」〔T10n0279 0147a05〕 | 澄觀「三云意生身者，七卷《楞伽》第二云「譬如意去，速疾無礙，名意生身。」」〔T35n1735 0715a25〕；三種、地位、與《成唯識》『意成』之異見六 |
| 百福相身 | — | 「願一切眾生得百福相身，三十二相而自莊嚴」〔T10n0279 0147a06〕 | 澄觀「此舉三十二相之通因。若別因者，如《涅槃．師子吼品》。」〔T35n1735 0715b15〕 |
| 八十種好 | — | 「願一切眾生得八十種好妙莊嚴身」〔T10n0279 0147a07〕 | 澄觀「謂皆殊妙，立隨好名。具如《瑜伽》四十九、《大般若》三百八十一說。」〔T35n1735 0715b17〕 |
| 菩提藏身 | — | 「願一切眾生得菩提藏身，普能容納一切世間」〔T10n0279 0147a12〕 | 澄觀「如〈出現品〉，如來成正覺時，於其身中普見一切眾生成正覺等故。」〔T35n1735 0715b19〕 |
| 金剛藏心 | — | 「願一切眾生得金剛藏心，一切金剛圍山等所不能壞」〔T10n0279 0147a27〕 | 澄觀「藏即名堅，其猶樹藏，金剛亦堅，即佛地智，世法莫壞」〔T35n1735 0715b22〕 |
| 金剛界心 | — | 「願一切眾生得卐相莊嚴金剛界心」〔T10n0279 0147a28〕 | 澄觀「外標卐相，表萬德吉祥；內智契如，名金剛界。界者性也」〔T35n1735 0715b25〕 |
| 那羅延 | — | 「得如那羅延堅固幢心」〔T10n0279 0147b01〕·「具那羅延肢節大力」〔0147c19〕 | 大力之天名；澄觀「言具那羅延支節大力者，如《涅槃》校量。」〔T35n1735 0715c11〕 |
| 無繫界 | — | 「於無縛、無著、無繫界生」〔T10n0279 0147c14〕 | 澄觀「言無繫界者，即涅槃界。」〔T35n1735 0715c11〕 |
| 閻浮檀（金） | — | 「如閻浮檀上妙真金，清淨明潔」〔T10n0279 0148a17〕 | 閻浮樹間河中所出之金，色最上；門十三施皮願中以喻金色皮 |
| 𦟛圓（指） | — | 「願一切眾生得𦟛圓指，上下相稱」〔T10n0279 0148b06〕 | 澄觀「纖長者量，𦟛圓者形，赤銅者色，能攝者力。」〔T35n1735 0715c21〕 |
| 網縵 | — | 「善巧分布網縵具足」〔T10n0279 0148b15〕 | 澄觀引經「歛指不現、張時即現，如真珠網，分明可愛。」〔T35n1735 0716a05〕 |
| 千輻輪相·本那伽吒·難提迦物多 | 本那伽吒·塞縛悉底迦·難提迦物多（澄觀引梵本音寫） | 「願一切眾生得輪相指，指節圓滿，文相右旋」〔T10n0279 0148b11〕 | 澄觀「準梵本云願一切眾生得十指端裏面皆有千輻輪相，所餘節中裏面皆有本那伽吒及以塞縛悉底迦相，相間莊嚴。」〔T35n1735 0715c25〕；又「準梵本，願得大蓮華難提迦物多相指，却是右旋。」〔0716a01〕 |
| 七仞 | — | 「若能投身七仞火阬，當施汝法」〔T10n0279 0148c08〕 | 澄觀「言七仞者，一仞七尺也。」〔T35n1735 0716a16〕 |
| 疑箭 | — | 「拔除疑箭，心得安隱」〔T10n0279 0149b14〕 | 澄觀「如《涅槃》說人中毒箭應速拔之，若妄分別，未究而終故。」〔T35n1735 0716a21〕 |
| 三聚淨戒·五戒 | — | 「常自安住三種淨戒」〔T10n0279 0149b22〕·「令諸眾生住於五戒，永斷殺業」〔0149b23〕 | 澄觀「自住三聚淨戒，令他住於五戒，是為法施。五戒殺初，故此偏語。若望所殺，是無畏施。」〔T35n1735 0716a23〕 |
| 馬陰藏相 | — | 「願一切眾生具丈夫形，成就如來馬陰藏相」〔T10n0279 0149c23〕 | 如來三十二相之一；門二十迴向十願之首 |
| 七丈夫道 | 揭底（澄觀引梵本音寫·「梵本名為揭底，此云事業」〔T35n1735 0716b11〕）〔T35n1735 0716b11〕 | 「巧能顯示七丈夫道」〔T10n0279 0150a10〕 | 澄觀「晉本云丈夫趣，與道相近。」〔T35n1735 0716b12〕；七丈夫之四說見六 |
| 優曇華 | — | 「其心清淨，希有難得如優曇華」〔T10n0279 0145b14〕 | 曠劫一現之華；此處喻施牙齒時之心 |
三、譬喻·修辭
本節二十門大體作『標章引例——施行——「以諸善根如是迴向，所謂：『願一切眾生……』」——「是為菩薩摩訶薩……善根迴向」——『為令眾生……故』』之定式長行。「願一切眾生」句一百八十七見·「是為菩薩摩訶薩」二十二見（門三耳、鼻各結一復加總結，故多於門數二）。前十八門各引往昔菩薩等為例，末二門直敘禁殺與救毀形，此即全段最顯之修辭骨架。
（一）逐門所引往昔菩薩（經文逐字·門十七、門十八、門十九、門二十之引例形不一，照 source 錄）——
| 門 | 所引 |
|---|---|
| 一 | 「如寶髻王菩薩、勝妙身菩薩，及餘無量諸菩薩等」〔T10n0279 0144b06〕 |
| 二 | 「如歡喜行菩薩、月光王菩薩，及餘無量諸菩薩等所行惠施」〔0144c05〕 |
| 三 | 「如勝行王菩薩、無怨勝菩薩，及餘無量諸菩薩等」〔0145a02〕 |
| 四 | 「猶如往昔華齒王菩薩、六牙象王菩薩，及餘無量諸菩薩等」〔0145b13〕 |
| 五 | 「猶如往昔端正面王菩薩、不退轉菩薩，及餘無量諸菩薩等」〔0145c06〕 |
| 六 | 「如最勝智菩薩，及大丈夫迦尸國王等諸大菩薩所行布施」〔0146a01〕 |
| 七 | 「如常精進菩薩、無憂王菩薩，及餘無量諸菩薩等」〔0146a22〕 |
| 八 | 「如法業菩薩、善意王菩薩，及餘無量諸菩薩等」〔0146b21〕 |
| 九 | 「如饒益菩薩、一切施王菩薩，及餘無量諸菩薩等」〔0146c12〕 |
| 十 | 「如無悔厭菩薩、無礙王菩薩，及餘無量諸大菩薩」〔0147a16〕 |
| 十一 | 「如善施菩薩、降魔自在王菩薩，及餘無量諸大菩薩」〔0147b11〕 |
| 十二 | 「如法藏菩薩、光明王菩薩，及餘無量諸大菩薩」〔0147c07〕 |
| 十三 | 「猶如往昔清淨藏菩薩、金脇鹿王菩薩，及餘無量諸大菩薩，等無有異」〔0148a12〕 |
| 十四 | 「如堅精進菩薩、閻浮提自在王菩薩，及餘無量諸大菩薩」〔0148a29〕 |
| 十五 | 「如求法自在王菩薩、無盡菩薩，及餘無量諸大菩薩」〔0148b20〕 |
| 十六 | 「如求善法王菩薩、金剛思惟菩薩，為求法故，入火阬中」〔0148c13〕 |
| 十七 | 「如求善法菩薩、勇猛王菩薩，及餘無量諸大菩薩」〔0149a03〕 |
| 十八 | 「如大勢德菩薩、勝德王菩薩，及餘無量諸大菩薩」〔0149a26〕 |
| 十九 | 〔無引例〕——門十九、門二十但云「菩薩摩訶薩作大國王」〔T10n0279 0149b17〕「見有眾生心懷殘忍」〔T10n0279 0149c10〕而不引往昔之名，據實標闕 |
| 二十 | 〔無引例〕 |
（二）門內散見之喻——
- 如塔之髻〔門一〕：「願一切眾生得無見頂，成就菩薩如塔之髻」〔T10n0279 0144b20〕。澄觀「言如塔者，菩薩敬故。」〔T35n1735 0714b24〕
- 見者如見佛髮〔門一〕：「願一切眾生得成應供頂塔之髮，令其見者如見佛髮」〔T10n0279 0144b28〕
- 優曇華〔門四〕：「其心清淨，希有難得如優曇華」〔T10n0279 0145b14〕
- 白蓮華〔門四〕：「牙齒鮮潔如白蓮華，文理迴旋卐字成就」〔T10n0279 0145b27〕
- 以不堅身易堅固身〔門三·門十一二見〕：「以不堅身易堅固身」〔T10n0279 0145a11〕·〔0147b20〕——全段內財施之總喻語
- 金剛〔門八·門九·門十·門十二〕：「得無勞倦身，猶如金剛」〔T10n0279 0146b29〕·「得金剛身，不可沮壞」〔0147a04〕·「得金剛藏心」〔0147a27〕·「得金剛身，不可破壞，無能勝者」〔0147c13〕
- 狐狼餓狗〔門十一〕：「此身尋即敗壞，見者生厭，狐、狼、餓狗之所噉食」〔T10n0279 0147b15〕——觀身無常之喻，全段唯此一處作厭患語
- 閻浮檀金〔門十三〕：「得金色皮，如閻浮檀上妙真金，清淨明潔」〔T10n0279 0148a17〕
- 世高幢〔門十三〕：「得明網皮，如世高幢，放不可說圓滿光明」〔T10n0279 0148a24〕
- 真珠網〔門十四·澄觀引經〕：「歛指不現、張時即現，如真珠網，分明可愛。」〔T35n1735 0716a05〕
- 惠以重恩·敷座令坐〔門十三〕：「譬如有人惠以重恩，逢迎引納，敷座令坐，曲躬恭敬」〔T10n0279 0148a08〕——待乞者如恩人之喻
- 如善知識而來護想〔門十一〕：「敬心諦視彼來乞者，如善知識而來護想」〔T10n0279 0147b19〕
- 想之如父〔門九〕：「一切諸佛皆悉現前，想之如父得護念故」〔T10n0279 0146c21〕
- 師子吼〔門九〕：「一切無畏皆悉現前，能作最上師子吼故」〔T10n0279 0146c27〕
（三）古德所增之喻（誌錄）——
- 般若如大火聚：澄觀釋門十六入火求法之表法，引「故《智論》云「般若波羅蜜，猶如大火聚，四邊不可取，無取亦不取」故。」〔T35n1735 0716a14〕
- 爪能爴取：澄觀釋門十五何以求法偏語施爪——「二有所表，以爪能爴取，順求義故。下入火求者，表難取故。」〔T35n1735 0716a13〕
- 香城粉骨·雪嶺忘軀：澄觀釋門十七為法受苦——「如香城粉骨、雪嶺忘軀，其類非一。」〔T35n1735 0716a19〕
- 薪火之毒龍施皮：澄觀引「《智論》十六中如毒龍受一日戒，被剝五色皮，忍而施之云云。」〔T35n1735 0715c15〕
- 中毒箭應速拔：澄觀釋門十八之疑箭，引《涅槃》〔T35n1735 0716a21〕
- 如淨明鏡無不現：澄觀釋門十二「言普照現身者，如淨明鏡無不現故。」〔T35n1735 0715c12〕
- 智為萬德之骨：澄觀釋門十二迴向所為「言得智者，智為萬德之骨故。」〔T35n1735 0715c14〕
- 如足住地能持身：澄觀釋門七施足之心「如足住地能持身故，願住智地能成智身。」〔T35n1735 0715a15〕
- 信為手因·行為足因：澄觀「信為手因，果能雨寶；行為足因，果普遊步等。」〔T35n1735 0715a12〕
四、異譯對勘
本段唯二譯並存（四十本 T293 唯品三十九，不涉；《度世品經》對〈離世間品〉，不涉）。八十本二十門逐門展開，六十本此段不分門，唯以一段連續列舉句總攝——此為結構之異，非搜尋之闕：六十本自「彼命」以下一氣列所捨之事名，而不於每事各立施行段、迴向十願段與結句。全錄不判。
（一）六十本本段全文（T09n0278 卷十六·逐字全錄）——
「彼命；若有人乞連膚頂髮，髻中明珠，眼耳鼻根，牙齒舌根，頭頂手足，壞身出血，髓肉及心，腸腎肝肺，肢節諸骨，厚皮薄皮，或手足指，連肉指爪；為求正法，投身火坑，為求法故，舉身具受無量眾苦；為法難得故，能捨大地，四海國土，大小諸城，村邑丘聚，國土豐樂，人民熾盛，園林浴池，華果繁茂，無量莊嚴，天下太平，無諸怨敵，金銀寶藏，妻子眷屬，自在法王，斷除一切屠殺惡業，普施無畏；若見有人毀壞畜狩，及以人根，令身殘闕，」〔T09n0278 0499c26–0500a06〕
（次句「起大慈悲而救度之……」〔0500a07〕已入八十本次子之對應段，非本段窗內。）
（二）逐門詞面對位（同句內對位·非以八十之句搜六十）——
| 門序（八十） | 八十門名 | 六十對應詞 | 六十行 |
|---|---|---|---|
| 一 | 連膚頂髻 | 連膚頂髮，髻中明珠 | 〔T09n0278 0499c26〕 |
| 二 | 眼 | 眼 | 〔0499c26〕 |
| 三 | 耳·鼻 | 耳鼻根 | 〔0499c26〕 |
| 四 | 牙齒 | 牙齒 | 〔0499c27〕 |
| 五 | 舌 | 舌根 | 〔0499c27〕 |
| 六 | 頭 | 頭頂 | 〔0499c27〕 |
| 七 | 手·足 | 手足 | 〔0499c27〕 |
| 八 | 身血 | 壞身出血 | 〔0499c27〕 |
| 九 | 髓肉 | 髓肉及心（髓肉半） | 〔0499c27〕 |
| 十 | 心 | 髓肉及心（心半） | 〔0499c27〕 |
| 十一 | 腸腎肝肺 | 腸腎肝肺 | 〔0499c28〕 |
| 十二 | 肢節諸骨 | 肢節諸骨 | 〔0499c28〕 |
| 十三 | 身皮 | 厚皮薄皮 | 〔0499c28〕 |
| 十四 | 手足指 | 手足指 | 〔0499c28〕 |
| 十五 | 連肉爪甲 | 連肉指爪 | 〔0499c29〕 |
| 十六 | 投火阬 | 投身火坑 | 〔0499c29〕 |
| 十七 | 受眾苦 | 舉身具受無量眾苦 | 〔0500a01〕 |
| 十八 | 捨海內國城 | 能捨大地（下續列四海國土等） | 〔0500a01〕 |
| 十九 | 為王斷殺 | 斷除一切屠殺惡業 | 〔0500a05〕 |
| 二十 | 救毀敗男形 | 令身殘闕 | 〔0500a06〕 |
（三）詞面之異（誌錄不判）——
- 八十「連膚頂髻」／六十「連膚頂髮，髻中明珠」〔T09n0278 0499c26〕——六十明出髻中之珠，八十不出；法藏《探玄記》釋八十此門正作二事解，與六十詞面相合〔T35n1733 0260b18〕。
- 八十「火阬」／六十「火坑」。
- 八十「肢節諸骨」／六十同作「肢節諸骨」；八十「身皮」一門，六十作「厚皮薄皮」二詞。
- 八十「連肉爪甲」／六十「連肉指爪」。
- 八十門二十「損諸人畜所有男形」〔T10n0279 0149c10〕／六十「毀壞畜狩，及以人根」〔T09n0278 0500a06〕。
- 六十本此段無逐門之迴向十願——八十本每門「以諸善根如是迴向，所謂：『願一切眾生……』」十願之體例，六十此段查無對應。據實錄之，不強配。
五、宗義之經據〔眼〕
（一）內財施成波羅蜜之七最勝（澄觀繫於門一）——澄觀於門一施行六段之後云「此及迴向有七最勝成波羅蜜，前後諸施文多略無。」〔T35n1735 0714b21〕，並於門三逐一標出：「一具佛種性即安住最勝、二「念諸」下事業最勝、三「常勤」下依止最勝、四「隨順」下清淨最勝、五「免濟」下意樂最勝、六「生長」下巧便最勝。」〔T35n1735 0714c08〕——施之所以成度，不繫於所捨之物，而繫於此諸最勝。此為本節之義眼，繫屬澄觀。
（二）以不堅身易堅固身——經文自出，二見：門三「以不堅身易堅固身」〔T10n0279 0145a11〕、門十一「以不堅身易堅固身」〔0147b20〕。二十門所捨，前十七門皆己身之分，餘三門為國城與護生，而所願皆眾生之得，經文迴向句一無例外皆作「願一切眾生……」，無一願自得——此即「隨順堅固一切善根」之所以名，經文自顯。
（三）十身之一·意生身——門九迴向願「願一切眾生得意生身，猶如佛身，莊嚴清淨」〔T10n0279 0147a05〕。澄觀於此立一長釋，引七卷《楞伽》第二「譬如意去，速疾無礙，名意生身。」〔T35n1735 0715a25〕，判「然此身類有其三種：一三昧樂、二覺法自性、三種類俱生無作行。」〔0715a26〕，配位云「若依地位，初即五地前、次即八地前、後即八地後。」〔0715b10〕，復對《成唯識》之名：「若《成唯識》第八名為意成，隨意願成故，意明但轉變成，非新生故。」〔0715b11〕，末歸華嚴宗義「今即十身之一，義取亦通後一，廣如別章。」〔0715b14〕——本節之唯識橋唯此一處，且澄觀已自繫為十身之一，屬華嚴宗義之收攝。
（四）金剛界心·卐相——門十「願一切眾生得卐相莊嚴金剛界心」〔T10n0279 0147a28〕。澄觀「外標卐相，表萬德吉祥；內智契如，名金剛界。界者性也，由契性故堅如金剛不可損壞；由成智故，利如金剛壞難壞惑。」〔T35n1735 0715b25〕，並互繫〈十地品〉受職分之「金剛莊嚴臆德相」〔0715b28〕與〈不思議法品〉〈離世間品〉之同名心〔0715b28〕。
（五）財法雙救——門二十澄觀判「財救所害之現苦、法救能害之當苦，示寂靜滅，修淨業道滅集因故。」〔T35n1735 0716a28〕——救者不獨救所害之畜，兼救能害之人，此為本段無畏施二門之義理落點。繫屬澄觀。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
- 總繫：本段屬澄觀總科『唯明內財』一分〔T35n1735 0710a24〕之首；逐門疏釋處編為二十六至四十五（救囚一門之內外屬與總科微異，見科判目）。
- 門一：「二十六連膚頂髻，即肉髻也。」〔0714b14〕；施行六段之科〔0714b15〕；七最勝〔0714b21〕；十願之釋「一無見頂者，縱窮上界亦有餘故。」〔T35n1735 0714b23〕「二堅無中斷故。」〔0714b24〕；引靜法準梵本二相〔0714b25〕；「六云得佛相髮，準梵本却是右旋。」〔0714b26〕；迴向所為「總綰諸髮成髻圓滿，故云爾也。」〔0714b28〕
- 門二：引「《智論》十四說施有三種，飲食為下、珍寶為中、頭目五臟為上，廣如彼說。」〔0714b29〕；施行四段之科〔0714c01〕；「二迴向行，願成十眼，與〈離世間〉大同小異。」〔0714c04〕
- 門三：「二事合明施行，別顯迴向。而文但三。」〔0714c05〕；耳願「初及第七俱名無礙者，準梵本，初名無著聵者，從生即聾故。」〔0714c11〕；「為耳王者，聞與不聞皆自在故。」〔0714c13〕；鼻願「言隨好者，兩孔不現故。善相者，〈相海品〉云「如來鼻有大人相，名一切神通智慧雲」故。隨順鼻者，隨宜所現故。」〔0714c15–c16〕；「後一願得十面，鼻居面中，好醜由起，故相從立。」〔0714c17〕；迴向所為十句之釋〔0714c19〕
- 門四：「安住堅固自在位者，登地已上故。」〔0714c24〕；引《智論》十四「象王施牙是法身菩薩事。」〔0714c25〕，並繫「廣如彼及《十輪》第四。」〔0714c25〕；「唯第三單約心說，謂智能調惑趣於彼岸，如牙調食以資法身。餘皆約牙齒說。」〔0714c26〕；「萬字成就者，準梵本但云右旋及有樂耳。」〔0714c28〕
- 門五：「三十施舌願中，初即〈相海品〉廣長舌相，餘可知。」〔0715a01〕
- 門六：「引迦尸國王者，又《本行經》說月光王報恩。第五名大光王施頭與婆羅門，具說如彼。」〔0715a03〕；施所為十種「皆約佛智，隨義不同。一入理、二導悲、三見事、四離障、五融事理、六為所依、七超劣、八見無初相、九現用自在、十即事而真故不可壞。」〔0715a05〕
- 門七：「二事合願，文但有三。」〔0715a11〕；「信為手因，果能雨寶；行為足因，果普遊步等。」〔0715a12〕；「如足住地能持身故，願住智地能成智身。離心垢故，能顯法身。法身湛然，故不可壞。智證永續，故無有斷。」〔0715a15〕；「初廣辨一用，手能雨寶、足能遊剎。次「又令」下略舉諸手諸用。」〔0715a19〕
- 門八：「文亦唯三。施行引例，及下施髓，竝如《智論》十四中說。」〔0715a20〕
- 門九：意生身三種與地位之長釋〔0715a24〕–〔0715b14〕；「四云百福相身，此舉三十二相之通因。若別因者，如《涅槃．師子吼品》。」〔0715b15〕；「五云八十種好者，謂皆殊妙，立隨好名。具如《瑜伽》四十九、《大般若》三百八十一說。」〔0715b17〕；「十云菩提藏身者，如〈出現品〉」〔0715b19〕
- 門十：「先辨意、後顯願有二十心。」〔0715b21〕；金剛藏〔0715b22〕；金剛界〔0715b25〕；「故十地受職分內名金剛莊嚴臆德相。〈不思議法品〉及〈離世間〉皆有此心，名大同也。」〔0715b28〕；「其大勇猛幢，取降伏義。言堅固幢，取不為他壞義。被金剛甲，是大誓義。」〔0715c03〕
- 門十一：「四事合一迴向。前有大小二腸，今合為一腸。」〔0715c05〕；「言智藏身者，身為智依故。」〔0715c07〕
- 門十二：「前云骨髓，髓已前明。而加支節諸骨。若合者但是一事，謂支節之骨。若開，支節自是一事，如節節支解等，即前列所無。」〔0715c08〕；「言無繫界者，即涅槃界。」〔0715c11〕
- 門十三：「引例中，清淨藏菩薩未見同名。」〔0715c15〕；毒龍施皮〔0715c15〕；「言金脇鹿王者，《智論》及《菩薩本緣集經》第四說。金脇鹿救於溺者，彼人背恩告王取鹿，大例名同而非施皮。」〔0715c17〕；「所為云淨佛剎者，皮為外相故。」〔0715c20〕
- 門十四：四義之釋〔0715c21〕；準梵本輪相之釋〔0715c25〕；「若準《觀佛三昧海經》，一一指節端有十二輪相現。」〔0715c28〕；「準梵本，願得大蓮華難提迦物多相指，却是右旋。」〔0716a01〕；「有云：卐字旋者，約中文也。」〔0716a03〕
- 門十五：「言赤銅相者，即是小相。」〔0716a08〕；「五無比者，事爪則不染塵垢，智爪則不染境相。」〔0716a08〕；「言善生者，善業生故。有云：西域方言，謂善生為端正。」〔0716a10〕；求法偏語施爪二釋〔0716a11〕
- 門十六：「言七仞者，一仞七尺也。」〔0716a16〕；「迴向行中，初及第九約求法為願，餘約入火為願。」〔0716a17〕
- 門十七：「如香城粉骨、雪嶺忘軀，其類非一。」〔0716a19〕
- 門十八：「即捨王位所統也。」〔0716a20〕；疑箭之釋〔0716a21〕
- 門十九：三聚淨戒與五戒·法施無畏施之判〔0716a23〕
- 門二十：「初施行中，具足三施」〔0716a26〕；三段之科〔0716a26〕；財法雙救〔0716a28〕；「《俱舍論》說：昔有黃門救五百牛，毀形之事，善根力故男形具足。」〔0716a29〕；「修諸梵行未必制心。後離欲心必無身過。具男子形，但異女身；具大丈夫，必心懷道德。」〔0716b02〕；丈夫四法引《涅槃》十八〔0716b06〕；「又云「雖是女人，能信自身有佛性者，即是丈夫。」故男子不信，即是女人。」〔0716b09〕；七丈夫四說〔0716b12〕–〔0716b25〕
