華嚴經 品二十五 十迴向品 · 第六隨順堅固一切善根迴向（三）法施·外財餘·總結·離相·位果·頌Avataṃsaka Sūtra · The Ten Dedications · The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Three: The Giving of Dharma, the Remaining Outer Wealth, the Conclusion, Freedom from Marks, the Fruit of the Station, and the Verses
施到最後，施就不見了。
地、僕使、王位、京都、妻子、舍宅、園林、大施會——一門一門施到末門，經文末後總說一切資生之具，連結句都省去，讓總結收走。
總結處有一個場面：十方乞者都來了，菩薩見了「如見善友」。然後校量九王之樂，從帝釋一路數到淨居，加起來「悉不能及」這一念歡喜。
再往下就轉了。經文自問：「以何義故說名迴向？」答十句，句句「至於彼岸」。『迴』是轉，『向』是趣；有我時靠意志，無我時是自然。所以離相不是不迴向，是最徹底的迴向——而它並不停手：「了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力」。
頌末一句是全段的量：「如諸法性遍一切，菩薩迴向亦復然」。
有人來求時，第一個念頭是什麼。
Give to the very end, and the giving is no longer to be seen.
The earth, servants, the royal throne, the capital city, wife and children, house and home, gardens and groves, the great assembly of giving — gate after gate down to the last gate, where the scripture at the last speaks of all the goods that sustain life together, and even omits the concluding sentence, letting the general conclusion carry it off.
At the general conclusion there is a scene: from the ten directions all who beg have come, and the bodhisattva at the sight of them is “as at the sight of a good friend.” Then the joys of the nine kings are measured against it, counted off from Śakra all the way to the Pure Abodes — added together they “could not match” that one thought of gladness.
Then it turns. The scripture asks itself: “by what meaning is it called dedication?” It answers in ten clauses, and each clause “reaches the further shore.” To ‘dedicate’ is to turn, and to ‘direct’ is to tend toward; while there is a self it takes will, and when there is no self it is natural. And so being free of marks is not a failure to dedicate; it is the most thoroughgoing dedication — and it does not stay its hand: “he fully knows that all the conditions of action are like a dream, that sounds are like an echo, that sentient beings are like shadows, and that all dharmas are like an illusion, and yet he does not break the power of the deeds of causes and conditions.”
The closing line of the verses is the measure of the whole passage: “just as the nature of dharmas pervades all, so too is it with the bodhisattva's dedication.”
When someone comes to ask something of you, what is the first thought.
〔卷28〕
〔T10 0150〕
「佛子！菩薩摩訶薩若見如來出興於世開演正法，以大音聲普告一切：『如來出世！如來出世！』令諸眾生得聞佛名，捨離一切我慢、戲論；復更勸導，令速見佛，令憶念佛，令歸向佛，令攀緣佛，令觀察佛，令讚歎佛；復為廣說佛難值遇，千萬億劫時乃一出。眾生由此得見於佛，生清淨信，踊躍歡喜，尊重供養；復於佛所聞諸佛名，轉更值遇無數諸佛，植諸善本，修習增長。爾時，無數百千萬億那由他眾生，因見佛故，皆得清淨究竟調伏。彼諸眾生於菩薩所，皆生最上善知識想；因菩薩故，成就佛法，以無數劫所種善根，普於世間施作佛事。佛子！菩薩摩訶薩開示眾生令見佛時，以諸善根如是迴向，所謂：『願一切眾生不待勸誘，自往見佛，承事供養，皆令歡喜；願一切眾生常樂見佛，心無廢捨；願一切眾生常勤修習廣大智慧，受持一切諸佛法藏；願一切眾生隨所聞聲皆悟佛法，於無量劫修菩薩行；願一切眾生安住正念，恒以智眼見佛出興；願一切眾生不念異業，常憶見佛，勤修十力；願一切眾生於一切處常見諸佛，了達如來遍虛空界；願一切眾生皆得具足佛自在身，普於十方成道說法；願一切眾生遇善知識，常聞佛法，於諸如來得不壞信；願一切眾生悉能稱歎諸佛出興，令其見者普得清淨。』是為菩薩摩訶薩歎佛出世善根迴向；為令眾生見一切佛供養承事，於無上法究竟清淨故。
「佛子！菩薩摩訶薩捨於大地，或施諸佛，造立精舍；或施菩薩及善知識，隨意所用；或施眾僧，以為住處；或施父母，或施別人、聲聞、獨覺種種福田，乃至一切貧窮、孤露及餘四眾，隨意悉與，令無所乏；或施造立如來塔廟。於如是等諸處之中，悉為辦具資生什物，令隨意用，無所恐懼。菩薩摩訶薩隨何方所布施地時，以諸善根如是迴向，所謂：『願一切眾生具足清淨一切智地，悉到普賢眾行彼岸；願一切眾生得總持地，正念受持一切佛法；願一切眾生得住持力，常能守護一切佛教；願一切眾生得如地心，於諸眾生，意常清淨，無有惡念；願一切眾生持諸佛種，成就菩薩諸地次第，無有斷絕；願一切眾生普為一切作安隱處，悉令調伏，住清淨道；願一切眾生同諸如來利益世間，普使勤修安住佛力；願一切眾生普為世間之所愛樂，悉令安住無上佛樂；願一切眾生獲善方便，住佛諸力、無畏法中；願一切眾生得如地智，自在修行一切佛法。』是為菩薩摩訶薩施大地時善根迴向，為令眾生皆得究竟一切如來清淨地故。
「佛子！菩薩摩訶薩布施僮僕，供養一切諸佛、菩薩、真善知識，或施僧寶，或奉父母尊勝福田；或復給施病苦眾生，令無闕乏，以存其命；或復施與貧窮、孤露，及餘一切無瞻侍者；或為守護如來塔廟，或為書持諸佛正法，以百千億那由他僕使，隨時給施。其諸僕使皆聰慧善巧，性自調順，常勤精進，無有懈惰，具質直心、安樂心、利益心、仁慈心、恭恪心、無怨恨心、無讎敵心，能隨受者方俗所宜，於彼彼中作諸利益；又皆從菩薩淨業所感，才能、技藝、工巧、算數靡不通達，善能供侍悅可其心。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生得調順心，一切佛所修習善根；願一切眾生隨順供養一切諸佛，於佛所說悉能聽受；願一切眾生得佛攝受，常觀如來，更無餘念；願一切眾生不壞佛種，勤修一切順佛善根；願一切眾生常勤供養一切諸佛，無空過時；願一切眾生攝持一切諸佛妙義，言辭清淨，遊行無畏；願一切眾生常樂見佛，心無厭足，於諸佛所不惜身命；願一切眾生得見諸佛，心無染著，離世所依；願一切眾生但歸於佛，永離一切邪歸依處；願一切眾生隨順佛道，心常樂觀無上佛法。』是為菩薩摩訶薩施僕使時善根迴向；為令眾生遠離塵垢，淨治佛地，能現如來自在身故。
〔T10 0151〕
「佛子！菩薩摩訶薩以身布施諸來乞者，布施之時，生謙下心，生如地心，生忍受眾苦無變動心，生給侍眾生不疲厭心，生於諸眾生猶如慈母所有眾善悉迴與心，生於諸愚險極惡眾生種種侵陵皆寬宥心，安住善根，精勤給事。菩薩爾時，悉以善根如是迴向，所謂：『願一切眾生隨其所須常無闕乏，修菩薩行恒不間斷，不捨一切菩薩義利，善住菩薩所行之道，了達菩薩平等法性，得在如來種族之數，住真實語，持菩薩行，令諸世間得淨佛法，深心信解，證法究竟；令諸眾生出生清淨增上善根，住大功德，具一切智。又以此善根，令一切眾生常得供養一切諸佛，解一切法，受持讀誦不忘、不失、不壞、不散，心善調伏，不調令調，以寂靜法而調習之。令彼眾生於諸佛所住如是事。又以此善根，令一切眾生作第一塔，應受世間種種供養；令一切眾生成最上福田，得佛智慧，開悟一切；令一切眾生作最上受者，普能饒益一切眾生；令一切眾生成最上福利，能使具足一切善根；令一切眾生成第一好施處，能使獲得無量福報；令一切眾生於三界中皆得出離；令一切眾生作第一導師，能為世間示如實道；令一切眾生得妙總持，具持一切諸佛正法；令一切眾生證得無量第一法界，具足虛空無礙正道。』是為菩薩摩訶薩施自己身善根迴向，為令眾生皆得應供無量智身故。
「佛子！菩薩摩訶薩聞法喜悅，生淨信心，能以其身供養諸佛，欣樂信解無上法寶，於諸佛所生父母想；讀誦受持無礙道法，普入無數那由他法、大智慧寶、諸善根門；心常憶念無量諸佛，入佛境界，深達義理；能以如來微密梵音，興佛法雲，雨佛法雨，勇猛自在；能分別說一切智人第一之地，具足成就薩婆若乘，以無量百千億那由他大法成滿諸根。佛子！菩薩摩訶薩於諸佛所聞如是法，歡喜無量，安住正法；自斷疑惑，亦令他斷；心恒怡暢，功德成滿；善根具足，意恒相續；利益眾生，心常不匱；獲最勝智，成金剛藏；親近諸佛，淨諸佛剎，常勤供養一切如來。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生皆得圓滿最勝之身，一切諸佛之所攝受；願一切眾生常近諸佛，依諸佛住，恒得覲仰，未曾遠離；願一切眾生皆得清淨不壞之身，具足一切功德智慧；願一切眾生常勤供養一切諸佛，行無所得究竟梵行；願一切眾生得無我身，離我、我所；願一切眾生悉能分身遍十方剎，猶如影現而無來往；願一切眾生得自在身，普往十方無我無受；願一切眾生從佛身生，處在如來無上身家；願一切眾生得法力身，忍辱大力無能壞者；願一切眾生得無比身，成就如來清淨法身；願一切眾生成就出世功德之身，生無所得清淨法界。』是為菩薩摩訶薩以身供佛善根迴向，為令眾生永住三世諸佛家故。
「佛子！菩薩摩訶薩以身布施一切眾生，為欲普令成就善根，憶念善根，菩薩摩訶薩自願其身為大明燈，普能照耀一切眾生；為眾樂具，普能攝受一切眾生；為妙法藏，普能任持一切眾生；為淨光明，普能開曉一切眾生；為世光影，普令眾生常得覩見；為善根因緣，普令眾生常得值遇；為真善知識，令一切眾生悉蒙教誘；為平坦道，令一切眾生皆得履踐；為無有上具足安樂，令一切眾生離苦清淨；為明淨日，普作世間平等利益。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生常親近佛，入佛智地；願一切眾生得隨順智，住無上覺；願一切眾生常處佛會，意善調伏；願一切眾生所行有則，具佛威儀；願一切眾生悉得涅槃，深解法義；願一切眾生具知足行，生如來家；願一切眾生捨無明欲，住佛志樂；願一切眾生生勝善根，坐菩提樹；願一切眾生殺煩惱賊，離怨害心；願一切眾生具足護持一切佛法。』是為菩薩摩訶薩以身布施一切眾生善根迴向；為欲利益一切眾生，令得無上安隱處故。
「佛子！菩薩摩訶薩自以其身給侍諸佛，於諸佛所念報重恩如父母想，於諸如來起深信樂；以清淨心，護佛菩提，住諸佛法；離世間想，生如來家；隨順諸佛，離魔境界；了達一切諸佛所行，成就一切諸佛法器。菩薩爾時，以此善根如是迴向，所謂：『願一切眾生得清淨心，一切智寶而自莊嚴；願一切眾生住善調伏，遠離一切諸不善業；願一切眾生得不可壞堅固眷屬，普能攝受諸佛正法；願一切眾生為佛弟子，到於菩薩灌頂之地；願一切眾生常為諸佛之所攝受，永離一切不善之法；願一切眾生隨順諸佛，修行菩薩最勝之法；願一切眾生入佛境界，悉皆得授一切智記；願一切眾生與諸如來皆悉平等，一切佛法無不自在；願一切眾生悉為諸佛之所攝受，常能修行無取著業；願一切眾生常為諸佛第一侍者，一切佛所修智慧行。』是為菩薩摩訶薩給侍諸佛善根迴向；為欲證得諸佛菩提，為欲救護一切眾生，為欲出離一切三界，為欲成就無損惱心，為得無量廣大菩提，為欲成就照佛法智，為欲常蒙諸佛攝受，為得諸佛之所護持，為欲信解一切佛法，為欲成就與三世佛平等善根，為欲圓滿無悔恨心，證得一切諸佛法故。
〔T10 0152〕
「佛子！菩薩摩訶薩布施國土一切諸物，乃至王位悉亦能捨；於諸世事，心得自在，無繫、無縛、無所戀著；遠離惡業，饒益眾生；不著業果，不樂世法，不復貪染諸有生處；雖住世間，非此處生；心不執著蘊、界、處法，於內外法心無依住；常不忘失諸菩薩行，未曾遠離諸善知識；持諸菩薩廣大行願，常樂承事一切善友。菩薩爾時，以此善根如是迴向，所謂：『願一切眾生為大法王，於法自在，到於彼岸；願一切眾生成佛法王，摧滅一切煩惱怨賊；願一切眾生住佛王位，得如來智，開演佛法；願一切眾生住佛境界，能轉無上自在法輪；願一切眾生生如來家，於法自在，護持佛種，永使不絕；願一切眾生開示無量法王正法，成就無邊諸大菩薩；願一切眾生住淨法界，為大法王，現佛出興，相繼不斷；願一切眾生於諸世界作智慧王，化導群生無時暫捨；願一切眾生普為法界、虛空界等諸世界中一切眾生作法施主，使其咸得住於大乘；願一切眾生得成具足眾善之王，與三世佛善根齊等。』是為菩薩摩訶薩布施王位善根迴向；為欲令彼一切眾生，究竟住於安隱處故。
「佛子！菩薩摩訶薩見有人來乞王京都、嚴麗大城及以關防所有輸稅，盡皆施與，心無吝惜；專向菩提發大誓願，住於大慈，行於大悲，志意歡悅，利益眾生；以廣大智解了深法，安住諸佛平等法性；發心為求一切智故，於自在法起深樂故，於自在智求證得故，淨修一切諸功德故，住於堅固廣大智故，廣集一切諸善根故，修行一切佛法願故，自然覺悟大智法故，安住菩提心無退故，修習一切菩薩行願、一切種智盡究竟故，而行布施。以此善根如是迴向，所謂：『願一切眾生悉能嚴淨無量剎土，奉施諸佛以為住處；願一切眾生常樂居止阿蘭若處，寂靜不動；願一切眾生永不依止王都聚落，心樂寂靜，永得究竟；願一切眾生永不樂著一切世間，於世語言常樂遠離；願一切眾生得離貪心，施諸所有，心無中悔；願一切眾生得出離心，捨諸家業；願一切眾生得無吝心，常行惠施；願一切眾生得不著心，離居家法；願一切眾生得離眾苦，除滅一切災橫怖畏；願一切眾生嚴淨十方一切世界，奉施諸佛。』是為菩薩摩訶薩布施王都善根迴向，為令眾生悉能嚴淨諸佛剎故。