澄觀《演義鈔》T36n1736
〔查無〕。「連膚頂髻」「三十六施腸腎肝肺」等本節逐門語於全文零命中，《鈔》於本節未另立科，據實標闕。
法藏《探玄記》T35n1733
- 門一分二事：「一割剝頭皮連髮而施；二依西國貴種，皆初生時刀開頂皮內一神珠，封藥著已，珠在皮內。今有人乞，執刀開施。梵言周羅，此云頂髻。」〔T35n1733 0260b18〕
- 門二引《瑜伽》四十九「菩薩內施有二：一總求菩薩身，以身施而作僕使，有三意，一為速證菩提、二為眾生利益安樂、三為布施波羅蜜多速圓滿故；二別求眼手足頭目支節血肉筋骨乃至髓者，隨其所欲一切施與。」〔0260b22〕；又引《智論》十四「舍利弗六十劫行菩薩道欲度施河，逢乞眼退，不到彼岸。」〔0260b27〕
- 門三面門之異解：「面門者，有人解是口。光統云：鼻下當柱為面門，豈以施鼻得口端正？」〔0260c02〕
- 門六引《菩薩本行經》月光王捨頭之本事全段〔0260c07〕–〔0260c18〕
- 門七設問「若菩薩施身支節等，為一切所求皆施、為有不施時？」〔T35n1733 0260c18〕引《瑜伽》三十九答之：意樂清淨而有大利眾生事現前者不應施、魔及魔所使者不應施、癡狂人不應施，「除上所說，來求菩薩身分支節，隨其所欲悉皆施與，是名菩薩於內可施及不施也。」〔0260c29〕–〔0261a02〕
- 門八·門九引《智論》第十四月光太子出血髓救癩人本事〔0261a02〕
- 門十·門十一之開合：「五藏中心別施，腸腎肝肺四藏同施。」〔0261a08〕
- 門十三引《智論》十六毒龍施皮、《菩薩本緣集經》第四金剛脇鹿王〔0261a12〕
李通玄《新華嚴經論》T36n1739
- 標本迴向之體：「第六隨順堅固一切善根迴向者，此明般若波羅蜜為體。」〔T36n1739 0862a20〕，並以善財知識鞞瑟胝羅表法〔0862a21〕
- 總科六十一段：「於此一段長科約作六十四段如下。此段迴向長行中，有六十一段經，總明行施。於段段中皆有三義：一明行施心成就、二明施已迴向菩提、三明各發十種願皆願自他成佛。」〔0862b02〕
- 本節二十門於通玄科為第二十七至第四十七段：「二十七施蓮膚頂髻；二十八施眼；二十九施鼻；三十施耳；三十一施牙齒；三十二施舌；三十三施頭；三十四施手足；三十五施血；三十六施髓肉；三十七施心；三十八施肝肺；三十九施身；四十施支節骨；四十一施皮；四十二施手足指；四十三施連肉爪甲；四十四為求法故投身火坑；四十五為求法乃至一字一句，捨其王位國城妻子一切所有；四十六菩薩為自捨屠殺業；四十七見殘忍損諸人畜慈心救之，所謂去男形也」〔0862b16〕–〔0862b26〕
- 總結：「已上此一段迴向中總有六十一種施，一一施中十種大願。」〔0862c05〕
誌錄不判
- 門數開合三家不齊。八十本經文於門三合「耳、鼻」為一段（施行合明、迴向別顯、末加總結），通玄則拆為「二十九施鼻；三十施耳」〔T36n1739 0862b17〕二段〔T36n1739 0862b17〕，且其序作鼻先耳後，與經文「能以耳、鼻施諸乞者」〔T10n0279 0145a01〕之序相反。又八十本門十一合「腸、腎、肝、肺」為一段，通玄作「三十八施肝肺」〔T36n1739 0862b19〕而不出腸腎；澄觀則云「四事合一迴向。前有大小二腸，今合為一腸。」〔T35n1735 0715c05〕。復通玄於「施血」「施髓肉」「施心」之後別出「三十九施身」一段〔T36n1739 0862b20〕，此段八十本經文無獨立對應。又通玄二十一段中無門十七（為求法護法受眾苦）之對應段。三家並錄不判。
- 門十二支節骨之開合。澄觀自設二解：「若合者但是一事，謂支節之骨。若開，支節自是一事，如節節支解等，即前列所無。」〔T35n1735 0715c09〕——合則與前門骨髓相涉，開則為前所未列。二解並存，澄觀不判其一，此處亦不判。
- 門三「面門」之解。法藏錄「有人解是口」與光統「鼻下當柱為面門」二說，並以反詰語出之〔T35n1733 0260c02〕；澄觀釋此十面則云「鼻居面中，好醜由起，故相從立」〔T35n1735 0714c18〕，不涉面門之名。二說並錄不判。
- 門十三引例之疑。澄觀自陳「清淨藏菩薩未見同名」〔T35n1735 0715c15〕，又於金脇鹿王云「大例名同而非施皮」〔0715c19〕——古德於此引例已標其未安，此據實誌錄，不代為斷。
- 門十四「卐字旋」之異。澄觀錄「有云：卐字旋者，約中文也」〔T35n1735 0716a03〕，並自準梵本作「大蓮華難提迦物多相指，却是右旋」〔0716a01〕。梵本、中文二讀並錄不判。
- 七丈夫之四說。澄觀列四：一約世間依《瑜伽》七義〔T35n1735 0716b13〕；二依小乘七賢聖，並自云「此應不願成彼小乘」〔0716b21〕；三依大乘《瑜伽》七地即七賢聖〔0716b22〕；四依《瓔珞》六位及信〔0716b23〕；復有說言即七善知〔0716b24〕。澄觀於第二說有簡別語，餘三並列。此處全錄不判。
- 本迴向之體。通玄判為「般若波羅蜜為體」〔T36n1739 0862a20〕；澄觀則於門一標「七最勝成波羅蜜」〔T35n1735 0714b21〕而不別立體。二說並錄不判。
七、互讀·承衍
（一）本經內之互讀（皆澄觀所繫）——
- 〈相海品〉：鼻之善相〔T35n1735 0714c15〕；牙齒放光〔0714c29〕；舌之廣長相〔0715a01〕
- 〈離世間品〉：門二·十眼願「與〈離世間〉大同小異」〔0714c05〕；門十金剛界心「〈不思議法品〉及〈離世間〉皆有此心，名大同也」〔0715b28〕
- 〈如來出現品〉：門九菩提藏身「如〈出現品〉，如來成正覺時，於其身中普見一切眾生成正覺等故」〔0715b19〕
- 〈十地品〉受職分：門十「故十地受職分內名金剛莊嚴臆德相」〔0715b28〕
- 本品第九無著無縛解脫迴向：門十「第九迴向及離世間，又名金剛界根、金剛焰根，亦即此名」〔0715b29〕
（二）古德所引諸典（誌錄·非本帙自掘）——
| 典 | 所繫之門 | 出處 |
|---|---|---|
| 《大智度論》十四（施三種·象王施牙·施血髓） | 門二·門四·門八·門九 | 〔T35n1735 0714b29〕〔0714c25〕〔0715a20〕·〔T35n1733 0260b26〕〔0261a03〕 |
| 《大智度論》十六（毒龍施皮） | 門十三 | 〔T35n1735 0715c15〕·〔T35n1733 0261a12〕 |
| 《大智度論》（般若如大火聚） | 門十五·門十六 | 〔T35n1735 0716a14〕 |
| 七卷《楞伽》第二·第四（意生身） | 門九 | 〔T35n1735 0715a24〕〔0715a27〕 |
| 《成唯識論》第八（意成·變化身） | 門九 | 〔T35n1735 0715b11〕 |
| 《瑜伽師地論》四十九（內施二種·八十種好） | 門二·門九 | 〔T35n1733 0260b22〕·〔T35n1735 0715b17〕 |
| 《瑜伽師地論》三十九（三種不應施） | 門七 | 〔T35n1733 0260c19〕 |
| 《大般若》三百八十一（八十種好） | 門九 | 〔T35n1735 0715b18〕 |
| 《涅槃．師子吼品》（三十二相別因） | 門九 | 〔T35n1735 0715b16〕 |
| 《涅槃》（那羅延大力校量·中毒箭·十八丈夫四法·四相品） | 門十二·門十八·門二十 | 〔T35n1735 0715c11〕〔0716a21〕〔0716b06〕〔0716b08〕 |
| 《十輪》第四（象王） | 門四 | 〔T35n1735 0714c25〕·〔T35n1733 0260c04〕 |
| 《菩薩本行經》（月光王捨頭） | 門六 | 〔T35n1735 0715a03〕·〔T35n1733 0260c08〕 |
| 《菩薩本緣集經》第四（金脇鹿王） | 門十三 | 〔T35n1735 0715c17〕·〔T35n1733 0261a13〕 |
| 《觀佛三昧海經》（指端輪相） | 門十四 | 〔T35n1735 0715c28〕 |
| 《俱舍論》（黃門救五百牛） | 門二十 | 〔T35n1735 0716a29〕 |
| 《瓔珞》（六位及信） | 門二十 | 〔T35n1735 0716b23〕 |
（三）承衍——華嚴宗論引本節逐門之處，〔查無〕：《華嚴一乘教義分齊章》T45n1866、《華嚴一乘十玄門》T45n1868、《華嚴經孔目章》T45n1870、《華嚴經旨歸》T45n1871 四書，「連膚頂髻」『內財施』「隨順堅固」諸語全文零命中。本節二十門未見諸宗論逐句引用，據實標闕，不以他處之文充之。惟門九之意生身一義，澄觀已自繫為「十身之一」〔T35n1735 0715b14〕並判「廣如別章」，此為華嚴宗義收攝唯識名相之一處，可與本帙〈十地品〉之唯識橋對讀。
八、校本定位
| 校本 | 卷·品 | 本段窗 | 備註 |
|---|---|---|---|
| 底本 T10n0279（八十華嚴·唐 實叉難陀譯） | 卷二十七·品二十五 十迴向品之五 | 〔0144a24〕–〔0150a13 前〕；門一首字〔0144b06〕·末字〔0150a12〕 | 正文九千七百四十九字·偈行零·無頌。卷二十七起於本節之首（卷首題與譯人題佔〔0144a24〕–〔0144b05〕） |
| T09n0278（六十華嚴·東晉 佛馱跋陀羅譯） | 卷十六·品二十一 金剛幢菩薩十迴向品 | 〔0499c26〕–〔0500a06〕 | 全段僅十一行，不分門 |
| T35n1735（澄觀《華嚴經疏》） | 疏卷二十八末 | 〔0714b14〕–〔0716b27〕 | 〔0716b28〕為「大方廣佛華嚴經疏卷第二十八」卷末題，〔0716c02〕起疏卷二十九，次科〔0716c05〕已入次子 |
| T36n1736（澄觀《演義鈔》） | — | 〔查無〕 | 逐門語零命中 |
| T35n1733（法藏《探玄記》） | — | 〔0260b17〕–〔0261c07〕 | 本考據逐字所引止於〔0261a14〕，其後〔0261a15〕–〔0261c07〕（續釋施皮下半·手足指·連肉爪·求法入火·求法受苦·求法捨國·斷殺·救形殘）未逐字錄——非查無，係未錄，門對位已由澄觀《疏》取得 |
| T36n1739（李通玄《新華嚴經論》） | — | 〔0862a20〕–〔0862c09〕 | 全窗逐字錄 |
| T10n0293（四十華嚴） | — | 不對應 | 該譯唯品三十九 |
| T10n0292（《度世品經》） | — | 不對應 | 該經對〈離世間品〉 |
| T26n1522（世親《十地經論》） | — | 不對應 | 該論唯釋〈十地品〉 |
異讀：本單元 T279 範圍〔0144a24〕–〔0150a12〕內大正校記 16 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0144b24〕卐【大】＊｜卍【宋】【元】【明】＊／萬【宮】＊（＊同校並繫〔0145b28〕之卐字） · 〔0144c26〕瞖【大】｜翳【宋】【元】【明】【宮】 · 〔0145a09〕免【大】｜勉【宋】【元】【明】 · 〔0145a16〕壅【大】｜擁【宋】【元】 · 〔0145a17〕聵【大】｜瞶【宮】 · 〔0145b03〕入【大】｜八【宮】 · 〔0145b29〕耀【大】｜曜【宮】 · 〔0146a25〕返【大】｜反【宋】【元】【明】【宮】 · 〔0146b13〕常【大】｜當【南藏】（明註曰常南藏作當） · 〔0147a28〕卐【大】＊｜卍【元】【明】＊／萬【宮】＊（＊同校並繫〔0148b12〕之卐字） · 〔0147b20〕惠【大】＊｜慧【宮】＊（＊同校並繫〔0149b04〕之惠字） · 〔0147b23〕任【大】｜住【宋】 · 〔0147b26〕肢【大】＊｜支【宋】【元】【明】【宮】＊（＊同校並繫〔0147c06〕〔0147c08〕〔0147c20〕之肢字） · 〔0148b20〕盡【大】｜盡意【宮】 · 〔0148c08〕阬【大】＊｜坑【宮】＊（＊同校並繫〔0148c11〕〔0148c13〕〔0148c14〕〔0148c26〕之阬字） · 〔0149b17〕普【大】｜苦【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 5 條（不入上列大正校記之數）：〔0144c28〕力【CB】【麗-CB】【磧-CB】｜方【大】 · 〔0145c24〕祕【CB】【麗-CB】｜秘【大】 · 〔0146c23〕切【CB】【麗-CB】｜行【大】／切【宮】 · 〔0148b16〕時【CB】【麗-CB】【磧-CB】｜持【大】 · 〔0149b28〕災【CB】【麗-CB】｜栽【大】／災【宋】【元】【明】【宮】。
- 異讀補記：「𦟛」〔T10n0279 0148b07〕、「阬」〔0148c08〕、「卐」〔0144b24〕等字形照底本存留，不作正規化。
This is the continuation of the bodhisattva Vajra Banner's answer to his own question, 「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 twenty gateways of this section run straight down in one breath, from 「佛子！菩薩摩訶薩布施乞者連膚頂髻」 tr. “Sons of the Buddha! A bodhisattva-mahāsattva gives away to one who comes begging the topknot together with the skin of the head” 〔T10n0279 0144b06〕 as far as the clause of what the dedication is for that belongs to 「禁絕一切毀敗男形善根迴向」 tr. “the dedication of roots of goodness of forbidding all ruining of the male form”; in the middle there is not one sentence of question inserted, not one narrative turn marked by 「爾時」 tr. “at that time”, and no verses (the verses come at the end of the next sub-unit). Gateway by gateway the twenty take the form ‘the statement of the section with the instance cited — the act of giving — the ten vows of dedication — the conclusion — what the dedication is for’, and every gateway closes with 「是為菩薩摩訶薩……善根迴向」 tr. “this is the bodhisattva-mahāsattva's … dedication of roots of goodness” (in this section 「是為菩薩摩訶薩」 tr. “this is the bodhisattva-mahāsattva” occurs twenty-two times: in the third gateway the two matters of the ears and the nose each receive one conclusion, and a general conclusion is added besides, so that twenty gateways yield twenty-two conclusions). Chengguan's Huayan jing shu comments upon this passage gateway by gateway under consecutive running numbers from 「二十六」 tr. “twenty-six” to 「四十五」 tr. “forty-five”; and where he lays out the general outline of this dedication Chengguan determines the sequence of the sixty gateways, saying that the twenty-nine matters below it clarify only inner wealth 〔T35n1735 0710a24〕, this passage standing within that general outline at their head (the gateway-by-gateway numbering and the general outline differ slightly as to which side the one gateway of rescuing the prisoner belongs to; see the outline heading); ‘inner wealth’ and ‘the sixty gateways’ are both Chengguan's outline-terms, which the sutra itself does not bring forth, and wherever this apparatus speaks of them the attribution is stated throughout.
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 second portion of the sixth, the dedication that accords with and makes firm all roots of goodness, within the portion of the exposition (the fifth assembly, the palace of the Tuṣita Heaven · fascicle twenty-seven 〔T10 0144a24–0150a13 前〕); the opening sentence of the first gateway, 「佛子！菩薩摩訶薩布施乞者連膚頂髻，如寶髻王菩薩、勝妙身菩薩，及餘無量諸菩薩等。」 tr. “Sons of the Buddha! A bodhisattva-mahāsattva gives away to one who comes begging the topknot together with the skin of the head, just as the bodhisattva King Jewel-Topknot and the bodhisattva Surpassingly Wondrous Body did, and as the remaining measureless bodhisattvas did.” 〔T10n0279 0144b06〕, and its closing sentence, 「普令眾生究竟皆得。」 tr. “causing sentient beings everywhere ultimately to obtain them all.” 〔0150a12〕 |
| Chengguan, Huayan jing shu | The window of the gateway-by-gateway commentary 〔T35n1735 0714b14〕–〔0716b27〕 (gateways twenty-six through forty-five); within it 「二十六連膚頂髻，即肉髻也。」 tr. “Twenty-six, the topknot together with the skin: that is, the fleshly topknot.” 〔0714b14〕 is the first outline-entry of this passage, and 「丈夫正教，即內三藏及外五明。餘文易了。」 tr. “The right teaching of a great man: that is, the inner three baskets and the outer five sciences. The remaining text is easily understood.” 〔0716b26〕 is the last. The next outline-entry, 「四十六歎佛出世」 tr. “forty-six, praising a buddha's appearance in the world,” 〔0716c05〕, already falls within the next sub-unit |