「佛子！菩薩摩訶薩所有一切內宮眷屬、妓侍眾女，皆顏貌端正、才能具足，談笑歌舞悉皆巧妙，種種衣服、種種華香而以嚴身，見者歡喜，情無厭足。如是寶女百千萬億那由他數，皆由菩薩善業所生，隨意自在，敬順無失；盡以布施諸來乞者，而於其中無愛樂心、無顧戀心、無耽著心、無繫縛心、無執取心、無貪染心、無分別心、無隨逐心、無取相心、無樂欲心。菩薩爾時，觀諸善根，為欲令一切眾生咸得出離故迴向，得佛法喜故迴向，於不堅固中而得堅固故迴向，得金剛智不可壞心故迴向，入佛道場故迴向，到於彼岸故迴向，得無上菩提心故迴向，能以智慧了達諸法故迴向，出生一切善根故迴向，入三世諸佛家故迴向。佛子！菩薩摩訶薩住如是法，生如來家；增長諸佛清淨勝因，出生最勝一切智道；深入菩薩廣大智業，滅除一切世間垢惱，常能供施功德福田；為諸眾生宣說妙法，善巧安立，令其修習諸清淨行，常勤攝取一切善根。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生常得無量三昧眷屬，菩薩勝定相續不斷；願一切眾生常樂見佛，悉入諸佛莊嚴三昧；願一切眾生成就菩薩不思議定，自在遊戲無量神通；願一切眾生入如實定，得不壞心；願一切眾生盡獲菩薩甚深三昧，於諸禪定而得自在；願一切眾生得解脫心，成就一切三昧眷屬；願一切眾生種種三昧皆得善巧，悉能攝取諸三昧相；願一切眾生得勝智三昧，普能學習諸三昧門；願一切眾生得無礙三昧，入深禪定終不退失；願一切眾生得無著三昧，心恒正受，不取二法。』是為菩薩摩訶薩布施一切內宮眷屬時善根迴向；為欲令一切眾生皆得不壞清淨眷屬故；為欲令一切眾生皆得菩薩眷屬故；為欲令一切眾生悉得滿足佛法故；為欲令一切眾生滿足一切智力故；為欲令一切眾生證於無上智慧故；為欲令一切眾生得於隨順眷屬故；為欲令一切眾生得同志行人共居故；為欲令一切眾生具足一切福智故；為欲令一切眾生成就清淨善根故；為欲令一切眾生得善和眷屬故；為欲令一切眾生成就如來清淨法身故；為欲令一切眾生成就次第如理辯才，善說諸佛無盡法藏故；為欲令一切眾生永捨一切世俗善根，同修出世清淨善根故；為欲令一切眾生淨業圓滿，成就一切清淨法故；為欲令一切眾生一切佛法皆悉現前，以法光明普嚴淨故。
〔T10 0153〕
「佛子！菩薩摩訶薩能以所愛妻子布施，猶如往昔須達拏太子、現莊嚴王菩薩，及餘無量諸菩薩等。菩薩爾時，乘薩婆若心，行一切施，淨修菩薩布施之道。其心清淨，無有中悔，罄捨所珍，求一切智；令諸眾生淨深志樂，成菩提行，觀菩薩道，念佛菩提，住佛種性。菩薩摩訶薩成辦如是布施心已，決定志求如來之身；自觀己身，繼屬一切，不得自在；又以其身普攝眾生，猶如寶洲給施一切，未滿足者令其滿足。菩薩如是護念眾生，欲令自身作第一塔，普使一切皆生歡喜；欲於世間生平等心；欲為眾生作清涼池；欲與眾生一切安樂；欲為眾生作大施主；智慧自在，了知菩薩所行之行，而能如是大誓莊嚴；趣一切智，願成無上智慧福田；普念眾生，常隨守護，而能成辦自身利益；智慧光明普照於世，常勤憶念菩薩施心，恒樂觀察如來境界。佛子！菩薩摩訶薩以無縛無著解脫心布施妻子所集善根，如是迴向，所謂：『願一切眾生住佛菩提，起變化身，周遍法界轉不退輪；願一切眾生得無著身，願力周行一切佛剎；願一切眾生捨愛憎心，斷貪恚結；願一切眾生為諸佛子，隨佛所行；願一切眾生於諸佛所，生自己心，不可沮壞；願一切眾生常為佛子，從法化生；願一切眾生得究竟處，成就如來自在智慧；願一切眾生證佛菩提，永離煩惱；願一切眾生能具演說佛菩提道，常樂修行無上法施；願一切眾生得正定心，不為一切諸緣所壞；願一切眾生坐菩提樹，成最正覺，開示無量從法化生諸善男女。』是為菩薩摩訶薩布施妻子善根迴向，為令眾生皆悉證得無礙解脫無著智故。
「佛子！菩薩摩訶薩莊嚴舍宅及諸資具，隨有乞求，一切施與，行布施法；於家無著，遠離一切居家覺觀，厭惡家業、資生之具，不貪不味，心無繫著；知家易壞，心恒厭捨，都於其中無所愛樂；但欲出家修菩薩行，以諸佛法而自莊嚴；一切悉捨，心無中悔，常為諸佛之所讚歎；舍宅、財物，隨處所有，悉以惠施，心無戀著；見有乞求，心生喜慶。菩薩爾時，以此善根如是迴向，所謂：『願一切眾生捨離妻子，成就出家第一之樂；願一切眾生解脫家縛，入於非家，諸佛法中修行梵行；願一切眾生捨離慳垢，樂一切施，心無退轉；願一切眾生永離家法，少欲知足，無所藏積；願一切眾生出世俗家，住如來家；願一切眾生得無礙法，滅除一切障礙之道；願一切眾生離家屬愛，雖現居家，心無所著；願一切眾生善能化誘，不離家法，說佛智慧；願一切眾生身現在家，心常隨順佛智而住；願一切眾生在居家地，住於佛地，普令無量無邊眾生發歡喜心。』是為菩薩摩訶薩布施舍宅時善根迴向，為令眾生成就菩薩種種行願神通智故。
「佛子！菩薩摩訶薩布施種種園林、臺榭、遊戲快樂莊嚴之處，作是念言：『我當為一切眾生作好園林，我當為一切眾生示現法樂，我當施一切眾生歡喜之意，我當示一切眾生無邊喜樂，我當為一切眾生開淨法門，我當令一切眾生發歡喜心，我當令一切眾生得佛菩提，我當令一切眾生成滿大願，我當於一切眾生猶如慈父，我當令一切眾生智慧觀察，我當施一切眾生資生之具，我當於一切眾生猶如慈母，生長一切善根大願。』佛子！菩薩摩訶薩如是修行諸善根時，於惡眾生不生疲厭，亦不誤起棄捨之心。設滿世間一切眾生悉不知恩，菩薩於彼，初無嫌恨，不生一念求反報心，但欲滅其無量苦惱；於諸世間，心如虛空，無所染著，普觀諸法真實之相；發大誓願，滅眾生苦，永不厭捨大乘志願；滅一切見，修諸菩薩平等行願。佛子！菩薩摩訶薩如是觀察已，攝諸善根，悉以迴向，所謂：『願一切眾生念念滋生無量善法，成就無上園林之心；願一切眾生得不動法，見一切佛皆令歡喜；願一切眾生樂法園苑，得諸佛剎園苑妙樂；願一切眾生得淨妙心，常見如來神足園林；願一切眾生得佛戲樂，常善遊戲智慧境界；願一切眾生得遊戲樂，普詣佛剎道場眾會；願一切眾生成就菩薩解脫遊戲，盡未來劫，行菩薩行，心無疲倦；願一切眾生見一切佛充滿法界，發廣大心，住佛園林；願一切眾生悉能遍往一切佛剎，一一剎中供養諸佛；願一切眾生得善欲心，清淨莊嚴一切佛剎。』是為菩薩摩訶薩布施一切園林、臺榭善根迴向；為令眾生見一切佛，遊戲一切佛園林故。
〔T10 0154〕
「佛子！菩薩摩訶薩作百千億那由他無量無數廣大施會，一切清淨，諸佛印可，終不損惱於一眾生；普令眾生遠離眾惡，淨三業道，成就智慧；開置無量百千億那由他阿僧祇清淨境界，積集無量百千億那由他阿僧祇資生妙物，發甚難得菩提之心，行無限施，令諸眾生住清淨道，初、中、後善，生淨信解；隨百千億無量眾生心之所樂，悉令歡喜，以大慈悲救護一切，承事供養三世諸佛；為欲成就一切佛種，修行布施，心無中悔，增長信根，成滿勝行，念念增進檀波羅蜜。菩薩爾時，以諸善根如是迴向，所謂：『願一切眾生發大乘心，悉得成就摩訶衍施；願一切眾生皆悉能行大會施、盡施、善施、最勝施、無上施、最無上施、無等等施、超諸世間施、一切諸佛所稱歎施；願一切眾生作第一施主，於諸惡趣免濟眾生，皆令得入無礙智道，修平等願如實善根，得無差別證自境智；願一切眾生安住寂靜諸禪定智，入不死道，究竟一切神通智慧，勇猛精進，具足諸地，莊嚴佛法，到於彼岸，永不退轉；願一切眾生設大施會，終不疲厭，給濟眾生，無有休息，究竟無上一切種智；願一切眾生恒勤種植一切善根，到於無量功德彼岸；願一切眾生常蒙諸佛之所稱歎，普為世間作大施主，功德具足，充滿法界，遍照十方，施無上樂；願一切眾生設大施會，廣集善根，等攝眾生，到於彼岸；願一切眾生成最勝施，普令眾生住第一乘；願一切眾生為應時施，永離非時，大施究竟；願一切眾生成就善施，到佛丈夫大施彼岸；願一切眾生究竟常行大莊嚴施，盡以一切諸佛為師，悉皆親近，興大供養；願一切眾生住清淨施，集等法界無量福德，到於彼岸；願一切眾生於諸世間為大施主，誓度群品，住如來地。』是為菩薩摩訶薩設大施會善根迴向，為令眾生行無上施、究竟佛施、成就善施、不可壞施、供諸佛施、無恚恨施、救眾生施、成一切智施、常見諸佛施、善精進施、成就一切菩薩功德諸佛智慧廣大施故。
「佛子！菩薩摩訶薩布施一切資生之物，心無貪惜，不求果報；於世富樂無所希望，離妄想心，善思惟法；為欲利益一切眾生，審觀一切諸法實性；隨諸眾生種種不同，所用所求各各差別，成辦無量資生之具，所有嚴飾悉皆妙好；行無邊施，行一切施，盡內外施；行此施時，增志樂力，獲大功德，成就心寶；常能守護一切眾生，皆令發生殊勝志願，初未曾有求反報心；所有善根等三世佛，悉以圓滿一切種智。佛子！菩薩摩訶薩以此布施所有善根迴向眾生：『願一切眾生清淨調伏；願一切眾生滅除煩惱，嚴淨一切諸佛剎土；願一切眾生以清淨心，於一念中周遍法界；願一切眾生智慧充滿虛空法界；願一切眾生得一切智，普入三世調伏眾生，於一切時常轉清淨不退法輪；願一切眾生具一切智，善能示現神通方便，饒益眾生；願一切眾生悉能悟入諸佛菩提，盡未來劫，於十方界，常說正法，曾無休息，令諸眾生普得聞知；願一切眾生於無量劫修菩薩行，悉得圓滿；願一切眾生於一切世界若染、若淨、若小、若大、若麁、若細、若覆、若仰，或一莊嚴，或種種莊嚴所可演說，在世界數諸世界中，修菩薩行靡不周遍；願一切眾生於念念中常作三世一切佛事，教化眾生向一切智。』