| The outline of the sixty gateways in three portions (Chengguan) | Where he lays out the general outline of this dedication Chengguan divides the sixty gateways into three: the first twenty-seven matters are the giving of outer wealth · the one gateway of rescuing the prisoner that comes next partakes of both outer and inner · the twenty-nine matters below it clarify only inner wealth 〔T35n1735 0710a24〕; whereas where he comments gateway by gateway he says 「二十五捨身代死囚，一向內財」 tr. “twenty-five, relinquishing the body in the stead of a condemned prisoner: wholly inner wealth” 〔0714b13〕 and 「二十六連膚頂髻，即肉髻也。」 tr. “Twenty-six, the topknot together with the skin: that is, the fleshly topknot.” 〔0714b14〕 — the three portions of the general outline and the gateway-by-gateway numbering differ slightly as to whether the one gateway of rescuing the prisoner belongs to the outer or the inner; both are recorded without adjudication. The twenty gateways of this section are those numbered twenty-six through forty-five in the gateway-by-gateway commentary, and within the general outline they stand at the head of the portion 「唯明內財」 tr. “clarifying only inner wealth”; the sixty gateways and the division into outer and inner wealth are alike Chengguan's outline, not something the sutra states of itself |
| Fazang, Tanxuan ji | There is a gloss on this passage. The window is 〔T35n1733 0260b17〕–〔0261c07〕; what this apparatus cites verbatim stops at 〔0261a14〕 (what follows, 0261a15–0261c07, is not recorded verbatim; see VIII, the register of edition locations) |
| Li Tongxuan, Xin Huayan jing lun | There is a general outline of this dedication (sixty-one divisions). The window is 〔T36n1739 0862a20〕–〔0862c09〕; the twenty gateways of this section correspond to the twenty-seventh through the forty-seventh divisions of Tongxuan's outline |
| Chengguan, Yanyi chao, T36n1736 | 〔not found〕. The gateway-by-gateway wording of this section, such as 「連膚頂髻」 tr. “the topknot together with the skin” and 「三十六施腸腎肝肺」 tr. “thirty-six, the giving of the intestines, kidneys, liver and lungs,” yields no occurrence anywhere in that text; the Chao sets up no separate outline for this section |
| The sixty-fascicle Avataṃsaka, T278, in correspondence | Chapter twenty-one, The Bodhisattva Vajra Banner's Ten Dedications · fascicle sixteen 〔T09n0278 0499c26〕–〔0500a06〕. The sixty-fascicle text does not lay this out gateway by gateway, but gathers it up in a single continuous enumerating sentence (see IV, collation with the parallel translations) |
| The separately circulating Dushipin jing, T10n0292 | That sutra corresponds to “Detachment from the World,” and does not correspond to this chapter |
| Vasubandhu, Shidi jing lun (the Treatise on the Ten Grounds Sūtra), T26n1522 | 〔not found〕. That treatise glosses only “The Ten Grounds,” and does not correspond to this chapter |
| Pusa yingluo benye jing, T24n1485 | 〔not found〕. ‘the skin adhering,’ ‘the flesh adhering,’ ‘the giving of inner wealth,’ ‘the skin of the body’ and ‘the marrow and flesh’ yield no occurrence anywhere in that text; 「頂髻」 tr. “the topknot” occurs once 〔1020b12〕 and has nothing to do with this gateway; the lack is recorded as it stands |
| Pusa benye jing, T10n0281 | 〔not found〕. ‘the topknot,’ ‘the skin adhering,’ ‘the giving of inner wealth’ and ‘the skin of the body’ yield no occurrence anywhere in that text |
The placement of the twenty gateways one by one (the gateway-names follow the thing given in the sutra; Chengguan's outline-numbers are attributed entry by entry) —
| Gateway | What is given | Locus of the gateway's opening | Chengguan's outline-number 〔locus in the Shu〕 |
|---|---|---|---|
| 1 | The topknot together with the skin | 〔T10n0279 0144b06〕 | twenty-six, the topknot together with the skin 〔T35n1735 0714b14〕 |
| 2 | The eyes | 〔0144c04〕 | twenty-seven, the giving of the eyes 〔0714b28〕 |
| 3 | The ears · the nose | 〔0145a01〕 | twenty-eight, the giving of the ears and nose 〔0714c05〕 |
| 4 | The teeth | 〔0145b11〕 | twenty-nine, the giving of the teeth 〔0714c23〕 |
| 5 | The tongue | 〔0145c04〕 | thirty, the giving of the tongue 〔0715a01〕 |
| 6 | The head | 〔0145c29〕 | thirty-one, the giving of the head 〔0715a02〕 |
| 7 | The hands · the feet | 〔0146a22〕 | thirty-two, the giving of the hands and feet 〔0715a10〕 |
| 8 | The blood of the body | 〔0146b20〕 | thirty-three, the giving of blood by breaking open the body 〔0715a19〕 |
| 9 | The marrow and flesh | 〔0146c11〕 | thirty-four, the giving of the marrow and flesh of the body 〔0715a21〕 |
| 10 | The heart | 〔0147a15〕 | thirty-five, the giving of the heart 〔0715b21〕 |
| 11 | The intestines · kidneys · liver · lungs | 〔0147b10〕 | thirty-six, the giving of the intestines, kidneys, liver and lungs 〔0715c05〕 |
| 12 | The various bones of the limbs and joints | 〔0147c06〕 | thirty-seven, the various bones of the limbs and joints 〔0715c07〕 |
| 13 | The skin of the body | 〔0148a06〕 | thirty-eight, the giving of the skin of the body 〔0715c14〕 |
| 14 | The fingers and toes | 〔0148a28〕 | thirty-nine, the giving of the fingers and toes 〔0715c21〕 |
| 15 | The fingernails together with the flesh (in seeking the Dharma) | 〔0148b17〕 | forty, the giving of the nails together with the flesh 〔0716a07〕 |
| 16 | Throwing the body into a fire pit (in seeking the Dharma) | 〔0148c06〕 | forty-one, entering fire in seeking the Dharma 〔0716a16〕 |
| 17 | Undergoing the multitude of sufferings (in seeking and guarding the Dharma) | 〔0148c28〕 | forty-two, undergoing the multitude of sufferings for the sake of seeking and guarding the Dharma 〔0716a18〕 |
| 18 | The realm and cities within the seas (in seeking the Dharma) | 〔0149a19〕 | forty-three, relinquishing all within the seas in seeking the Dharma 〔0716a20〕 |
| 19 | Cutting off killing as a king (fearlessness) | 〔0149b16〕 | forty-four, cutting off killing as a king 〔0716a23〕 |
| 20 | Rescuing those whose male form has been ruined (fearlessness) | 〔0149c10〕 | forty-five, rescuing those whose form has been maimed 〔0716a25〕 |
Chengguan's outline of the six parts of the act of giving in the first gateway (fully present in this gateway alone) —
「施行中三：初總標施行、二「如寶髻」下指物同修、三「菩薩是時」下正明施行。於中六：一覩乞生欣，住種性故；二「而語」下語意清淨，離二障故；三「便執」下身業正捨，事業勝故；四「正念」下欣慕上流，意樂勝故；五「於諸法」下巧安諦理，無相攝故；六「是故」下決志思齊，依止勝故。」 tr. “Within the act of giving there are three: first, the general statement of the act of giving; second, from ‘just as King Jewel-Topknot’ onward, the pointing to the thing and to those who cultivated alike; third, from ‘at that moment the bodhisattva’ onward, the proper clarification of the act of giving. Within this there are six: first, seeing the beggar and rejoicing, because he abides in the lineage; second, from ‘and he says’ onward, purity of speech and intent, because he is apart from the two obstructions; third, from ‘then he takes up’ onward, the bodily act of properly letting go, because the undertaking is excellent; fourth, from ‘he holds in right mindfulness’ onward, longing for and looking up to the higher current, because the intent and delight are excellent; fifth, from ‘amid all dharmas’ onward, skillfully settling upon the true principle, because it is gathered in by marklessness; sixth, from ‘therefore’ onward, resolving in his aim to be their equal, because what he relies upon is excellent.” 〔T35n1735 0714b15〕
「此及迴向有七最勝成波羅蜜，前後諸施文多略無。」 tr. “This gateway together with its dedication has the seven excellences and thereby accomplishes a perfection; in the passages of giving before and after, the text mostly leaves them out.” 〔T35n1735 0714b21〕
II. Terminology
| Chinese | Sanskrit as transmitted by the ancients (roman letters · an aid to pronunciation) | What is adduced | The essential sense |
|---|---|---|---|
| The topknot together with the skin | cūḍā (the transliteration in the Tanxuan ji · 「梵言周羅，此云頂髻。」 tr. “in Sanskrit it is cūḍā, which here means the topknot.” 〔T35n1733 0260b21〕) | 「佛子！菩薩摩訶薩布施乞者連膚頂髻」 tr. “Sons of the Buddha! A bodhisattva-mahāsattva gives away to one who comes begging the topknot together with the skin of the head” 〔T10n0279 0144b06〕 | Chengguan: 「二十六連膚頂髻，即肉髻也。」 tr. “Twenty-six, the topknot together with the skin: that is, the fleshly topknot.” 〔T35n1735 0714b14〕; Fazang further divides it into two matters, 「一割剝頭皮連髮而施；二依西國貴種，皆初生時刀開頂皮內一神珠，封藥著已，珠在皮內。」 tr. “first, cutting away and flaying the scalp together with the hair and giving it; second, according with the noble clans of the Western Countries, where at birth the skin of the crown is opened with a knife and a divine pearl placed within, and, the medicine having been sealed upon it, the pearl lies inside the skin.” 〔T35n1733 0260b18〕 |
| The invisible crown | — | 「願一切眾生得無見頂，成就菩薩如塔之髻」 tr. “may all sentient beings obtain the invisible crown, and accomplish the bodhisattva's topknot that is like a stūpa” 〔T10n0279 0144b20〕 | Chengguan: 「一無見頂者，縱窮上界亦有餘故。言如塔者，菩薩敬故。」 tr. “First, the invisible crown: because even if one exhausted the upper realms there would still be more beyond. As for ‘like a stūpa,’ it is because bodhisattvas revere it.” 〔T35n1735 0714b23〕 |
| The svastika sign (of the hair · the fingers · the mind) | śrīvatsa · svastika (the transliterations Chengguan cites from a Sanskrit text) 〔T35n1735 0714b25〕 | 「願一切眾生得如卐字髮、螺文右旋髮」 tr. “may all sentient beings obtain hair like the svastika sign, hair whorled and turning to the right” 〔T10n0279 0144b24〕 · 「得如蓮華卐字旋指」 tr. “obtain fingers like a lotus with the svastika sign whorling upon them” 〔0148b12〕 | Chengguan cites Jingfa as saying 「準梵本令得二相，髮謂室利靺蹉塞縛悉底迦相髮，義如前說。」 tr. “going by a Sanskrit text, it makes them obtain two marks, the hair being hair with the marks śrīvatsa and svastika, the sense being as stated above.” 〔T35n1735 0714b25〕 |