「佛子！菩薩摩訶薩隨諸眾生一切所須，以如是等阿僧祇物而為給施；為令佛法相續不斷，大悲普救一切眾生；安住大慈，修菩薩行；於佛教誨終無違犯，以巧方便修行眾善，不斷一切諸佛種性；隨求悉與而無患厭，一切悉捨未曾中悔，常勤迴向一切智道。時，十方國土種種形類、種種趣生、種種福田，皆來集會，至菩薩所，種種求索。菩薩見已，普皆攝受；心生歡喜，如見善友；大悲哀愍，思滿其願；捨心增長，無有休息，亦不疲厭；隨其所求，悉令滿足，離貧窮苦。時，諸乞者心大欣慶，轉更稱傳，讚揚其德，美聲遐布，悉來歸往。菩薩見已，歡喜無量；假使百千億那由他劫受帝釋樂，無數劫受夜摩天樂，無量劫受兜率陀天樂，無邊劫受善變化天樂，無等劫受他化自在天樂，不可數劫受梵王樂，不可稱劫受轉輪王王三千樂，不可思劫受遍淨天樂，不可說劫受淨居天樂，悉不能及。菩薩摩訶薩見乞者來，歡喜愛樂，欣慶踊躍，信心增長，志樂清淨，諸根調順，信解成滿，乃至增進諸佛菩提。佛子！菩薩摩訶薩以此善根，為欲利益一切眾生故迴向，為欲安樂一切眾生故迴向，為令一切眾生得大義利故迴向，為令一切眾生悉得清淨故迴向，為令一切眾生悉求菩提故迴向，為令一切眾生悉得平等故迴向，為令一切眾生悉得賢善心故迴向，為令一切眾生悉入摩訶衍故迴向，為令一切眾生悉得賢善智慧故迴向，為令一切眾生悉具普賢菩薩行願滿十力乘現成正覺故迴向。
〔T10 0155〕
「佛子！菩薩摩訶薩以諸善根如是迴向時，身、口、意業皆悉解脫，無著無繫，無眾生想，無命者想，無補伽羅想，無人想，無童子想，無生者想，無作者想，無受者想，無有想，無無想，無今世、後世想，無死此生彼想，無常想，無無常想，無三有想，無無三有想，非想非非想。如是，非縛迴向，非縛解迴向；非業迴向，非業報迴向；非分別迴向，非無分別迴向；非思迴向，非思已迴向；非心迴向，非無心迴向。佛子！菩薩摩訶薩如是迴向時，不著內，不著外；不著能緣，不著所緣；不著因，不著果；不著法，不著非法；不著思，不著非思；不著色，不著色生，不著色滅；不著受、想、行、識，不著受、想、行、識生，不著受、想、行、識滅。佛子！菩薩摩訶薩若能於此諸法不著，則不縛色，不縛色生，不縛色滅；不縛受、想、行、識，不縛受、想、行、識生，不縛受、想、行、識滅。若能於此諸法不縛，則亦於諸法不解。何以故？無有少法，若現生、若已生、若當生；無法可取，無法可著。一切諸法自相如是，無有自性，自性相離，非一、非二，非多、非無量，非小、非大，非狹、非廣，非深、非淺，非寂靜、非戲論，非處、非非處，非法、非非法，非體、非非體，非有、非非有。菩薩如是觀察諸法，則為非法；於言語中隨世建立，非法為法；不斷諸業道，不捨菩薩行，求一切智終無退轉；了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力；了知諸業其用廣大，解一切法皆無所作，行無作道未甞暫廢。
「佛子！此菩薩摩訶薩住一切智，若處、非處，普皆迴向一切智性；於一切處皆悉迴向，無有退轉。以何義故說名迴向？永度世間至於彼岸，故名迴向；永出諸蘊至於彼岸，故名迴向；度言語道至於彼岸，故名迴向；離種種想至於彼岸，故名迴向；永斷身見至於彼岸，故名迴向；永離依處至於彼岸，故名迴向；永絕所作至於彼岸，故名迴向；永出諸有至於彼岸，故名迴向；永捨諸取至於彼岸，故名迴向；永出世法至於彼岸，故名迴向。佛子！菩薩摩訶薩如是迴向時，則為隨順佛住，隨順法住，隨順智住，隨順菩提住，隨順義住，隨順迴向住，隨順境界住，隨順行住，隨順真實住，隨順清淨住。佛子！菩薩摩訶薩如是迴向，則為了達一切諸法，則為承事一切諸佛；無有一佛而不承事，無有一法而不供養；無有一法而可滅壞，無有一法而可乖違；無有一物而可貪著，無有一法而可厭離；不見內外一切諸法，有少滅壞，違因緣道；法力具足，無有休息。
「佛子！是為菩薩摩訶薩第六隨順堅固一切善根迴向。菩薩摩訶薩住此迴向時，常為諸佛之所護念，堅固不退，入深法性，修一切智；隨順法義，隨順法性，隨順一切堅固善根，隨順一切圓滿大願；具足隨順堅固之法，一切金剛所不能壞，於諸法中而得自在。」
爾時，金剛幢菩薩觀察十方、觀察眾會、觀察法界已，入於字句甚深之義，修習無量廣大之心，以大悲心普覆世間，長去、來、今佛種性心，入於一切諸佛功德，成就諸佛自在力身，觀諸眾生心之所樂，隨其善根所可成熟，依法性身為現色身，承佛神力而說頌言：
「菩薩現身作國王，於世位中最無等，
福德威光勝一切，普為群萌興利益。
其心清淨無染著，於世自在咸遵敬，
弘宣正法以訓人，普使眾生獲安隱。
現生貴族昇王位，常依正教轉法輪，
稟性仁慈無毒虐，十方敬仰皆從化。
智慧分別常明了，色相才能皆具足，
臨馭率土靡不從，摧伏魔軍悉令盡。
堅持淨戒無違犯，決志堪忍不動搖，
永願蠲除忿恚心，常樂修行諸佛法。
飲食香鬘及衣服，車騎床褥座與燈，
菩薩悉以給濟人，并及所餘無量種。
為利益故而行施，令其開發廣大心，
於尊勝處及所餘，意皆清淨生歡喜。
菩薩一切皆周給，內外所有悉能捨，
必使其心永清淨，不令暫爾生狹劣。
或施於頭或施眼，或施於手或施足，
皮肉骨髓及餘物，一切皆捨心無吝。
菩薩身居大王位，種族豪貴人中尊，
開口出舌施群生，其心歡喜無憂戀。
以彼施舌諸功德，迴向一切諸眾生，
普願藉此勝因緣，悉得如來廣長舌。
或施妻子及王位，或施其身作僮僕，
其心清淨常歡喜，如是一切無憂悔。
隨所樂求咸施與，應時給濟無疲厭，
一切所有皆能散，諸來求者普滿足。
為聞法故施其身，修諸苦行求菩提，
復為眾生捨一切，求無上智不退轉。
以於佛所聞正法，自捨其身充給侍，
為欲普救諸群生，發生無量歡喜心。
彼見世尊大導師，能以慈心廣饒益，
是時踊躍生歡喜，聽受如來深法味。
菩薩所有諸善根，悉以迴向諸眾生，
普皆救護無有餘，永使解脫常安樂。
菩薩所有諸眷屬，色相端嚴能辯慧，
華鬘衣服及塗香，種種莊嚴皆具足。
此諸眷屬甚希有，菩薩一切皆能施，
專求正覺度群生，如是之心無暫捨。
菩薩如是諦思惟，備行種種廣大業，
悉以迴向諸含識，而不生於取著心。
菩薩捨彼大王位，及以國土諸城邑，
宮殿樓閣與園林，僮僕侍衛皆無吝。
彼於無量百千劫，處處周行而施與，
因以教導諸群生，悉使超昇無上岸。
無量品類各差別，十方世界來萃止，
菩薩見已心欣慶，隨其所乏令滿足。
如三世佛所迴向，菩薩亦修如是業，
調御人尊之所行，悉皆隨學到彼岸。
菩薩觀察一切法，誰為能入此法者？
云何為入何所入？如是布施心無住。
菩薩迴向善巧智，菩薩迴向方便法，
菩薩迴向真實義，於其法中無所著。
心不分別一切業，亦不染著於業果，
知菩提性從緣起，入深法界無違逆。
不於身中而有業，亦不依止於心住，
智慧了知無業性，以因緣故業不失。
心不妄取過去法，亦不貪著未來事，
不於現在有所住，了達三世悉空寂。
菩薩已到色彼岸，受想行識亦如是，
超出世間生死流，其心謙下常清淨。
諦觀五蘊十八界，十二種處及己身，
於此一一求菩提，體性畢竟不可得。
不取諸法常住相，於斷滅相亦不著，
法性非有亦非無，業理次第終無盡。
不於諸法有所住，不見眾生及菩提，
十方國土三世中，畢竟求之無可得。
若能如是觀諸法，則如諸佛之所解，
雖求其性不可得，菩薩所行亦不虛。
菩薩了法從緣有，不違一切所行道，
開示解說諸業迹，欲使眾生悉清淨。
是為智者所行道，一切如來之所說，
隨順思惟入正義，自然覺悟成菩提。
諸法無生亦無滅，亦復無來無有去，
不於此死而生彼，是人解悟諸佛法。
了達諸法真實性，而於法性無分別，
知法無性無分別，此人善入諸佛智。
法性遍在一切處，一切眾生及國土，
三世悉在無有餘，亦無形相而可得。
一切諸佛所覺了，悉皆攝取無有餘，
雖說三世一切法，如是等法悉非有。
如諸法性遍一切，菩薩迴向亦復然，
如是迴向諸眾生，常於世間無退轉。
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.