| The dāna-pāramitā | — | 「習行檀波羅蜜心，成就檀波羅蜜心」 tr. “a mind that practices the dāna-pāramitā, a mind that accomplishes the dāna-pāramitā” 〔T10n0279 0147a18〕 | The perfection of giving; the sutra itself brings it forth within the passage of the tenth gateway, the giving of the heart |
| The mind-made body | — | 「願一切眾生得意生身，猶如佛身，莊嚴清淨」 tr. “may all sentient beings obtain a mind-made body, like the body of a buddha, adorned and pure” 〔T10n0279 0147a05〕 | Chengguan: 「三云意生身者，七卷《楞伽》第二云「譬如意去，速疾無礙，名意生身。」」 tr. “Third, ‘the mind-made body’: the second fascicle of the seven-fascicle Laṅkāvatāra says, ‘just as a thought goes, swiftly and without obstruction — this is named the mind-made body.’” 〔T35n1735 0715a25〕; for its three kinds, its stations, and how it differs from the ‘mind-produced’ of the Cheng weishi lun, see VI |
| The body of the marks of a hundred merits | — | 「願一切眾生得百福相身，三十二相而自莊嚴」 tr. “may all sentient beings obtain a body of the marks of a hundred merits, adorning itself with the thirty-two marks” 〔T10n0279 0147a06〕 | Chengguan: 「此舉三十二相之通因。若別因者，如《涅槃．師子吼品》。」 tr. “This raises the common cause of the thirty-two marks. As for their particular causes, see the Nirvāṇa Sūtra, ‘The Lion's Roar.’” 〔T35n1735 0715b15〕 |
| The eighty excellent signs | — | 「願一切眾生得八十種好妙莊嚴身」 tr. “may all sentient beings obtain a body wondrously adorned with the eighty excellent signs” 〔T10n0279 0147a07〕 | Chengguan: 「謂皆殊妙，立隨好名。具如《瑜伽》四十九、《大般若》三百八十一說。」 tr. “That is, they are all singularly wondrous, and hence the name ‘the accompanying excellences’ is established. It is stated in full in the forty-ninth fascicle of the Yuqie shidi lun and the three hundred and eighty-first of the Great Prajñā.” 〔T35n1735 0715b17〕 |
| The body that is a treasury of awakening | — | 「願一切眾生得菩提藏身，普能容納一切世間」 tr. “may all sentient beings obtain a body that is the treasury of awakening, able to contain the whole world everywhere” 〔T10n0279 0147a12〕 | Chengguan: 「如〈出現品〉，如來成正覺時，於其身中普見一切眾生成正覺等故。」 tr. “As in ‘The Appearing of the Tathāgata,’ where at the time the Tathāgata accomplishes right awakening he sees everywhere within his own body all sentient beings accomplishing right awakening, and so forth.” 〔T35n1735 0715b19〕 |
| The mind that is a vajra treasury | — | 「願一切眾生得金剛藏心，一切金剛圍山等所不能壞」 tr. “may all sentient beings obtain a mind that is a vajra treasury, which none of the vajra encircling mountains and the like can destroy” 〔T10n0279 0147a27〕 | Chengguan: 「藏即名堅，其猶樹藏，金剛亦堅，即佛地智，世法莫壞」 tr. “treasury means firm, as with the pith of a tree; vajra too is firm; that is, the wisdom of the ground of buddhahood, which the dharmas of the world cannot ruin” 〔T35n1735 0715b22〕 |
| The mind of the vajra realm | — | 「願一切眾生得卐相莊嚴金剛界心」 tr. “may all sentient beings obtain a mind of the vajra realm adorned with the svastika sign” 〔T10n0279 0147a28〕 | Chengguan: 「外標卐相，表萬德吉祥；內智契如，名金剛界。界者性也」 tr. “outwardly the svastika sign is displayed, betokening the auspiciousness of the myriad virtues; inwardly wisdom accords with suchness, and hence the name the vajra realm. Realm means nature” 〔T35n1735 0715b25〕 |
| Nārāyaṇa | — | 「得如那羅延堅固幢心」 tr. “obtain a mind like the firm banner of Nārāyaṇa” 〔T10n0279 0147b01〕 · 「具那羅延肢節大力」 tr. “fully possessed of the great strength of limbs and joints like Nārāyaṇa's” 〔0147c19〕 | The name of a god of great strength; Chengguan: 「言具那羅延支節大力者，如《涅槃》校量。」 tr. “As for being fully possessed of the great strength of limbs and joints like Nārāyaṇa's, it is as measured out in the Nirvāṇa Sūtra.” 〔T35n1735 0715c11〕 |
| The realm without tie | — | 「於無縛、無著、無繫界生」 tr. “born within the realm that is without bondage, without attachment and without tie” 〔T10n0279 0147c14〕 | Chengguan: 「言無繫界者，即涅槃界。」 tr. “As for the realm without tie, it is the realm of nirvāṇa.” 〔T35n1735 0715c11〕 |
| Jambūnada (gold) | — | 「如閻浮檀上妙真金，清淨明潔」 tr. “like the superb true gold of Jambūnada, pure and bright and clean” 〔T10n0279 0148a17〕 | The gold that comes out of the river among the jambu trees, the finest in color; in the vows of the thirteenth gateway, the giving of the skin, it stands as a simile for skin of a golden color |
| Well-rounded (of the fingers) | — | 「願一切眾生得𦟛圓指，上下相稱」 tr. “may all sentient beings obtain well-rounded fingers, in proportion above and below” 〔T10n0279 0148b06〕 | Chengguan: 「纖長者量，𦟛圓者形，赤銅者色，能攝者力。」 tr. “Slender and long is measure, well-rounded is form, red copper is color, and able to hold is power.” 〔T35n1735 0715c21〕 |
| The webbing | — | 「善巧分布網縵具足」 tr. “skillfully distributed and fully possessed of the webbing” 〔T10n0279 0148b15〕 | Chengguan cites a sutra: 「歛指不現、張時即現，如真珠網，分明可愛。」 tr. “When the fingers are drawn together it does not appear, and when they are spread it appears at once, like a net of true pearls, distinct and lovely.” 〔T35n1735 0716a05〕 |
| The thousand-spoked wheel-mark · punnāgata · nandikāvarta | punnāgata · svastika · nandikāvarta (the transliterations Chengguan cites from a Sanskrit text) | 「願一切眾生得輪相指，指節圓滿，文相右旋」 tr. “may all sentient beings obtain fingers of the wheel-mark, the joints of the fingers perfect and their lines whorling to the right” 〔T10n0279 0148b11〕 | Chengguan: 「準梵本云願一切眾生得十指端裏面皆有千輻輪相，所餘節中裏面皆有本那伽吒及以塞縛悉底迦相，相間莊嚴。」 tr. “Going by a Sanskrit text it reads: may all sentient beings obtain, upon the inner face of the tips of the ten fingers, the mark of the thousand-spoked wheel, and upon the inner face of the remaining joints the marks of punnāgata and of svastika, adorning one another alternately.” 〔T35n1735 0715c25〕; and again, 「準梵本，願得大蓮華難提迦物多相指，却是右旋。」 tr. “Going by a Sanskrit text: may they obtain fingers with the mark of the great lotus nandikāvarta, and yet it whorls to the right.” 〔0716a01〕 |
| Seven fathoms | — | 「若能投身七仞火阬，當施汝法」 tr. “if you can throw your body into a fire pit seven fathoms deep, I will bestow the Dharma upon you” 〔T10n0279 0148c08〕 | Chengguan: 「言七仞者，一仞七尺也。」 tr. “As for seven fathoms, one fathom is seven feet.” 〔T35n1735 0716a16〕 |
| The arrow of doubt | — | 「拔除疑箭，心得安隱」 tr. “pulling out the arrow of doubt so that the mind attains safety” 〔T10n0279 0149b14〕 | Chengguan: 「如《涅槃》說人中毒箭應速拔之，若妄分別，未究而終故。」 tr. “As the Nirvāṇa Sūtra says, a man struck by a poisoned arrow ought to pull it out at once; for if he makes idle discriminations, he will die before he has looked into the matter.” 〔T35n1735 0716a21〕 |
| The three groups of pure precepts · the five precepts | — | 「常自安住三種淨戒」 tr. “he constantly abides of himself in the three kinds of pure precept” 〔T10n0279 0149b22〕 · 「令諸眾生住於五戒，永斷殺業」 tr. “he causes sentient beings to abide in the five precepts and forever to cut off the deed of killing” 〔0149b23〕 | Chengguan: 「自住三聚淨戒，令他住於五戒，是為法施。五戒殺初，故此偏語。若望所殺，是無畏施。」 tr. “That he himself abides in the three groups of pure precepts and causes others to abide in the five precepts is the giving of Dharma. Among the five precepts killing comes first, and therefore it is spoken of here in particular. If one looks from the side of what would be killed, this is the giving of fearlessness.” 〔T35n1735 0716a23〕 |
| The mark of the sheathed organ | — | 「願一切眾生具丈夫形，成就如來馬陰藏相」 tr. “may all sentient beings be fully possessed of the form of a man, and accomplish the Tathāgata's mark of the sheathed organ” 〔T10n0279 0149c23〕 | One of the Tathāgata's thirty-two marks; the first of the ten vows of dedication in the twentieth gateway |
| The seven paths of the great man | gati (the transliteration Chengguan cites from a Sanskrit text · 「梵本名為揭底，此云事業」 tr. “a Sanskrit text names it gati, which here means undertaking” 〔T35n1735 0716b11〕) 〔T35n1735 0716b11〕 | 「巧能顯示七丈夫道」 tr. “skillfully able to display the seven paths of the great man” 〔T10n0279 0150a10〕 | Chengguan: 「晉本云丈夫趣，與道相近。」 tr. “The Jin translation reads ‘the destiny of a great man,’ which is close to ‘path.’” 〔T35n1735 0716b12〕; for the four accounts of the seven of the great man, see VI |
| The uḍumbara flower | — | 「其心清淨，希有難得如優曇華」 tr. “his mind is pure, rare and hard to come by as the uḍumbara flower” 〔T10n0279 0145b14〕 | The flower that appears once in a vast age; here it is a simile for the mind at the time of giving the teeth |
III. Similes and Rhetoric
The twenty gateways of this section for the most part take the fixed form of prose ‘the statement of the section with the instance cited — the act of giving — 「以諸善根如是迴向，所謂：『願一切眾生……』」 tr. “he dedicates and directs the various roots of goodness in this way, namely: ‘may all sentient beings…’” — 「是為菩薩摩訶薩……善根迴向」 tr. “this is the bodhisattva-mahāsattva's … dedication of roots of goodness” — ‘it is for the sake of causing sentient beings … ’’. The clause 「願一切眾生」 tr. “may all sentient beings” occurs a hundred and eighty-seven times · 「是為菩薩摩訶薩」 tr. “this is the bodhisattva-mahāsattva” twenty-two times (in the third gateway the ears and the nose each receive a conclusion and a general conclusion is added, so that these exceed the number of the gateways by two). The first eighteen gateways each cite bodhisattvas of ages past and the like as instances, while the last two narrate directly the forbidding of killing and the rescue of those whose form has been ruined; this is the most conspicuous rhetorical frame of the whole section.
(1) The bodhisattvas of ages past cited in each gateway (verbatim from the sutra · the form of the instance cited differs in gateways seventeen, eighteen, nineteen and twenty, and is recorded as it stands in the source) —
| Gateway | What is cited |
|---|---|
| 1 | 「如寶髻王菩薩、勝妙身菩薩，及餘無量諸菩薩等」 tr. “just as the bodhisattva King Jewel-Topknot and the bodhisattva Surpassingly Wondrous Body did, and as the remaining measureless bodhisattvas did” 〔T10n0279 0144b06〕 |
| 2 | 「如歡喜行菩薩、月光王菩薩，及餘無量諸菩薩等所行惠施」 tr. “just as the bodhisattva Joyful Practice and the bodhisattva King Moonlight did, and as was the giving practiced by the remaining measureless bodhisattvas” 〔0144c05〕 |
| 3 | 「如勝行王菩薩、無怨勝菩薩，及餘無量諸菩薩等」 tr. “just as the bodhisattva King Surpassing Practice and the bodhisattva Victor Without Enmity did, and as the remaining measureless bodhisattvas did” 〔0145a02〕 |
| 4 | 「猶如往昔華齒王菩薩、六牙象王菩薩，及餘無量諸菩薩等」 tr. “just as in ages past the bodhisattva King Flower-Teeth and the bodhisattva King of the Six-Tusked Elephants did, and as the remaining measureless bodhisattvas did” 〔0145b13〕 |
| 5 | 「猶如往昔端正面王菩薩、不退轉菩薩，及餘無量諸菩薩等」 tr. “just as in ages past the bodhisattva King Upright Countenance and the bodhisattva Non-Retrogression did, and as the remaining measureless bodhisattvas did” 〔0145c06〕 |
| 6 | 「如最勝智菩薩，及大丈夫迦尸國王等諸大菩薩所行布施」 tr. “just as the bodhisattva Most Excellent Wisdom did, and as was the giving practiced by the great man the King of the land of Kāśi and the other great bodhisattvas” 〔0146a01〕 |
| 7 | 「如常精進菩薩、無憂王菩薩，及餘無量諸菩薩等」 tr. “just as the bodhisattva Ever-Diligent and the bodhisattva King Sorrowless did, and as the remaining measureless bodhisattvas did” 〔0146a22〕 |
| 8 | 「如法業菩薩、善意王菩薩，及餘無量諸菩薩等」 tr. “just as the bodhisattva Dharma-Deed and the bodhisattva King Good Intent did, and as the remaining measureless bodhisattvas did” 〔0146b21〕 |
| 9 | 「如饒益菩薩、一切施王菩薩，及餘無量諸菩薩等」 tr. “just as the bodhisattva Rich Benefit and the bodhisattva King All-Giving did, and as the remaining measureless bodhisattvas did” 〔0146c12〕 |
| 10 | 「如無悔厭菩薩、無礙王菩薩，及餘無量諸大菩薩」 tr. “just as the bodhisattva Without Regret or Weariness and the bodhisattva King Unobstructed did, and as the remaining measureless great bodhisattvas did” 〔0147a16〕 |
| 11 | 「如善施菩薩、降魔自在王菩薩，及餘無量諸大菩薩」 tr. “just as the bodhisattva Good Giving and the bodhisattva Sovereign King Subduer of Māra did, and as the remaining measureless great bodhisattvas did” 〔0147b11〕 |
| 12 | 「如法藏菩薩、光明王菩薩，及餘無量諸大菩薩」 tr. “just as the bodhisattva Dharma Treasury and the bodhisattva King Light did, and as the remaining measureless great bodhisattvas did” 〔0147c07〕 |
| 13 | 「猶如往昔清淨藏菩薩、金脇鹿王菩薩，及餘無量諸大菩薩，等無有異」 tr. “just as in ages past the bodhisattva Pure Treasury and the bodhisattva King of the Golden-Flanked Deer did, and as the remaining measureless great bodhisattvas did, with nothing different” 〔0148a12〕 |
| 14 | 「如堅精進菩薩、閻浮提自在王菩薩，及餘無量諸大菩薩」 tr. “just as the bodhisattva Firm Diligence and the bodhisattva Sovereign King of Jambudvīpa did, and as the remaining measureless great bodhisattvas did” 〔0148a29〕 |
| 15 | 「如求法自在王菩薩、無盡菩薩，及餘無量諸大菩薩」 tr. “just as the bodhisattva Sovereign King in Seeking the Dharma and the bodhisattva Inexhaustible did, and as the remaining measureless great bodhisattvas did” 〔0148b20〕 |
| 16 | 「如求善法王菩薩、金剛思惟菩薩，為求法故，入火阬中」 tr. “just as the bodhisattva King Seeker of Good Dharma and the bodhisattva Vajra Contemplation, who for the sake of seeking the Dharma entered into a fire pit” 〔0148c13〕 |
| 17 | 「如求善法菩薩、勇猛王菩薩，及餘無量諸大菩薩」 tr. “just as the bodhisattva Seeker of Good Dharma and the bodhisattva King Valiant did, and as the remaining measureless great bodhisattvas did” 〔0149a03〕 |
| 18 | 「如大勢德菩薩、勝德王菩薩，及餘無量諸大菩薩」 tr. “just as the bodhisattva Great Power and Virtue and the bodhisattva King Surpassing Virtue did, and as the remaining measureless great bodhisattvas did” 〔0149a26〕 |
| 19 | 〔no instance cited〕 — gateways nineteen and twenty say only 「菩薩摩訶薩作大國王」 tr. “a bodhisattva-mahāsattva becomes a great king” 〔T10n0279 0149b17〕 and 「見有眾生心懷殘忍」 tr. “he sees that there are sentient beings who harbor cruelty in their hearts” 〔T10n0279 0149c10〕, and cite no name from ages past; the lack is recorded as it stands |
| 20 | 〔no instance cited〕 |
(2) Similes scattered within the gateways —
- The topknot like a stūpa 〔gateway 1〕: 「願一切眾生得無見頂，成就菩薩如塔之髻」 tr. “may all sentient beings obtain the invisible crown, and accomplish the bodhisattva's topknot that is like a stūpa” 〔T10n0279 0144b20〕. Chengguan: 「言如塔者，菩薩敬故。」 tr. “As for ‘like a stūpa,’ it is because bodhisattvas revere it.” 〔T35n1735 0714b24〕
- Those who see it as though they saw the hair of a buddha 〔gateway 1〕: 「願一切眾生得成應供頂塔之髮，令其見者如見佛髮」 tr. “may all sentient beings obtain hair that can become a crowning stūpa worthy of offerings, causing those who see it to be as though they saw the hair of a buddha” 〔T10n0279 0144b28〕
- The uḍumbara flower 〔gateway 4〕: 「其心清淨，希有難得如優曇華」 tr. “his mind is pure, rare and hard to come by as the uḍumbara flower” 〔T10n0279 0145b14〕
- The white lotus 〔gateway 4〕: 「牙齒鮮潔如白蓮華，文理迴旋卐字成就」 tr. “teeth fresh and clean as a white lotus, the lines whorling round and the svastika sign accomplished” 〔T10n0279 0145b27〕
- With an unfirm body purchasing the firm body 〔gateways 3 and 11, twice〕: 「以不堅身易堅固身」 tr. “with an unfirm body he purchases the firm body” 〔T10n0279 0145a11〕 · 〔0147b20〕 — the summary simile of the giving of inner wealth throughout this section
- Vajra 〔gateways 8, 9, 10, 12〕: 「得無勞倦身，猶如金剛」 tr. “obtain a body without toil or weariness, like vajra” 〔T10n0279 0146b29〕 · 「得金剛身，不可沮壞」 tr. “obtain a vajra body, which cannot be broken down” 〔0147a04〕 · 「得金剛藏心」 tr. “obtain a mind that is a vajra treasury” 〔0147a27〕 · 「得金剛身，不可破壞，無能勝者」 tr. “obtain a vajra body, indestructible and which none can overcome” 〔0147c13〕
- Foxes, wolves and hungry dogs 〔gateway 11〕: 「此身尋即敗壞，見者生厭，狐、狼、餓狗之所噉食」 tr. “this body will before long be ruined, and those who see it will be disgusted; it is what foxes, wolves and hungry dogs would eat” 〔T10n0279 0147b15〕 — the simile for contemplating the body's impermanence, and the one place in the whole section that uses the language of revulsion
- Jambūnada gold 〔gateway 13〕: 「得金色皮，如閻浮檀上妙真金，清淨明潔」 tr. “obtain golden skin, like the superb true gold of Jambūnada, pure and bright and clean” 〔T10n0279 0148a17〕
- A lofty banner in the world 〔gateway 13〕: 「得明網皮，如世高幢，放不可說圓滿光明」 tr. “obtain skin of a net of brightness, like a lofty banner in the world, emitting perfect light beyond what can be told” 〔T10n0279 0148a24〕
- A net of true pearls 〔gateway 14 · a sutra cited by Chengguan〕: 「歛指不現、張時即現，如真珠網，分明可愛。」 tr. “When the fingers are drawn together it does not appear, and when they are spread it appears at once, like a net of true pearls, distinct and lovely.” 〔T35n1735 0716a05〕
- A heavy kindness bestowed · laying out a seat and asking him to sit 〔gateway 13〕: 「譬如有人惠以重恩，逢迎引納，敷座令坐，曲躬恭敬」 tr. “as though a man had bestowed a heavy kindness upon him, he goes out to meet him and brings him in, lays out a seat and asks him to sit, and bows his body in reverence” 〔T10n0279 0148a08〕 — the simile of treating the beggar as a benefactor
- The thought that a good friend has come to guard him 〔gateway 11〕: 「敬心諦視彼來乞者，如善知識而來護想」 tr. “with a reverent mind he looks closely at that one who has come begging, with the thought that a good friend has come to guard him” 〔T10n0279 0147b19〕
- Thinking of them as a father 〔gateway 9〕: 「一切諸佛皆悉現前，想之如父得護念故」 tr. “all buddhas appear before him, because he thinks of them as a father and thereby obtains their protective mindfulness” 〔T10n0279 0146c21〕
- The lion's roar 〔gateway 9〕: 「一切無畏皆悉現前，能作最上師子吼故」 tr. “all fearlessnesses appear before him, because he is able to make the supreme lion's roar” 〔T10n0279 0146c27〕
(3) Similes added by the ancient worthies (recorded) —
- Wisdom like a great mass of fire: glossing what is betokened by entering fire to seek the Dharma in the sixteenth gateway, Chengguan cites 「故《智論》云「般若波羅蜜，猶如大火聚，四邊不可取，無取亦不取」故。」 tr. “therefore the Dazhidu lun says, ‘the prajñā-pāramitā is like a great mass of fire, which cannot be taken hold of on any of its four sides, and where there is no taking neither is there any taking hold.’” 〔T35n1735 0716a14〕
- Nails that can grasp and take: Chengguan glossing why in the fifteenth gateway the seeking of the Dharma speaks of giving the nails in particular — 「二有所表，以爪能爴取，順求義故。下入火求者，表難取故。」 tr. “Second, there is something betokened: because nails can grasp and take, which accords with the sense of ‘seeking.’ As for entering fire to seek below, it betokens that it is hard to take.” 〔T35n1735 0716a13〕
- The pulverizing of bones at the Fragrant City · the forgetting of the body upon the Snowy Ridge: Chengguan glossing the undergoing of suffering for the Dharma in the seventeenth gateway — 「如香城粉骨、雪嶺忘軀，其類非一。」 tr. “Like the pulverizing of bones at the Fragrant City and the forgetting of the body upon the Snowy Ridge; their kind is not one alone.” 〔T35n1735 0716a19〕
- The poisonous dragon that gave its skin: Chengguan cites 「《智論》十六中如毒龍受一日戒，被剝五色皮，忍而施之云云。」 tr. “In the sixteenth fascicle of the Dazhidu lun, as with the poisonous dragon that took the precepts for a single day and, having its five-colored skin flayed away, bore it patiently and gave it, and so forth.” 〔T35n1735 0715c15〕
- A man struck by a poisoned arrow ought to pull it out at once: Chengguan glossing the arrow of doubt in the eighteenth gateway, citing the Nirvāṇa Sūtra 〔T35n1735 0716a21〕
- Like a clear bright mirror in which nothing fails to appear: Chengguan glossing the twelfth gateway, 「言普照現身者，如淨明鏡無不現故。」 tr. “As for the body that illumines and appears everywhere, it is like a clear bright mirror in which nothing fails to appear.” 〔T35n1735 0715c12〕
- Wisdom as the bone of the myriad virtues: Chengguan glossing what the dedication of the twelfth gateway is for, 「言得智者，智為萬德之骨故。」 tr. “As for obtaining wisdom, it is because wisdom is the bone of the myriad virtues.” 〔T35n1735 0715c14〕
- As the feet, abiding on the ground, can hold up the body: Chengguan glossing the mind of giving the feet in the seventh gateway, 「如足住地能持身故，願住智地能成智身。」 tr. “Because the feet, abiding on the ground, can hold up the body, so the vow, abiding on the ground of wisdom, can accomplish the wisdom-body.” 〔T35n1735 0715a15〕
- Faith as the cause of the hands · practice as the cause of the feet: Chengguan, 「信為手因，果能雨寶；行為足因，果普遊步等。」 tr. “Faith is the cause of the hands, and the fruit is that they can rain down jewels; practice is the cause of the feet, and the fruit is that one travels everywhere, and so forth.” 〔T35n1735 0715a12〕
IV. Collation with Parallel Translations
For this passage only two translations stand side by side (the forty-fascicle text T293 translates only chapter thirty-nine and does not touch this; the Dushipin jing corresponds to “Detachment from the World” and does not touch it). The eighty-fascicle text lays out the twenty gateways one by one, while the sixty-fascicle text does not divide this passage into gateways at all, but gathers it up in a single continuous enumerating sentence — this is a difference of structure and not a failure of searching: from 「彼命」 tr. “their lives” onward the sixty-fascicle text lists in one breath the names of the things let go, without setting up for each matter a passage on the act of giving, a passage of ten vows of dedication, and a concluding sentence. All is recorded without adjudication.
(1) The whole of this passage in the sixty-fascicle text (T09n0278, fascicle sixteen · recorded verbatim in full) —
「彼命；若有人乞連膚頂髮，髻中明珠，眼耳鼻根，牙齒舌根，頭頂手足，壞身出血，髓肉及心，腸腎肝肺，肢節諸骨，厚皮薄皮，或手足指，連肉指爪；為求正法，投身火坑，為求法故，舉身具受無量眾苦；為法難得故，能捨大地，四海國土，大小諸城，村邑丘聚，國土豐樂，人民熾盛，園林浴池，華果繁茂，無量莊嚴，天下太平，無諸怨敵，金銀寶藏，妻子眷屬，自在法王，斷除一切屠殺惡業，普施無畏；若見有人毀壞畜狩，及以人根，令身殘闕，」 tr. “their lives; if there be someone who begs for the hair of the crown together with the skin, the bright pearl within the topknot, the faculties of eye, ear and nose, the teeth and the faculty of the tongue, the head and crown, hands and feet, the breaking open of the body to let out blood, the marrow and flesh and the heart, the intestines, kidneys, liver and lungs, the various bones of the limbs and joints, the thick skin and the thin skin, or the fingers and toes, the nails of the fingers together with the flesh; for the sake of seeking the true Dharma, throwing his body into a fire pit; for the sake of seeking the Dharma, undergoing measureless multitudes of suffering entirely in his body; because the Dharma is hard to obtain, being able to relinquish the great earth, the lands within the four seas, the cities great and small, the villages, towns and hamlets, the lands rich and joyous, the people flourishing and numerous, the gardens, groves and bathing pools, the flowers and fruits luxuriant, the measureless adornments, the peace of all under heaven, the absence of every foe, the treasuries of gold and silver, wife and children and retinue, the sovereign Dharma-king; cutting off all the evil deeds of slaughter and giving fearlessness everywhere; and if he sees that there is someone who ruins beasts, and likewise the human organ, causing bodies to be maimed and lacking,” 〔T09n0278 0499c26–0500a06〕
(The sentence that follows, 「起大慈悲而救度之……」 tr. “he raises great kindness and compassion and rescues and delivers them…” 〔0500a07〕, already belongs to the corresponding passage of the next sub-unit of the eighty-fascicle text, and is not within the window of this passage.)