（金剛幢菩薩承接前面所說，對在會的諸位菩薩繼續說第六隨順堅固一切善根迴向。以下十五門一氣說下，中間沒有另一位說者插入。）
第一門 歎佛出世：把「如來出世」喊給全世界聽
「佛子！菩薩摩訶薩若是見到如來出興於世間、開演正法，就用大音聲普遍告訴一切人：『如來出世了！如來出世了！』令諸眾生得以聽聞佛的名號，捨離一切我慢與戲論（無意義的言說戲弄）；接著再加勸導，令他們趕快見佛，令他們憶念佛，令他們歸向佛，令他們攀緣佛（心念繫在佛上），令他們觀察佛，令他們讚歎佛；接著又為他們廣說佛難以值遇，千萬億劫之久才出現一次。眾生因此得以見到佛，生起清淨的信心，踊躍歡喜，尊重供養；又在佛的處所聽聞諸佛的名號，輾轉又值遇無數諸佛，種下種種善的根本，修習而增長。這時候，無數百千萬億那由他（極大數）的眾生，因為見佛的緣故，都得到清淨、究竟的調伏。那些眾生對於菩薩，都生起最上善知識之想；因為菩薩的緣故，成就佛法，以無數劫所種的善根，普遍在世間施作佛事。
「佛子！菩薩摩訶薩開示眾生、令他們見佛的時候，把種種善根這樣迴向，就是：『願一切眾生不必等人勸誘，自己就前往見佛，承事供養，都令他們歡喜；願一切眾生常樂於見佛，心裡沒有一刻廢捨；願一切眾生常勤修習廣大智慧，受持一切諸佛的法藏；願一切眾生隨其所聽聞的音聲都能悟入佛法，在無量劫中修菩薩行；願一切眾生安住正念，恆常以智慧之眼見佛出興；願一切眾生不去念其他的事業，常憶念見佛，勤修十力；願一切眾生在一切處常見諸佛，了達如來遍滿虛空界；願一切眾生都能具足佛的自在之身，普遍在十方成道說法；願一切眾生遇到善知識，常聽聞佛法，對於諸如來得到不會壞失的信心；願一切眾生都能稱歎諸佛的出興，令見到的人普遍得到清淨。』這就是菩薩摩訶薩歎佛出世的善根迴向；為的是令眾生見到一切佛、供養承事，在無上法中究竟清淨的緣故。
第二門 施大地：把整片大地捨出去
「佛子！菩薩摩訶薩捨出大地，或者施給諸佛，用來造立精舍；或者施給菩薩以及善知識，隨他們的意思使用；或者施給眾僧，作為住處；或者施給父母，或者施給別人（有資財而非所敬亦非所悲之人）、聲聞、獨覺等種種福田，乃至一切貧窮、孤露（無父母覆蔭）以及其餘的四眾，隨他們的意思全都給與，令他們沒有缺乏；或者施出去造立如來的塔廟。在這樣種種的處所之中，都為他們辦齊資生的什物（日用器具），令他們隨意取用，沒有什麼可恐懼的。
「菩薩摩訶薩隨著任何一個方所布施土地的時候，把種種善根這樣迴向，就是：『願一切眾生具足清淨的一切智地，都到達普賢眾行的彼岸；願一切眾生得到總持之地，以正念受持一切佛法；願一切眾生得到住持之力，常能守護一切佛的教法；願一切眾生得到如同大地的心，對於諸眾生，心意常清淨，沒有惡念；願一切眾生持守諸佛的種性，成就菩薩諸地的次第，沒有斷絕；願一切眾生普遍為一切人作安隱之處，都令他們調伏，安住在清淨之道；願一切眾生如同諸如來一樣利益世間，普遍使人勤修而安住於佛力；願一切眾生普遍為世間所愛樂，都令他們安住在無上的佛樂；願一切眾生獲得善巧方便，安住在佛的諸力與無畏法之中；願一切眾生得到如同大地的智，自在地修行一切佛法。』這就是菩薩摩訶薩布施大地時的善根迴向，為的是令眾生都得到究竟一切如來清淨之地的緣故。
第三門 施僕使：連人一起施，也連人的心一起顧到
「佛子！菩薩摩訶薩布施僮僕（僮供瞻侍·僕備勞役），供養一切諸佛、菩薩、真正的善知識，或者施給僧寶，或者奉給父母這樣尊勝的福田；或者又給施給病苦的眾生，令他們沒有缺乏，以保存他們的性命；或者又施與貧窮、孤露，以及其餘一切沒有人照看的人；或者為了守護如來的塔廟，或者為了書寫受持諸佛的正法，用百千億那由他的僕使，隨時給施。那些僕使都聰慧善巧，性情本自調順，常勤精進，沒有懈惰，具備質直心、安樂心、利益心、仁慈心、恭恪心、無怨恨心、無讎敵心，能隨著受施者當地的風俗所宜，在種種處所中作種種利益；又都是從菩薩的淨業所感召而來，才能、技藝、工巧、算數沒有一樣不通達，善能供侍而令受者心裡歡喜。
「菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生得到調順的心，在一切佛的處所修習善根；願一切眾生隨順供養一切諸佛，對於佛所說的都能聽受；願一切眾生得到佛的攝受，常觀如來，更無別的念頭；願一切眾生不壞失佛的種性，勤修一切隨順佛的善根；願一切眾生常勤供養一切諸佛，沒有空過的時候；願一切眾生攝持一切諸佛的妙義，言辭清淨，遊行而無所畏；願一切眾生常樂於見佛，心裡沒有厭足，在諸佛的處所不吝惜身命；願一切眾生得以見到諸佛，心裡沒有染著，離開世間的依託；願一切眾生只歸向於佛，永遠離開一切邪的歸依之處；願一切眾生隨順佛道，心裡常樂於觀無上佛法。』這就是菩薩摩訶薩布施僕使時的善根迴向；為的是令眾生遠離塵垢，淨治佛地，能現出如來自在之身的緣故。
第四門 施自己身：把自己交給來乞的人
「佛子！菩薩摩訶薩把自身布施給諸位來乞求的人，布施的時候，生起謙下心，生起如同大地的心，生起忍受眾苦而不變動的心，生起給侍眾生而不疲厭的心，生起對諸眾生猶如慈母、所有眾善都迴施與他的心，生起對諸多愚昧險惡至極的眾生種種侵陵都寬容原宥的心，安住在善根上，精勤地給事於人。
「菩薩這時候，全把善根這樣迴向，就是：『願一切眾生隨其所需常無缺乏，修菩薩行恆不間斷，不捨一切菩薩的義利，善住於菩薩所行之道，了達菩薩的平等法性，得以列在如來的種族之數中，安住於真實語，持守菩薩之行，令諸世間得到清淨的佛法，以深心信解，證法究竟；令諸眾生出生清淨的增上善根，安住於大功德，具足一切智。又以這個善根，令一切眾生常得供養一切諸佛，理解一切法，受持讀誦而不忘、不失、不壞、不散，心善於調伏，不調的令它調，用寂靜之法來調習它。令那些眾生在諸佛的處所安住於這樣的事。又以這個善根，令一切眾生作第一等的塔，應受世間種種供養；令一切眾生成為最上的福田，得佛的智慧，開悟一切人；令一切眾生作最上的受者，普能饒益一切眾生；令一切眾生成就最上的福利，能使人具足一切善根；令一切眾生成為第一等的好施處，能使人獲得無量的福報；令一切眾生在三界之中都得出離；令一切眾生作第一等的導師，能為世間開示如實之道；令一切眾生得到妙的總持，具足持守一切諸佛的正法；令一切眾生證得無量第一的法界，具足虛空一般無礙的正道。』這就是菩薩摩訶薩布施自己身的善根迴向，為的是令眾生都得到堪受供養的無量智身的緣故。
第五門 以身供佛：聞法之後，把身供上去