(2) The correspondence of wording gateway by gateway (correspondence within one and the same sentence · not searching the sixty with sentences of the eighty) —
| Gateway (of the eighty) | Name of the gateway in the eighty | Corresponding words in the sixty | Line in the sixty |
|---|---|---|---|
| 1 | The topknot together with the skin | the hair of the crown together with the skin, the bright pearl within the topknot | 〔T09n0278 0499c26〕 |
| 2 | The eyes | the eye | 〔0499c26〕 |
| 3 | The ears · the nose | the faculties of ear and nose | 〔0499c26〕 |
| 4 | The teeth | the teeth | 〔0499c27〕 |
| 5 | The tongue | the faculty of the tongue | 〔0499c27〕 |
| 6 | The head | the head and crown | 〔0499c27〕 |
| 7 | The hands · the feet | hands and feet | 〔0499c27〕 |
| 8 | The blood of the body | the breaking open of the body to let out blood | 〔0499c27〕 |
| 9 | The marrow and flesh | the marrow and flesh and the heart (the marrow-and-flesh half) | 〔0499c27〕 |
| 10 | The heart | the marrow and flesh and the heart (the heart half) | 〔0499c27〕 |
| 11 | The intestines, kidneys, liver and lungs | the intestines, kidneys, liver and lungs | 〔0499c28〕 |
| 12 | The various bones of the limbs and joints | the various bones of the limbs and joints | 〔0499c28〕 |
| 13 | The skin of the body | the thick skin and the thin skin | 〔0499c28〕 |
| 14 | The fingers and toes | the fingers and toes | 〔0499c28〕 |
| 15 | The fingernails together with the flesh | the nails of the fingers together with the flesh | 〔0499c29〕 |
| 16 | Throwing himself into a fire pit | throwing his body into a fire pit | 〔0499c29〕 |
| 17 | Undergoing the multitude of sufferings | undergoing measureless multitudes of suffering entirely in his body | 〔0500a01〕 |
| 18 | Relinquishing the realm and cities within the seas | being able to relinquish the great earth (with the lands within the four seas and the rest listed on below) | 〔0500a01〕 |
| 19 | Cutting off killing as a king | cutting off all the evil deeds of slaughter | 〔0500a05〕 |
| 20 | Rescuing those whose male form has been ruined | causing bodies to be maimed and lacking | 〔0500a06〕 |
(3) Differences of wording (recorded without adjudication) —
- The eighty has 「連膚頂髻」 tr. “the topknot together with the skin” / the sixty has 「連膚頂髮，髻中明珠」 tr. “the hair of the crown together with the skin, the bright pearl within the topknot” 〔T09n0278 0499c26〕 — the sixty brings out the pearl within the topknot and the eighty does not; Fazang's Tanxuan ji glosses this gateway of the eighty as being precisely two matters, which agrees with the wording of the sixty 〔T35n1733 0260b18〕.
- The eighty has 「火阬」 tr. “a fire pit” / the sixty has 「火坑」 tr. “a fire pit” (written with a different graph).
- The eighty has 「肢節諸骨」 tr. “the various bones of the limbs and joints” / the sixty likewise has 「肢節諸骨」 tr. “the various bones of the limbs and joints”; the eighty's one gateway of 「身皮」 tr. “the skin of the body” becomes in the sixty two words, 「厚皮薄皮」 tr. “the thick skin and the thin skin.”
- The eighty has 「連肉爪甲」 tr. “the fingernails together with the flesh” / the sixty has 「連肉指爪」 tr. “the nails of the fingers together with the flesh.”
- The eighty's twentieth gateway has 「損諸人畜所有男形」 tr. “ruining the male form belonging to all sorts of humans and beasts” 〔T10n0279 0149c10〕 / the sixty has 「毀壞畜狩，及以人根」 tr. “ruining beasts, and likewise the human organ” 〔T09n0278 0500a06〕.
- In this passage the sixty-fascicle text has no ten vows of dedication for each gateway — for the eighty-fascicle text's formula in every gateway, 「以諸善根如是迴向，所謂：『願一切眾生……』」 tr. “he dedicates and directs the various roots of goodness in this way, namely: ‘may all sentient beings…’”, followed by ten vows, no corresponding passage is found in the sixty at this place. This is recorded as it stands and not forced into correspondence.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The seven excellences by which the giving of inner wealth becomes a perfection (tied by Chengguan to the first gateway) — after the six parts of the act of giving in the first gateway Chengguan says 「此及迴向有七最勝成波羅蜜，前後諸施文多略無。」 tr. “This gateway together with its dedication has the seven excellences and thereby accomplishes a perfection; in the passages of giving before and after, the text mostly leaves them out.” 〔T35n1735 0714b21〕, and in the third gateway he marks them out one by one: 「一具佛種性即安住最勝、二「念諸」下事業最勝、三「常勤」下依止最勝、四「隨順」下清淨最勝、五「免濟」下意樂最勝、六「生長」下巧便最勝。」 tr. “First, being fully possessed of the Buddha-lineage is the excellence of abiding; second, from ‘he calls to mind’ onward is the excellence of the undertaking; third, from ‘constantly and diligently’ onward is the excellence of what is relied upon; fourth, from ‘following’ onward is the excellence of purity; fifth, from ‘he causes them to escape and be delivered’ onward is the excellence of intent and delight; sixth, from ‘he grows’ onward is the excellence of skillful means.” 〔T35n1735 0714c08〕 — what makes giving become a perfection is tied not to the thing let go but to these several excellences. This is the doctrinal eye of this section, and it is attributed to Chengguan.
(2) With an unfirm body purchasing the firm body — this the sutra brings forth of itself, twice: in the third gateway, 「以不堅身易堅固身」 tr. “with an unfirm body he purchases the firm body” 〔T10n0279 0145a11〕, and in the eleventh, 「以不堅身易堅固身」 tr. “with an unfirm body he purchases the firm body” 〔0147b20〕. Of what is let go in the twenty gateways, the first seventeen are all portions of his own body and the remaining three are realm and cities and the guarding of life, while what is vowed for is in every case the obtaining of sentient beings; the dedicatory clauses of the sutra run without a single exception 「願一切眾生……」 tr. “may all sentient beings…”, and not one vow is for his own obtaining — this is why 「隨順堅固一切善根」 tr. “according with and making firm all roots of goodness” bears that name, and the sutra displays it of itself.
(3) One of the ten bodies · the mind-made body — in the dedicatory vow of the ninth gateway, 「願一切眾生得意生身，猶如佛身，莊嚴清淨」 tr. “may all sentient beings obtain a mind-made body, like the body of a buddha, adorned and pure” 〔T10n0279 0147a05〕. Chengguan sets up a long gloss here, citing the second fascicle of the seven-fascicle Laṅkāvatāra, 「譬如意去，速疾無礙，名意生身。」 tr. “just as a thought goes, swiftly and without obstruction — this is named the mind-made body.” 〔T35n1735 0715a25〕, determining 「然此身類有其三種：一三昧樂、二覺法自性、三種類俱生無作行。」 tr. “Now this class of body has three kinds: first, that of the joy of samādhi; second, that of the awakening to the self-nature of dharmas; third, that of the kinds arising together without contrived action.” 〔0715a26〕, matching the stations, 「若依地位，初即五地前、次即八地前、後即八地後。」 tr. “If one goes by the stations, the first is before the fifth ground, the next before the eighth ground, and the last after the eighth ground.” 〔0715b10〕, and then setting against them the name in the Cheng weishi lun: 「若《成唯識》第八名為意成，隨意願成故，意明但轉變成，非新生故。」 tr. “As for the eighth fascicle of the Cheng weishi lun, it names it ‘mind-produced,’ because it is produced in accordance with the will of the mind; the intent is to make clear that it is only a transformation and not a fresh arising.” 〔0715b11〕, and at the end coming home to the Huayan tenet, 「今即十身之一，義取亦通後一，廣如別章。」 tr. “This is now one of the ten bodies; taken in its sense it also reaches to the last of them, and it is treated at length in a separate chapter.” 〔0715b14〕 — the bridge to consciousness-only in this section is here alone, and Chengguan has already tied it himself to one of the ten bodies, so that it belongs to the gathering-in of the Huayan tenet.
(4) The mind of the vajra realm · the svastika sign — in the tenth gateway, 「願一切眾生得卐相莊嚴金剛界心」 tr. “may all sentient beings obtain a mind of the vajra realm adorned with the svastika sign” 〔T10n0279 0147a28〕. Chengguan: 「外標卐相，表萬德吉祥；內智契如，名金剛界。界者性也，由契性故堅如金剛不可損壞；由成智故，利如金剛壞難壞惑。」 tr. “Outwardly the svastika sign is displayed, betokening the auspiciousness of the myriad virtues; inwardly wisdom accords with suchness, and hence the name the vajra realm. Realm means nature: because it accords with the nature it is firm as vajra and cannot be harmed; because wisdom has been accomplished it is sharp as vajra and destroys afflictions hard to destroy.” 〔T35n1735 0715b25〕, and he ties it further to 「金剛莊嚴臆德相」 tr. “the mark of the vajra-adorned breast-virtue” 〔0715b28〕 in the portion on the conferring of office in “The Ten Grounds,” and to the minds of the same name in “The Inconceivable Dharmas of the Buddha” and “Detachment from the World” 〔0715b28〕.
(5) The twin rescue by wealth and by Dharma — in the twentieth gateway Chengguan determines 「財救所害之現苦、法救能害之當苦，示寂靜滅，修淨業道滅集因故。」 tr. “Wealth rescues from the present suffering of the one harmed; Dharma rescues from the suffering to come of the one who harms — showing the quiescent cessation and cultivating the path of pure deeds, because thereby the cause that gathers is extinguished.” 〔T35n1735 0716a28〕 — the rescuer does not rescue the harmed beasts alone but rescues along with them the man who harms; this is the doctrinal landing-place of the two gateways of the giving of fearlessness in this passage. It is attributed to Chengguan.
VI. Divergent Interpretations of the Commentators (the ancients · with their tenets marked)
Chengguan, Huayan jing shu, T35n1735 (glossing the eighty-fascicle Avataṃsaka text by text · principal)
- General attribution: this passage belongs at the head of the portion of Chengguan's general outline that clarifies only inner wealth 〔T35n1735 0710a24〕; where he comments gateway by gateway they are numbered twenty-six through forty-five (the assignment of the one gateway of rescuing the prisoner to outer or inner differs slightly from the general outline; see the outline heading).
- Gateway 1: 「二十六連膚頂髻，即肉髻也。」 tr. “Twenty-six, the topknot together with the skin: that is, the fleshly topknot.” 〔0714b14〕; the outline of the six parts of the act of giving 〔0714b15〕; the seven excellences 〔0714b21〕; the gloss on the ten vows, 「一無見頂者，縱窮上界亦有餘故。」 tr. “First, the invisible crown: because even if one exhausted the upper realms there would still be more beyond.” 〔T35n1735 0714b23〕 and 「二堅無中斷故。」 tr. “Second, it is firm and without any breaking off in the middle.” 〔0714b24〕; the citing of Jingfa on the two marks going by a Sanskrit text 〔0714b25〕; 「六云得佛相髮，準梵本却是右旋。」 tr. “The sixth says, obtaining hair with the marks of a buddha; going by a Sanskrit text it is instead ‘whorling to the right.’” 〔0714b26〕; on what the dedication is for, 「總綰諸髮成髻圓滿，故云爾也。」 tr. “Gathering up all the hair to form a perfect topknot — and therefore it is put so.” 〔0714b28〕
- Gateway 2: he cites 「《智論》十四說施有三種，飲食為下、珍寶為中、頭目五臟為上，廣如彼說。」 tr. “The fourteenth fascicle of the Dazhidu lun says that giving is of three kinds: food and drink are the lowest, jewels the middle, and the head, the eyes and the five viscera the highest; it is treated at length there.” 〔0714b29〕; the outline of the four parts of the act of giving 〔0714c01〕; 「二迴向行，願成十眼，與〈離世間〉大同小異。」 tr. “Second, the practice of dedication: he vows that they accomplish ten eyes, much the same as, and slightly different from, those in ‘Detachment from the World.’” 〔0714c04〕
- Gateway 3: 「二事合明施行，別顯迴向。而文但三。」 tr. “Two matters are clarified together in the act of giving, while the dedication is displayed apart. And the text has but three parts.” 〔0714c05〕; on the vows over the ear, 「初及第七俱名無礙者，準梵本，初名無著聵者，從生即聾故。」 tr. “The first and the seventh are both named ‘unobstructed’; going by a Sanskrit text, the first is named ‘unattached and undull,’ because it is being deaf from birth.” 〔0714c11〕; 「為耳王者，聞與不聞皆自在故。」 tr. “As for becoming a king among ears, it is because he is sovereign both in hearing and in not hearing.” 〔0714c13〕; on the vows over the nose, 「言隨好者，兩孔不現故。善相者，〈相海品〉云「如來鼻有大人相，名一切神通智慧雲」故。隨順鼻者，隨宜所現故。」 tr. “As for ‘of the excellent signs,’ it is because the two nostrils do not show. As for ‘of good marks,’ it is because ‘The Ocean of Marks’ says, ‘the Tathāgata's nose has a great person's mark named the cloud of the wisdom of all spiritual penetrations’. As for ‘the accordant nose,’ it is because it manifests as is fitting.” 〔0714c15–c16〕; 「後一願得十面，鼻居面中，好醜由起，故相從立。」 tr. “The latter vow obtains ten faces: the nose sits at the middle of the face, and comeliness or ugliness arises from it, and therefore the one is set up alongside the other.” 〔0714c17〕; the gloss on the ten clauses of what the dedication is for 〔0714c19〕
- Gateway 4: 「安住堅固自在位者，登地已上故。」 tr. “As for abiding in the station of firmness and sovereignty, it is because he is on the first ground and above.” 〔0714c24〕; citing the fourteenth fascicle of the Dazhidu lun, 「象王施牙是法身菩薩事。」 tr. “The elephant king's giving of his tusks is the affair of a dharma-body bodhisattva.” 〔0714c25〕, and tying to it 「廣如彼及《十輪》第四。」 tr. “It is treated at length there and in the fourth fascicle of the Shilun.” 〔0714c25〕; 「唯第三單約心說，謂智能調惑趣於彼岸，如牙調食以資法身。餘皆約牙齒說。」 tr. “Only the third is stated with respect to the mind alone: that is, wisdom can tame the afflictions and head toward the far shore, just as the teeth tame food and thereby nourish the dharma-body. The rest are all stated with respect to the teeth.” 〔0714c26〕; 「萬字成就者，準梵本但云右旋及有樂耳。」 tr. “As for the accomplishing of the svastika sign, going by a Sanskrit text it says only ‘whorling to the right’ and ‘having delight.’” 〔0714c28〕
- Gateway 5: 「三十施舌願中，初即〈相海品〉廣長舌相，餘可知。」 tr. “Among the vows of the thirtieth, the giving of the tongue, the first is the mark of the broad and long tongue in ‘The Ocean of Marks,’ and the rest may be known.” 〔0715a01〕
- Gateway 6: 「引迦尸國王者，又《本行經》說月光王報恩。第五名大光王施頭與婆羅門，具說如彼。」 tr. “As for citing the king of the land of Kāśi, the Benxing jing also tells of King Moonlight's repaying of kindness. The fifth is named King Great Light, who gave his head to a brahmin; it is fully stated there.” 〔0715a03〕; on the ten kinds of head that the giving is for, 「皆約佛智，隨義不同。一入理、二導悲、三見事、四離障、五融事理、六為所依、七超劣、八見無初相、九現用自在、十即事而真故不可壞。」 tr. “They are all stated with respect to the wisdom of a buddha, differing as the sense differs: first, entering into principle; second, leading compassion; third, seeing phenomena; fourth, being apart from obstruction; fifth, fusing phenomena and principle; sixth, being that upon which others rely; seventh, transcending the inferior; eighth, seeing that there is no initial mark; ninth, being sovereign in the manifesting of function; tenth, being true in the very phenomenon and therefore indestructible.” 〔0715a05〕
- Gateway 7: 「二事合願，文但有三。」 tr. “The two matters are vowed for together, and the text has but three parts.” 〔0715a11〕; 「信為手因，果能雨寶；行為足因，果普遊步等。」 tr. “Faith is the cause of the hands, and the fruit is that they can rain down jewels; practice is the cause of the feet, and the fruit is that one travels everywhere, and so forth.” 〔0715a12〕; 「如足住地能持身故，願住智地能成智身。離心垢故，能顯法身。法身湛然，故不可壞。智證永續，故無有斷。」 tr. “Because the feet, abiding on the ground, can hold up the body, so the vow, abiding on the ground of wisdom, can accomplish the wisdom-body. Because he is apart from the defilement of mind, he can display the dharma-body. Because the dharma-body is utterly still, it cannot be ruined. Because the realization of wisdom continues forever, there is no severance.” 〔0715a15〕; 「初廣辨一用，手能雨寶、足能遊剎。次「又令」下略舉諸手諸用。」 tr. “The first broadly distinguishes one use: the hands can rain down jewels and the feet can journey through the fields. Next, from ‘and may they further’ onward, the various hands and their various uses are listed briefly.” 〔0715a19〕
- Gateway 8: 「文亦唯三。施行引例，及下施髓，竝如《智論》十四中說。」 tr. “The text likewise has but three parts. The instances cited for the act of giving, and the giving of marrow below, are alike as stated in the fourteenth fascicle of the Dazhidu lun.” 〔0715a20〕
- Gateway 9: the long gloss on the three kinds of mind-made body and their stations 〔0715a24〕–〔0715b14〕; 「四云百福相身，此舉三十二相之通因。若別因者，如《涅槃．師子吼品》。」 tr. “The fourth says, the body of the marks of a hundred merits; this raises the common cause of the thirty-two marks. As for their particular causes, see the Nirvāṇa Sūtra, ‘The Lion's Roar.’” 〔0715b15〕; 「五云八十種好者，謂皆殊妙，立隨好名。具如《瑜伽》四十九、《大般若》三百八十一說。」 tr. “The fifth says, the eighty excellent signs: that is, they are all singularly wondrous, and hence the name ‘the accompanying excellences’ is established. It is stated in full in the forty-ninth fascicle of the Yuqie shidi lun and the three hundred and eighty-first of the Great Prajñā.” 〔0715b17〕; 「十云菩提藏身者，如〈出現品〉」 tr. “The tenth says, the body that is the treasury of awakening: as in ‘The Appearing of the Tathāgata.’” 〔0715b19〕
- Gateway 10: 「先辨意、後顯願有二十心。」 tr. “First the intent is distinguished, afterward the vows are displayed, twenty minds in all.” 〔0715b21〕; the vajra treasury 〔0715b22〕; the vajra realm 〔0715b25〕; 「故十地受職分內名金剛莊嚴臆德相。〈不思議法品〉及〈離世間〉皆有此心，名大同也。」 tr. “Therefore within the portion on the conferring of office in ‘The Ten Grounds’ it is named the mark of the vajra-adorned breast-virtue. ‘The Inconceivable Dharmas of the Buddha’ and ‘Detachment from the World’ both have this mind, and the names largely agree.” 〔0715b28〕; 「其大勇猛幢，取降伏義。言堅固幢，取不為他壞義。被金剛甲，是大誓義。」 tr. “As for the banner of great valor, it takes the sense of subduing. As for the firm banner, it takes the sense of not being ruined by another. Being clad in vajra armor is the sense of the great oath.” 〔0715c03〕
- Gateway 11: 「四事合一迴向。前有大小二腸，今合為一腸。」 tr. “Four matters are brought under a single dedication. Above there were the large and the small intestine; here they are combined into one intestine.” 〔0715c05〕; 「言智藏身者，身為智依故。」 tr. “As for the body that is a treasury of wisdom, it is because the body is what wisdom relies upon.” 〔0715c07〕
- Gateway 12: 「前云骨髓，髓已前明。而加支節諸骨。若合者但是一事，謂支節之骨。若開，支節自是一事，如節節支解等，即前列所無。」 tr. “Above it said bone-marrow, and the marrow has already been clarified above; yet here the various bones of the limbs and joints are added. Taken together, it is only one matter, namely the bones of the limbs and joints. Taken apart, the limbs and joints are a matter of their own, as with being dismembered joint by joint, and that was not among the things listed above.” 〔0715c08〕; 「言無繫界者，即涅槃界。」 tr. “As for the realm without tie, it is the realm of nirvāṇa.” 〔0715c11〕
- Gateway 13: 「引例中，清淨藏菩薩未見同名。」 tr. “Among the instances cited, as for the bodhisattva Pure Treasury, no one of that name has been found.” 〔0715c15〕; the poisonous dragon that gave its skin 〔0715c15〕; 「言金脇鹿王者，《智論》及《菩薩本緣集經》第四說。金脇鹿救於溺者，彼人背恩告王取鹿，大例名同而非施皮。」 tr. “As for the King of the Golden-Flanked Deer, it is stated in the Dazhidu lun and in the fourth fascicle of the Pusa benyuan ji jing: the golden-flanked deer rescued a drowning man, and that man repaid the kindness by informing the king so that the deer might be taken. Broadly speaking, the name is the same but it is not the giving of skin.” 〔0715c17〕; 「所為云淨佛剎者，皮為外相故。」 tr. “As for what it is for saying ‘purifying the Buddha-fields,’ it is because skin is an outward mark.” 〔0715c20〕
- Gateway 14: the gloss on the four senses 〔0715c21〕; the gloss on the wheel-mark going by a Sanskrit text 〔0715c25〕; 「若準《觀佛三昧海經》，一一指節端有十二輪相現。」 tr. “If one goes by the Guanfo sanmei hai jing, at the end of each finger-joint twelve wheel-marks appear.” 〔0715c28〕; 「準梵本，願得大蓮華難提迦物多相指，却是右旋。」 tr. “Going by a Sanskrit text: may they obtain fingers with the mark of the great lotus nandikāvarta, and yet it whorls to the right.” 〔0716a01〕; 「有云：卐字旋者，約中文也。」 tr. “Someone says: the whorling of the svastika sign is stated with respect to the Chinese script.” 〔0716a03〕
- Gateway 15: 「言赤銅相者，即是小相。」 tr. “As for the mark of red copper, it is one of the minor marks.” 〔0716a08〕; 「五無比者，事爪則不染塵垢，智爪則不染境相。」 tr. “The fifth, the incomparable: the nail as phenomenon is undefiled by dust and grime, and the nail as wisdom is undefiled by the marks of objects.” 〔0716a08〕; 「言善生者，善業生故。有云：西域方言，謂善生為端正。」 tr. “As for ‘well-born,’ it is because it is born of good deeds. Someone says: in the speech of the Western Region, ‘well-born’ is called ‘upright and comely.’” 〔0716a10〕; the two glosses on why the seeking of the Dharma speaks of giving the nails in particular 〔0716a11〕
- Gateway 16: 「言七仞者，一仞七尺也。」 tr. “As for seven fathoms, one fathom is seven feet.” 〔0716a16〕; 「迴向行中，初及第九約求法為願，餘約入火為願。」 tr. “Within the practice of dedication, the first and the ninth are vows made with respect to seeking the Dharma, and the rest are vows made with respect to entering the fire.” 〔0716a17〕
- Gateway 17: 「如香城粉骨、雪嶺忘軀，其類非一。」 tr. “Like the pulverizing of bones at the Fragrant City and the forgetting of the body upon the Snowy Ridge; their kind is not one alone.” 〔0716a19〕
- Gateway 18: 「即捨王位所統也。」 tr. “That is, relinquishing what the kingly position governs.” 〔0716a20〕; the gloss on the arrow of doubt 〔0716a21〕
- Gateway 19: the three groups of pure precepts and the five precepts · the determination of the giving of Dharma and the giving of fearlessness 〔0716a23〕
- Gateway 20: 「初施行中，具足三施」 tr. “Within the first, the act of giving, the three kinds of giving are fully present” 〔0716a26〕; the outline of the three parts 〔0716a26〕; the twin rescue by wealth and by Dharma 〔0716a28〕; 「《俱舍論》說：昔有黃門救五百牛，毀形之事，善根力故男形具足。」 tr. “The Abhidharmakośa says: of old there was a eunuch who rescued five hundred oxen from the matter of being maimed, and by the power of that root of goodness his male form was made complete.” 〔0716a29〕; 「修諸梵行未必制心。後離欲心必無身過。具男子形，但異女身；具大丈夫，必心懷道德。」 tr. “To cultivate the pure practices does not necessarily hold the mind in check. The mind apart from desire spoken of afterward has of necessity no fault upon the body. To be fully possessed of the form of a male is only to differ from a woman's body; to be fully possessed of the great man is of necessity to have a heart harboring the Way and its virtue.” 〔0716b02〕; the four dharmas of the great man, citing the eighteenth fascicle of the Nirvāṇa Sūtra 〔0716b06〕; 「又云「雖是女人，能信自身有佛性者，即是丈夫。」故男子不信，即是女人。」 tr. “And it says further, ‘though she be a woman, one who can have faith that her own body has the buddha-nature is a great man.’ Therefore a man who has no faith is a woman.” 〔0716b09〕; the four accounts of the seven of the great man 〔0716b12〕–〔0716b25〕
Chengguan, Yanyi chao, T36n1736
〔not found〕. The gateway-by-gateway wording of this section, such as 「連膚頂髻」 tr. “the topknot together with the skin” and 「三十六施腸腎肝肺」 tr. “thirty-six, the giving of the intestines, kidneys, liver and lungs,” yields no occurrence anywhere in that text; the Chao sets up no separate outline for this section, and the lack is recorded as it stands.
Fazang, Tanxuan ji, T35n1733
- Gateway 1 is divided into two matters: 「一割剝頭皮連髮而施；二依西國貴種，皆初生時刀開頂皮內一神珠，封藥著已，珠在皮內。今有人乞，執刀開施。梵言周羅，此云頂髻。」 tr. “first, cutting away and flaying the scalp together with the hair and giving it; second, according with the noble clans of the Western Countries, where at birth the skin of the crown is opened with a knife and a divine pearl placed within, and, the medicine having been sealed upon it, the pearl lies inside the skin — and now, when someone comes begging, he takes a knife and opens it and gives it. In Sanskrit it is cūḍā, which here means the topknot.” 〔T35n1733 0260b18〕
- On gateway 2 he cites the forty-ninth fascicle of the Yuqie shidi lun: 「菩薩內施有二：一總求菩薩身，以身施而作僕使，有三意，一為速證菩提、二為眾生利益安樂、三為布施波羅蜜多速圓滿故；二別求眼手足頭目支節血肉筋骨乃至髓者，隨其所欲一切施與。」 tr. “The bodhisattva's inner giving is of two kinds: first, when the whole of the bodhisattva's body is sought, he gives his body and acts as a servant, and there are three intents in this — first, in order swiftly to realize awakening; second, for the benefit and ease of sentient beings; third, because the perfection of giving is thereby swiftly brought to fullness; second, when the eyes, hands, feet, head, limbs and joints, blood, flesh, sinews, bones and even marrow are sought severally, he gives all according to what the other desires.” 〔0260b22〕; and he further cites the fourteenth fascicle of the Dazhidu lun: 「舍利弗六十劫行菩薩道欲度施河，逢乞眼退，不到彼岸。」 tr. “Śāriputra practiced the bodhisattva-path for sixty kalpas, wishing to cross the river of giving; meeting one who begged for his eye he turned back, and did not reach the far shore.” 〔0260b27〕
- The divergent gloss on ‘the gate of the face’ in gateway 3: 「面門者，有人解是口。光統云：鼻下當柱為面門，豈以施鼻得口端正？」 tr. “‘The gate of the face’ — someone glosses it as the mouth. Guangtong says: the place below the nose where the pillar stands is the gate of the face. How should the giving of the nose obtain a comely mouth?” 〔0260c02〕
- On gateway 6 he cites in full the story of King Moonlight's relinquishing of his head from the Pusa benxing jing 〔0260c07〕–〔0260c18〕
- On gateway 7 he sets up a question, 「若菩薩施身支節等，為一切所求皆施、為有不施時？」 tr. “If a bodhisattva gives the limbs and joints of his body and the like, does he give to every request, or are there times when he does not give?” 〔T35n1733 0260c18〕, and cites the thirty-ninth fascicle of the Yuqie shidi lun in answer: one whose intent and delight are pure and before whom a matter of great benefit to sentient beings is present should not give; Māra and those employed by Māra should not be given to; a mad or deranged person should not be given to — 「除上所說，來求菩薩身分支節，隨其所欲悉皆施與，是名菩薩於內可施及不施也。」 tr. “Apart from what is stated above, when they come seeking the bodhisattva's bodily parts, limbs and joints, he gives them all according to what the other desires; this is called the bodhisattva's what may and may not be given of what is inner.” 〔0260c29〕–〔0261a02〕
- On gateways 8 and 9 he cites from the fourteenth fascicle of the Dazhidu lun the story of Prince Moonlight's letting out blood and marrow to rescue a leper 〔0261a02〕
- The joining and dividing of gateways 10 and 11: 「五藏中心別施，腸腎肝肺四藏同施。」 tr. “Among the five viscera the heart is given separately, and the four viscera, intestines, kidneys, liver and lungs, are given together.” 〔0261a08〕
- On gateway 13 he cites the sixteenth fascicle of the Dazhidu lun on the poisonous dragon's giving of its skin, and the fourth fascicle of the Pusa benyuan ji jing on the King of the Vajra-Flanked Deer 〔0261a12〕
Li Tongxuan, Xin Huayan jing lun, T36n1739
- He marks the substance of this dedication: 「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 clarifies that the prajñā-pāramitā is its substance.” 〔T36n1739 0862a20〕, and takes the good friend Veṣṭhila of Sudhana's pilgrimage as its symbolic betokening 〔0862a21〕
- The general outline of sixty-one divisions: 「於此一段長科約作六十四段如下。此段迴向長行中，有六十一段經，總明行施。於段段中皆有三義：一明行施心成就、二明施已迴向菩提、三明各發十種願皆願自他成佛。」 tr. “For this one stretch the long outline is made roughly into sixty-four divisions as follows. Within the prose of this stretch of dedication there are sixty-one divisions of sutra text, clarifying in sum the practice of giving. In each and every division there are three senses: first, clarifying the accomplishing of the mind that practices giving; second, clarifying that, having given, he dedicates it to awakening; third, clarifying that each raises ten kinds of vow, all vowing that self and other accomplish buddhahood.” 〔0862b02〕
- The twenty gateways of this section are the twenty-seventh through the forty-seventh divisions in Tongxuan's outline: 「二十七施蓮膚頂髻；二十八施眼；二十九施鼻；三十施耳；三十一施牙齒；三十二施舌；三十三施頭；三十四施手足；三十五施血；三十六施髓肉；三十七施心；三十八施肝肺；三十九施身；四十施支節骨；四十一施皮；四十二施手足指；四十三施連肉爪甲；四十四為求法故投身火坑；四十五為求法乃至一字一句，捨其王位國城妻子一切所有；四十六菩薩為自捨屠殺業；四十七見殘忍損諸人畜慈心救之，所謂去男形也」 tr. “twenty-seven, the giving of the topknot with the skin; twenty-eight, the giving of the eyes; twenty-nine, the giving of the nose; thirty, the giving of the ears; thirty-one, the giving of the teeth; thirty-two, the giving of the tongue; thirty-three, the giving of the head; thirty-four, the giving of the hands and feet; thirty-five, the giving of blood; thirty-six, the giving of the marrow and flesh; thirty-seven, the giving of the heart; thirty-eight, the giving of the liver and lungs; thirty-nine, the giving of the body; forty, the giving of the bones of the limbs and joints; forty-one, the giving of the skin; forty-two, the giving of the fingers and toes; forty-three, the giving of the fingernails together with the flesh; forty-four, throwing his body into a fire pit for the sake of seeking the Dharma; forty-five, for the sake of seeking the Dharma, even for one word or one sentence, relinquishing his kingly position, his realm and cities, his wife and children and all that he has; forty-six, the bodhisattva relinquishing for himself the deed of slaughter; forty-seven, seeing cruelty that ruins humans and beasts, rescuing them with a kindly mind, that is to say, the removing of the male form” 〔0862b16〕–〔0862b26〕
- The general conclusion: 「已上此一段迴向中總有六十一種施，一一施中十種大願。」 tr. “In the above one stretch of dedication there are in all sixty-one kinds of giving, and within each and every giving ten great vows.” 〔0862c05〕
Recorded without adjudication
- The three do not agree in the joining and dividing of the gateways. The text of the eighty-fascicle sutra joins 「耳、鼻」 tr. “the ears and the nose” into one passage in the third gateway (the act of giving clarified together, the dedication displayed apart, with a general conclusion added at the end), whereas Tongxuan splits them into 「二十九施鼻；三十施耳」 tr. “twenty-nine, the giving of the nose; thirty, the giving of the ears” 〔T36n1739 0862b17〕 as two divisions 〔T36n1739 0862b17〕, and his order puts the nose before the ears, which is the reverse of the sutra's order in 「能以耳、鼻施諸乞者」 tr. “he is able to give his ears and his nose to those who beg” 〔T10n0279 0145a01〕. Again, the eighty-fascicle text joins 「腸、腎、肝、肺」 tr. “the intestines, kidneys, liver and lungs” into one passage in the eleventh gateway, whereas Tongxuan makes it 「三十八施肝肺」 tr. “thirty-eight, the giving of the liver and lungs” 〔T36n1739 0862b19〕 and does not bring out the intestines and kidneys; while Chengguan says 「四事合一迴向。前有大小二腸，今合為一腸。」 tr. “Four matters are brought under a single dedication. Above there were the large and the small intestine; here they are combined into one intestine.” 〔T35n1735 0715c05〕. Further, after 「施血」 tr. “the giving of blood”, 「施髓肉」 tr. “the giving of the marrow and flesh” and 「施心」 tr. “the giving of the heart”, Tongxuan separately brings out one division, 「三十九施身」 tr. “thirty-nine, the giving of the body” 〔T36n1739 0862b20〕, for which the text of the eighty-fascicle sutra has no independent counterpart. Again, among Tongxuan's twenty-one divisions there is no division corresponding to the seventeenth gateway (undergoing the manifold sufferings for the sake of seeking and guarding the Dharma). The three are recorded without adjudication.