「佛子！菩薩摩訶薩聽聞正法而歡喜悅樂，生起清淨的信心，能用他的身供養諸佛，欣樂信解無上的法寶，對於諸佛生起如同父母之想；讀誦受持無礙的道法，普遍入於無數那由他的法、大智慧寶、諸善根門；心裡常憶念無量諸佛，入佛的境界，深達義理；能以如來微密的梵音，興起佛法之雲，降下佛法之雨，勇猛自在；能分別演說一切智人第一之地，具足成就薩婆若（一切智）之乘，用無量百千億那由他的大法成滿諸根。
「佛子！菩薩摩訶薩在諸佛的處所聽聞這樣的法，歡喜無量，安住正法；自己斷除疑惑，也令他人斷除；心裡恆常怡悅通暢，功德成滿；善根具足，心意恆常相續；利益眾生，心裡常不匱乏；獲得最勝的智，成就金剛之藏；親近諸佛，淨治諸佛剎土，常勤供養一切如來。
「菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生都得到圓滿最勝之身，為一切諸佛所攝受；願一切眾生常親近諸佛，依諸佛而住，恆得覲見瞻仰，未曾遠離；願一切眾生都得到清淨不壞之身，具足一切功德智慧；願一切眾生常勤供養一切諸佛，行無所得的究竟梵行；願一切眾生得到無我之身，離開我與我所；願一切眾生都能分身遍於十方剎土，猶如影子現前而沒有來去；願一切眾生得到自在之身，普遍前往十方而無我無受；願一切眾生從佛身而生，處在如來無上的身家中；願一切眾生得到法力之身，忍辱的大力沒有人能壞；願一切眾生得到無可比的身，成就如來清淨的法身；願一切眾生成就出世功德之身，生於無所得的清淨法界。』這就是菩薩摩訶薩以身供佛的善根迴向，為的是令眾生永住在三世諸佛之家的緣故。
第六門 以身布施一切眾生：把身變成十樣可用之物
「佛子！菩薩摩訶薩以身布施一切眾生，為的是普遍令他們成就善根、憶念善根。菩薩摩訶薩自己發願，願他的身作大明燈，普能照耀一切眾生；作眾生的樂具，普能攝受一切眾生；作微妙的法藏，普能任持一切眾生；作清淨的光明，普能開曉一切眾生；作世間的光影，普令眾生常得看見；作善根的因緣，普令眾生常得值遇；作真正的善知識，令一切眾生都蒙受教誘；作平坦的道路，令一切眾生都能踐行；作沒有更上的具足安樂，令一切眾生離苦而清淨；作明淨的太陽，普遍為世間作平等的利益。
「菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生常親近佛，入於佛的智地；願一切眾生得到隨順之智，住於無上覺；願一切眾生常處在佛的法會中，心意善於調伏；願一切眾生所行有法則，具足佛的威儀；願一切眾生都得涅槃，深解法的義理；願一切眾生具足知足之行，生在如來家；願一切眾生捨離無明與欲，安住於佛的志樂；願一切眾生生起殊勝善根，坐於菩提樹；願一切眾生殺卻煩惱之賊，離開怨害之心；願一切眾生具足護持一切佛法。』這就是菩薩摩訶薩以身布施一切眾生的善根迴向；為的是要利益一切眾生，令他們得到無上安隱之處的緣故。
第七門 給侍諸佛：以身給侍，也以心給侍
「佛子！菩薩摩訶薩自己用他的身給侍諸佛，在諸佛的處所念著要報答重恩、如同對父母之想，對於諸如來生起深信愛樂；以清淨心，護持佛的菩提，安住諸佛之法；離開世間之想，生在如來家；隨順諸佛，離開魔的境界；了達一切諸佛所行，成就一切諸佛的法器。
「菩薩這時候，把這個善根這樣迴向，就是：『願一切眾生得到清淨心，以一切智寶自為莊嚴；願一切眾生住於善調伏，遠離一切諸不善業；願一切眾生得到不可壞的堅固眷屬，普能攝受諸佛正法；願一切眾生成為佛的弟子，到達菩薩灌頂之地；願一切眾生常為諸佛所攝受，永離一切不善之法；願一切眾生隨順諸佛，修行菩薩最勝之法；願一切眾生入佛的境界，都得授一切智之記；願一切眾生與諸如來全然平等，一切佛法無不自在；願一切眾生都為諸佛所攝受，常能修行沒有取著的業；願一切眾生常為諸佛第一等的侍者，在一切佛的處所修智慧行。』這就是菩薩摩訶薩給侍諸佛的善根迴向；為的是要證得諸佛的菩提，為的是要救護一切眾生，為的是要出離一切三界，為的是要成就無損惱的心，為的是要得無量廣大的菩提，為的是要成就照了佛法之智，為的是要常蒙諸佛攝受，為的是要得諸佛的護持，為的是要信解一切佛法，為的是要成就與三世佛平等的善根，為的是要圓滿無悔恨的心，證得一切諸佛之法的緣故。
第八門 布施王位：國中一切連王位一起捨
「佛子！菩薩摩訶薩布施國土中的一切諸物，乃至王位也都能捨；對於種種世間之事，心得自在，沒有繫縛、沒有束縛、沒有留戀執著；遠離惡業，饒益眾生；不執著業的果報，不樂於世間法，不再貪染諸有的生處；雖然住在世間，卻不是在此處受生；心裡不執著蘊、界、處諸法，對於內法外法心裡沒有依住；常不忘失諸菩薩行，未曾遠離諸善知識；持守諸菩薩廣大的行願，常樂於承事一切善友。
「菩薩這時候，把這個善根這樣迴向，就是：『願一切眾生成為大法王，於法自在，到達彼岸；願一切眾生成就佛法之王，摧滅一切煩惱怨賊；願一切眾生住在佛的王位，得如來之智，開演佛法；願一切眾生住於佛的境界，能轉無上自在的法輪；願一切眾生生在如來家，於法自在，護持佛的種性，永遠使它不斷絕；願一切眾生開示無量法王的正法，成就無邊的諸大菩薩；願一切眾生住於清淨法界，作大法王，示現佛的出興，相繼不斷；願一切眾生在諸世界中作智慧之王，化導群生沒有一時暫捨；願一切眾生普遍為法界、虛空界等諸世界中一切眾生作法施之主，使他們都能安住於大乘；願一切眾生得以成為具足眾善之王，與三世佛的善根齊等。』這就是菩薩摩訶薩布施王位的善根迴向；為的是要令那一切眾生，究竟安住於安隱之處的緣故。
第九門 布施王都：連京城與關稅一併給出
「佛子！菩薩摩訶薩見到有人來乞求王的京都、莊嚴華麗的大城以及關防（關隘守備）所收的一切稅賦，全都施與，心裡沒有吝惜；專向菩提發大誓願，安住於大慈，行於大悲，志意歡悅，利益眾生；以廣大的智慧了解深法，安住於諸佛的平等法性；因為發心是為求一切智的緣故，因為對於自在之法起了深樂的緣故，因為對於自在之智求證得的緣故，因為要淨修一切諸功德的緣故，因為要住於堅固廣大之智的緣故，因為要廣集一切諸善根的緣故，因為要修行一切佛法之願的緣故，因為要自然覺悟大智之法的緣故，因為要安住菩提心而不退的緣故，因為要修習一切菩薩行願、一切種智直到究竟的緣故，而行布施。
「以這個善根這樣迴向，就是：『願一切眾生都能嚴淨無量的剎土，奉施給諸佛作為住處；願一切眾生常樂於居止在阿蘭若（寂靜閑居）之處，寂靜而不動；願一切眾生永不依止於王都聚落，心樂於寂靜，永得究竟；願一切眾生永不樂著於一切世間，對於世俗的語言常樂於遠離；願一切眾生得到離貪之心，布施所有一切，心裡沒有中途反悔；願一切眾生得到出離之心，捨棄諸多家業；願一切眾生得到沒有吝惜之心，常行惠施；願一切眾生得到不執著之心，離開居家之法；願一切眾生得以離開眾苦，除滅一切災橫怖畏；願一切眾生嚴淨十方一切世界，奉施給諸佛。』這就是菩薩摩訶薩布施王都的善根迴向，為的是令眾生都能嚴淨諸佛剎土的緣故。
第十門 布施一切內宮眷屬：十種不留戀的心
「佛子！菩薩摩訶薩所有的一切內宮眷屬、妓侍眾女，都容貌端正、才能具足，談笑歌舞全都巧妙，用種種衣服、種種華香來莊嚴其身，見到的人歡喜，情意沒有厭足。這樣的寶女有百千萬億那由他之數，都是由菩薩的善業所生，隨意自在，恭敬順從而沒有過失；全都布施給諸位來乞求的人，而在其中沒有愛樂心、沒有顧戀心、沒有耽著心、沒有繫縛心、沒有執取心、沒有貪染心、沒有分別心、沒有隨逐心、沒有取相心、沒有樂欲心。
「菩薩這時候，觀察種種善根，為的是要令一切眾生都得出離的緣故而迴向，為得佛法之喜的緣故而迴向，為在不堅固之中而得堅固的緣故而迴向，為得金剛之智不可壞之心的緣故而迴向，為入佛的道場的緣故而迴向，為到達彼岸的緣故而迴向，為得無上菩提心的緣故而迴向，為能以智慧了達諸法的緣故而迴向，為出生一切善根的緣故而迴向，為入三世諸佛之家的緣故而迴向。
「佛子！菩薩摩訶薩安住在這樣的法上，生在如來家；增長諸佛清淨的勝因，出生最勝的一切智道；深入菩薩廣大的智業，滅除一切世間的垢惱，常能供養施給功德福田；為諸眾生宣說妙法，善巧地安立他們，令他們修習諸清淨行，常勤攝取一切善根。
「菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生常得無量的三昧眷屬，菩薩的勝定相續不斷；願一切眾生常樂於見佛，都入於諸佛莊嚴三昧；願一切眾生成就菩薩不可思議之定，自在遊戲無量神通；願一切眾生入於如實之定，得到不壞之心；願一切眾生全都獲得菩薩甚深的三昧，對於諸禪定而得自在；願一切眾生得到解脫之心，成就一切三昧眷屬；願一切眾生對種種三昧都得善巧，都能攝取諸三昧之相；願一切眾生得到勝智三昧，普能學習諸三昧門；願一切眾生得到無礙三昧，入深禪定終不退失；願一切眾生得到無著三昧，心恆常在正受之中，不取二法。』這就是菩薩摩訶薩布施一切內宮眷屬時的善根迴向；為的是要令一切眾生都得到不壞的清淨眷屬的緣故；為的是要令一切眾生都得到菩薩眷屬的緣故；為的是要令一切眾生都得滿足佛法的緣故；為的是要令一切眾生滿足一切智力的緣故；為的是要令一切眾生證得無上智慧的緣故；為的是要令一切眾生得到隨順的眷屬的緣故；為的是要令一切眾生得與同志同行的人共居的緣故；為的是要令一切眾生具足一切福與智的緣故；為的是要令一切眾生成就清淨善根的緣故；為的是要令一切眾生得到善良和順的眷屬的緣故；為的是要令一切眾生成就如來清淨法身的緣故；為的是要令一切眾生成就次第如理的辯才，善說諸佛無盡法藏的緣故；為的是要令一切眾生永捨一切世俗的善根，同修出世的清淨善根的緣故；為的是要令一切眾生的淨業圓滿，成就一切清淨法的緣故；為的是要令一切眾生一切佛法都現前，以法的光明普遍嚴淨的緣故。
第十一門 布施妻子：像須達拏太子那樣
「佛子！菩薩摩訶薩能把所愛的妻子布施出去，猶如往昔的須達拏太子（此云善愛，或云好愛）、現莊嚴王菩薩，以及其餘無量的諸菩薩等。菩薩這時候，乘著薩婆若（一切智）之心，行一切布施，淨修菩薩布施之道。他的心清淨，沒有中途反悔，罄盡所珍愛的都捨出去，只求一切智；令諸眾生淨其深心的志樂，成就菩提之行，觀菩薩之道，念佛的菩提，住在佛的種性上。
「菩薩摩訶薩成辦了這樣的布施心之後，決定志求如來之身；自己觀察自身，是繫屬於一切人的，不得自在；又用他的身普遍攝受眾生，猶如寶洲一樣給施一切，對於還沒有滿足的人令他滿足。菩薩這樣護念眾生，要令自身作第一等的塔，普使一切人都生歡喜；要對世間生起平等心；要為眾生作清涼的池；要給與眾生一切安樂；要為眾生作大施主；智慧自在，了知菩薩所行之行，而能這樣以大誓莊嚴；趣向一切智，願成為無上的智慧福田；普念眾生，常隨守護，而能成辦自身的利益；智慧的光明普照於世間，常勤憶念菩薩的施心，恆樂於觀察如來的境界。
「佛子！菩薩摩訶薩用沒有束縛、沒有執著的解脫心，把布施妻子所聚集的善根，這樣迴向，就是：『願一切眾生住於佛的菩提，起變化之身，周遍法界轉不退的法輪；願一切眾生得到無著之身，以願力周行一切佛剎；願一切眾生捨去愛憎之心，斷除貪與恚的結；願一切眾生成為諸佛之子，隨佛所行；願一切眾生在諸佛的處所，生起自己的心，不可沮壞；願一切眾生常為佛子，從法化生；願一切眾生得到究竟之處，成就如來自在的智慧；願一切眾生證得佛的菩提，永離煩惱；願一切眾生能具足演說佛菩提之道，常樂於修行無上的法施；願一切眾生得到正定之心，不被一切諸緣所壞；願一切眾生坐於菩提樹，成就最正覺，開示無量從法化生的諸善男女。』這就是菩薩摩訶薩布施妻子的善根迴向，為的是令眾生都能證得無礙解脫、無著之智的緣故。
第十二門 布施舍宅：知道家會壞，所以捨得下
「佛子！菩薩摩訶薩把莊嚴的舍宅以及諸多資具，隨有人乞求，一切都施與，行布施之法；對於家沒有執著，遠離一切居家的覺觀（心裡的思量分別），厭惡家業與資生的用具，不貪、不玩味，心裡沒有繫著；知道家容易壞散，心裡恆常厭捨，在其中全無所愛樂；只想要出家修菩薩行，用諸佛之法自為莊嚴；一切都捨，心裡沒有中途反悔，常為諸佛所讚歎；舍宅、財物，隨處所有的，都惠施出去，心裡沒有戀著；見到有人乞求，心裡生起喜慶。
「菩薩這時候，把這個善根這樣迴向，就是：『願一切眾生捨離妻子，成就出家第一等的樂；願一切眾生解脫家的束縛，入於非家之境，在諸佛法中修行梵行；願一切眾生捨離慳吝之垢，樂於一切布施，心不退轉；願一切眾生永離家法，少欲知足，沒有什麼藏積；願一切眾生出離世俗之家，住在如來家；願一切眾生得到無礙之法，滅除一切障礙之道；願一切眾生離開對家屬的愛，雖然現為居家，心裡卻無所執著；願一切眾生善能教化誘導，不離家法而說佛的智慧；願一切眾生身雖現在家中，心卻常隨順佛智而住；願一切眾生在居家之地，住於佛地，普令無量無邊眾生發起歡喜心。』這就是菩薩摩訶薩布施舍宅時的善根迴向，為的是令眾生成就菩薩種種行願神通之智的緣故。
第十三門 布施一切園林臺榭：把遊樂之處變成法樂之處
「佛子！菩薩摩訶薩布施種種園林、臺榭、遊戲快樂的莊嚴之處，這樣念說：『我要為一切眾生作好園林，我要為一切眾生示現法的樂，我要施給一切眾生歡喜之意，我要示給一切眾生無邊的喜樂，我要為一切眾生開清淨的法門，我要令一切眾生發起歡喜心，我要令一切眾生得佛的菩提，我要令一切眾生成滿大願，我要對於一切眾生猶如慈父，我要令一切眾生以智慧觀察，我要施給一切眾生資生的用具，我要對於一切眾生猶如慈母，生長一切善根大願。』