- The joining or dividing of the bones of the limbs and joints in gateway 12. Chengguan sets up two solutions of his own: 「若合者但是一事，謂支節之骨。若開，支節自是一事，如節節支解等，即前列所無。」 tr. “Taken together, it is only one matter, namely the bones of the limbs and joints. Taken apart, the limbs and joints are a matter of their own, as with being dismembered joint by joint, and that was not among the things listed above.” 〔T35n1735 0715c09〕 — taken together it overlaps with the bone-marrow of the earlier gateway, taken apart it was not listed before. Both solutions stand, and Chengguan does not settle upon either; neither is it settled here.
- The gloss on 「面門」 tr. “the gate of the face” in gateway 3. Fazang records the two views, 「有人解是口」 tr. “someone glosses it as the mouth” and Guangtong's 「鼻下當柱為面門」 tr. “the place below the nose where the pillar stands is the gate of the face”, and brings them out with a rhetorical counter-question 〔T35n1733 0260c02〕; Chengguan, glossing these ten faces, says 「鼻居面中，好醜由起，故相從立」 tr. “the nose sits at the middle of the face, and comeliness or ugliness arises from it, and therefore the one is set up alongside the other” 〔T35n1735 0714c18〕, and does not touch upon the term ‘the gate of the face.’ Both views are recorded without adjudication.
- The doubt over the instance cited in gateway 13. Chengguan states of himself 「清淨藏菩薩未見同名」 tr. “as for the bodhisattva Pure Treasury, no one of that name has been found” 〔T35n1735 0715c15〕, and of the King of the Golden-Flanked Deer says 「大例名同而非施皮」 tr. “broadly speaking, the name is the same but it is not the giving of skin” 〔0715c19〕 — the ancient worthy has already marked the instance he cites as unsettled, and this is recorded as it stands and not decided on his behalf.
- The divergence over 「卐字旋」 tr. “the whorling of the svastika sign” in gateway 14. Chengguan records 「有云：卐字旋者，約中文也」 tr. “someone says: the whorling of the svastika sign is stated with respect to the Chinese script” 〔T35n1735 0716a03〕, and himself, going by a Sanskrit text, gives 「大蓮華難提迦物多相指，却是右旋」 tr. “fingers with the mark of the great lotus nandikāvarta, and yet it whorls to the right” 〔0716a01〕. The two readings, that of the Sanskrit text and that of the Chinese script, are recorded without adjudication.
- The four accounts of the seven of the great man. Chengguan sets out four: first, with respect to the world, following the Yuqie shidi lun, seven senses 〔T35n1735 0716b13〕; second, following the Lesser Vehicle, the seven worthies and sages, of which he says himself 「此應不願成彼小乘」 tr. “here it ought not to be a vowing to become those of the Lesser Vehicle” 〔0716b21〕; third, following the Great Vehicle Yuqie shidi lun, the seven grounds are the seven worthies and sages 〔0716b22〕; fourth, following the Pusa yingluo benye jing, the six stations together with faith 〔0716b23〕; and there is a further saying that it is the seven kinds of good knowing 〔0716b24〕. Chengguan has a word of distinction upon the second account, and sets the other three side by side. All is recorded here without adjudication.
- The substance of this dedication. Tongxuan determines it as 「般若波羅蜜為體」 tr. “the prajñā-pāramitā is its substance” 〔T36n1739 0862a20〕; Chengguan, in the first gateway, marks 「七最勝成波羅蜜」 tr. “the seven excellences accomplish a perfection” 〔T35n1735 0714b21〕 and does not separately establish a substance. The two views are recorded without adjudication.
VII. Cross-Reading and Lineage
(1) Cross-reading within this sutra (all tied by Chengguan) —
- “The Ocean of Marks”: the good marks of the nose 〔T35n1735 0714c15〕; the light emitted from the teeth 〔0714c29〕; the mark of the broad and long tongue 〔0715a01〕
- “Detachment from the World”: gateway 2, the vows for ten eyes, 「與〈離世間〉大同小異」 tr. “much the same as, and slightly different from, those in ‘Detachment from the World’” 〔0714c05〕; gateway 10, the mind of the vajra realm, 「〈不思議法品〉及〈離世間〉皆有此心，名大同也」 tr. “‘The Inconceivable Dharmas of the Buddha’ and ‘Detachment from the World’ both have this mind, and the names largely agree” 〔0715b28〕
- “The Appearing of the Tathāgata”: gateway 9, the body that is a treasury of awakening, 「如〈出現品〉，如來成正覺時，於其身中普見一切眾生成正覺等故」 tr. “as in ‘The Appearing of the Tathāgata,’ where at the time the Tathāgata accomplishes right awakening he sees everywhere within his own body all sentient beings accomplishing right awakening, and so forth” 〔0715b19〕
- The portion on the conferring of office in “The Ten Grounds”: gateway 10, 「故十地受職分內名金剛莊嚴臆德相」 tr. “therefore within the portion on the conferring of office in ‘The Ten Grounds’ it is named the mark of the vajra-adorned breast-virtue” 〔0715b28〕
- The ninth dedication of this chapter, the dedication of liberation that is unattached and unbound: gateway 10, 「第九迴向及離世間，又名金剛界根、金剛焰根，亦即此名」 tr. “in the ninth dedication and in ‘Detachment from the World’ they are further named the vajra-realm faculty and the vajra-flame faculty, which are likewise this same name” 〔0715b29〕
(2) The texts cited by the ancients (recorded · not dug out by this apparatus itself) —
| Text | The gateways to which it is tied | Locus |
|---|---|---|
| Dazhidu lun, fascicle 14 (the three kinds of giving · the elephant king giving his tusks · the giving of blood and marrow) | gateways 2 · 4 · 8 · 9 | 〔T35n1735 0714b29〕〔0714c25〕〔0715a20〕·〔T35n1733 0260b26〕〔0261a03〕 |
| Dazhidu lun, fascicle 16 (the poisonous dragon giving its skin) | gateway 13 | 〔T35n1735 0715c15〕·〔T35n1733 0261a12〕 |
| Dazhidu lun (wisdom like a great mass of fire) | gateways 15 · 16 | 〔T35n1735 0716a14〕 |
| The seven-fascicle Laṅkāvatāra, fascicles 2 and 4 (the mind-made body) | gateway 9 | 〔T35n1735 0715a24〕〔0715a27〕 |
| Cheng weishi lun, fascicle 8 (the mind-produced · the body of transformation) | gateway 9 | 〔T35n1735 0715b11〕 |
| Yuqie shidi lun, fascicle 49 (the two kinds of inner giving · the eighty excellent signs) | gateways 2 · 9 | 〔T35n1733 0260b22〕·〔T35n1735 0715b17〕 |
| Yuqie shidi lun, fascicle 39 (the three to whom one should not give) | gateway 7 | 〔T35n1733 0260c19〕 |
| Great Prajñā, fascicle 381 (the eighty excellent signs) | gateway 9 | 〔T35n1735 0715b18〕 |
| Nirvāṇa Sūtra, “The Lion's Roar” (the particular causes of the thirty-two marks) | gateway 9 | 〔T35n1735 0715b16〕 |
| Nirvāṇa Sūtra (the measuring out of Nārāyaṇa's great strength · the poisoned arrow · the four dharmas of the great man in fascicle 18 · “The Four Marks”) | gateways 12 · 18 · 20 | 〔T35n1735 0715c11〕〔0716a21〕〔0716b06〕〔0716b08〕 |
| Shilun, fascicle 4 (the elephant king) | gateway 4 | 〔T35n1735 0714c25〕·〔T35n1733 0260c04〕 |
| Pusa benxing jing (King Moonlight relinquishing his head) | gateway 6 | 〔T35n1735 0715a03〕·〔T35n1733 0260c08〕 |
| Pusa benyuan ji jing, fascicle 4 (the King of the Golden-Flanked Deer) | gateway 13 | 〔T35n1735 0715c17〕·〔T35n1733 0261a13〕 |
| Guanfo sanmei hai jing (the wheel-marks at the fingertips) | gateway 14 | 〔T35n1735 0715c28〕 |
| Abhidharmakośa (the eunuch who rescued five hundred oxen) | gateway 20 | 〔T35n1735 0716a29〕 |
| Pusa yingluo benye jing (the six stations together with faith) | gateway 20 | 〔T35n1735 0716b23〕 |
(3) Lineage — for a place in the treatises of the Huayan school citing the gateways of this section, 〔not found〕: in the four books Huayan yisheng jiaoyi fenqi zhang, T45n1866, Huayan yisheng shixuan men, T45n1868, Huayan jing kongmu zhang, T45n1870, and Huayan jing zhigui, T45n1871, the expressions 「連膚頂髻」 tr. “the topknot together with the skin”, ‘the giving of inner wealth’ and 「隨順堅固」 tr. “according with and making firm” yield no occurrence anywhere. No verbatim citation of the twenty gateways of this section has been found in the treatises of the school; the lack is recorded as it stands, and no text from elsewhere is used to fill it. Only over the one sense of the mind-made body in gateway 9 has Chengguan already tied it himself to 「十身之一」 tr. “one of the ten bodies” 〔T35n1735 0715b14〕 and determined 「廣如別章」 tr. “it is treated at length in a separate chapter”; this is one place where the Huayan tenet gathers in a name of consciousness-only, and it may be read across with the bridge to consciousness-only in “The Ten Grounds” of this same corpus.
VIII. Edition Location Register
| Edition | Fascicle · chapter | The window of this passage | Note |
|---|---|---|---|
| The base text T10n0279 (the eighty-fascicle Avataṃsaka, translated by Śikṣānanda of the Tang) | fascicle twenty-seven · chapter 25, The Ten Dedications, part five | 〔0144a24〕–〔0150a13 前〕; the first character of gateway one 〔0144b06〕 · its last character 〔0150a12〕 | Nine thousand seven hundred and forty-nine characters of text · no lines of verse · no verses. Fascicle twenty-seven begins at the head of this section (the fascicle title and the translator's title occupy 〔0144a24〕–〔0144b05〕) |
| T09n0278 (the sixty-fascicle Avataṃsaka, translated by Buddhabhadra of the Eastern Jin) | fascicle sixteen · chapter 21, The Bodhisattva Vajra Banner's Ten Dedications | 〔0499c26〕–〔0500a06〕 | The whole passage is only eleven lines, and is not divided into gateways |
| T35n1735 (Chengguan, Huayan jing shu) | the end of fascicle twenty-eight of the Shu | 〔0714b14〕–〔0716b27〕 | 〔0716b28〕 is the closing fascicle-title 「大方廣佛華嚴經疏卷第二十八」 tr. “Commentary on the Mahāvaipulya Buddhāvataṃsaka Sūtra, fascicle twenty-eight”; fascicle twenty-nine of the Shu begins at 〔0716c02〕, and the next outline-entry at 〔0716c05〕 already falls within the next sub-unit |
| T36n1736 (Chengguan, Yanyi chao) | — | 〔not found〕 | The gateway-by-gateway wording yields no occurrence |
| T35n1733 (Fazang, Tanxuan ji) | — | 〔0260b17〕–〔0261c07〕 | What this apparatus cites verbatim stops at 〔0261a14〕; what follows, 〔0261a15〕–〔0261c07〕 (the continued glosses on the latter half of the giving of the skin · the fingers and toes · the nails together with the flesh · entering fire in seeking the Dharma · undergoing suffering in seeking the Dharma · relinquishing the realm in seeking the Dharma · cutting off killing · rescuing those whose form is maimed), is not recorded verbatim — this is not that it was not found, but that it was not recorded; the correspondence of the gateways has already been obtained from Chengguan's Shu |
| T36n1739 (Li Tongxuan, Xin Huayan jing lun) | — | 〔0862a20〕–〔0862c09〕 | The whole window is recorded verbatim |
| T10n0293 (the forty-fascicle Avataṃsaka) | — | does not correspond | That translation renders chapter thirty-nine alone |
| T10n0292 (the Dushipin jing) | — | does not correspond | That sutra corresponds to “Detachment from the World” |
| T26n1522 (Vasubandhu, Shidi jing lun) | — | does not correspond | That treatise glosses “The Ten Grounds” alone |
- Variant readings: within the range of T279 covered by this unit, 〔0144a24〕–〔0150a12〕, the Taishō base text carries 16 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0144b24〕卐【大】＊｜卍【宋】【元】【明】＊／萬【宮】＊（＊同校並繫〔0145b28〕之卐字） · 〔0144c26〕瞖【大】｜翳【宋】【元】【明】【宮】 · 〔0145a09〕免【大】｜勉【宋】【元】【明】 · 〔0145a16〕壅【大】｜擁【宋】【元】 · 〔0145a17〕聵【大】｜瞶【宮】 · 〔0145b03〕入【大】｜八【宮】 · 〔0145b29〕耀【大】｜曜【宮】 · 〔0146a25〕返【大】｜反【宋】【元】【明】【宮】 · 〔0146b13〕常【大】｜當【南藏】（明註曰常南藏作當） · 〔0147a28〕卐【大】＊｜卍【元】【明】＊／萬【宮】＊（＊同校並繫〔0148b12〕之卐字） · 〔0147b20〕惠【大】＊｜慧【宮】＊（＊同校並繫〔0149b04〕之惠字） · 〔0147b23〕任【大】｜住【宋】 · 〔0147b26〕肢【大】＊｜支【宋】【元】【明】【宮】＊（＊同校並繫〔0147c06〕〔0147c08〕〔0147c20〕之肢字） · 〔0148b20〕盡【大】｜盡意【宮】 · 〔0148c08〕阬【大】＊｜坑【宮】＊（＊同校並繫〔0148c11〕〔0148c13〕〔0148c14〕〔0148c26〕之阬字） · 〔0149b17〕普【大】｜苦【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: 5 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0144c28〕力【CB】【麗-CB】【磧-CB】｜方【大】 · 〔0145c24〕祕【CB】【麗-CB】｜秘【大】 · 〔0146c23〕切【CB】【麗-CB】｜行【大】／切【宮】 · 〔0148b16〕時【CB】【麗-CB】【磧-CB】｜持【大】 · 〔0149b28〕災【CB】【麗-CB】｜栽【大】／災【宋】【元】【明】【宮】.
- Supplementary note on variant readings: the graphs 「𦟛」 tr. “plump” 〔T10n0279 0148b07〕, 「阬」 tr. “pit” 〔0148c08〕 and 「卐」 tr. “the svastika sign” 〔0144b24〕 are kept in the forms of the base text and are not normalized.