「佛子！菩薩摩訶薩這樣修行諸善根的時候，對於惡的眾生不生疲厭，也不會誤起棄捨之心。就算滿世間的一切眾生都不知感恩，菩薩對他們，從來沒有嫌恨，不生一念求回報之心，只想滅除他們無量的苦惱；對於諸世間，心如虛空，無所染著，普遍觀察諸法的真實之相；發大誓願，滅眾生的苦，永不厭捨大乘的志願；滅除一切見，修諸菩薩的平等行願。
「佛子！菩薩摩訶薩這樣觀察之後，攝取諸善根，全都用來迴向，就是：『願一切眾生在念念之中滋生無量善法，成就無上園林之心；願一切眾生得到不動之法，見一切佛都令他們歡喜；願一切眾生樂於法的園苑，得到諸佛剎園苑的妙樂；願一切眾生得到清淨微妙的心，常見如來神足的園林；願一切眾生得到佛的戲樂，常善於遊戲在智慧的境界中；願一切眾生得到遊戲之樂，普遍前往佛剎的道場法會；願一切眾生成就菩薩的解脫遊戲，盡未來劫，行菩薩行，心不疲倦；願一切眾生見一切佛充滿法界，發廣大心，住在佛的園林；願一切眾生都能遍往一切佛剎，在一一剎中供養諸佛；願一切眾生得到善的欲心，清淨莊嚴一切佛剎。』這就是菩薩摩訶薩布施一切園林、臺榭的善根迴向；為的是令眾生見一切佛，遊戲一切佛的園林的緣故。
第十四門 設大施會：不惱一個眾生的大會
「佛子！菩薩摩訶薩設作百千億那由他無量無數的廣大施會，一切都清淨，為諸佛所印可，始終不損惱一個眾生；普令眾生遠離眾惡，清淨三業之道，成就智慧；開設安置無量百千億那由他阿僧祇（無數）的清淨境界，積集無量百千億那由他阿僧祇的資生妙物，發起甚為難得的菩提之心，行沒有限量的布施，令諸眾生住於清淨之道，初、中、後都善，生起清淨的信解；隨百千億無量眾生心裡所樂，都令他們歡喜，用大慈悲救護一切，承事供養三世諸佛；為的是要成就一切佛的種性，修行布施，心裡沒有中途反悔，增長信根，成滿殊勝之行，念念增進檀波羅蜜（布施到彼岸）。
「菩薩這時候，把種種善根這樣迴向，就是：『願一切眾生發大乘心，都得成就摩訶衍（大乘）之施；願一切眾生都能行大會施、盡施、善施、最勝施、無上施、最無上施、無等等施、超諸世間施、一切諸佛所稱歎施；願一切眾生作第一等的施主，在諸惡趣中免濟眾生，都令他們得入無礙的智道，修平等之願與如實善根，得到無差別而證自境之智；願一切眾生安住在寂靜的諸禪定智中，入於不死之道，究竟一切神通智慧，勇猛精進，具足諸地，莊嚴佛法，到達彼岸，永不退轉；願一切眾生設大施會，始終不疲厭，給濟眾生，沒有休息，究竟無上的一切種智；願一切眾生恆勤種植一切善根，到達無量功德的彼岸；願一切眾生常蒙諸佛的稱歎，普遍為世間作大施主，功德具足，充滿法界，遍照十方，施予無上的樂；願一切眾生設大施會，廣集善根，平等攝受眾生，到達彼岸；願一切眾生成就最勝之施，普令眾生住於第一乘；願一切眾生成為應時而施的人，永離非時之施，大施究竟；願一切眾生成就善的布施，到達佛丈夫大施的彼岸；願一切眾生究竟常行大莊嚴之施，全都以一切諸佛為師，都去親近，興起大供養；願一切眾生住於清淨之施，聚集等同法界的無量福德，到達彼岸；願一切眾生在諸世間中作大施主，誓願度脫群品，住於如來之地。』這就是菩薩摩訶薩設大施會的善根迴向，為的是令眾生行無上施、究竟佛施、成就善施、不可壞施、供諸佛施、無恚恨施、救眾生施、成一切智施、常見諸佛施、善精進施、成就一切菩薩功德諸佛智慧的廣大施的緣故。
第十五門 布施資生之物：別的說不盡，末後總說一切用具
「佛子！菩薩摩訶薩布施一切資生的物品，心裡沒有貪惜，不求果報；對於世間的富樂沒有希望，離開妄想之心，善於思惟法；為的是要利益一切眾生，審細觀察一切諸法的實性；隨著諸眾生種種的不同，所用所求各各有別，成辦無量的資生用具，所有的裝飾都妙好；行無邊的施，行一切的施，把內外都施盡；行這樣的施的時候，增長志樂之力，獲得大功德，成就心的珍寶；常能守護一切眾生，都令他們發生殊勝的志願，從未有過求回報之心；所有的善根等同三世諸佛，全都用來圓滿一切種智。
「佛子！菩薩摩訶薩以這樣的布施所有的善根迴向給眾生：『願一切眾生清淨而調伏；願一切眾生滅除煩惱，嚴淨一切諸佛剎土；願一切眾生以清淨心，在一念之中周遍法界；願一切眾生的智慧充滿虛空法界；願一切眾生得一切智，普入三世調伏眾生，在一切時常轉清淨不退的法輪；願一切眾生具足一切智，善能示現神通方便，饒益眾生；願一切眾生都能悟入諸佛的菩提，盡未來劫，在十方世界中，常說正法，不曾休息，令諸眾生普遍得以聞知；願一切眾生在無量劫中修菩薩行，都得圓滿；願一切眾生在一切世界中不論染、不論淨、不論小、不論大、不論粗、不論細、不論覆、不論仰，或是一種莊嚴，或是種種莊嚴所能演說的，在世界之數的諸世界中，修菩薩行沒有一處不周遍；願一切眾生在念念之中常作三世一切佛事，教化眾生趣向一切智。』
總結：見到乞者而生的歡喜，九王之樂都比不上
「佛子！菩薩摩訶薩隨著諸眾生一切所需，用這樣等等阿僧祇（無數）的物品給施；為的是令佛法相續不斷，用大悲普遍救護一切眾生；安住在大慈上，修菩薩行；對於佛的教誨始終沒有違犯，用善巧方便修行眾善，不斷絕一切諸佛的種性；隨人所求都給與而沒有厭患，一切都捨而未曾中途反悔，常勤迴向一切智之道。
「那時候，十方國土中種種形類、種種趣生、種種福田的人，都來集會，到菩薩的處所，種種求索。菩薩見到了，普遍都攝受；心生歡喜，如同見到善友；大悲哀愍，想著要滿他們的願；捨心增長，沒有休息，也不疲厭；隨他們所求，都令他們滿足，離開貧窮之苦。
「那時候，諸位乞者心裡大為欣慶，輾轉相傳，稱揚讚歎菩薩之德，美好的聲名傳播到遠方，人都來歸往。菩薩見到了，歡喜無量；假使有百千億那由他劫享受帝釋之樂，無數劫享受夜摩天之樂，無量劫享受兜率陀天之樂，無邊劫享受善變化天之樂，無等劫享受他化自在天之樂，不可數劫享受梵王之樂，不可稱劫享受轉輪王統王三千之樂，不可思劫享受遍淨天之樂，不可說劫享受淨居天之樂，全都比不上這歡喜。菩薩摩訶薩見到乞者前來，歡喜愛樂，欣慶踊躍，信心增長，志樂清淨，諸根調順，信解成滿，乃至增進到諸佛的菩提。
「佛子！菩薩摩訶薩用這個善根，為的是要利益一切眾生的緣故而迴向，為的是要安樂一切眾生的緣故而迴向，為的是令一切眾生得大義利的緣故而迴向，為的是令一切眾生都得清淨的緣故而迴向，為的是令一切眾生都求菩提的緣故而迴向，為的是令一切眾生都得平等的緣故而迴向，為的是令一切眾生都得賢善之心的緣故而迴向，為的是令一切眾生都入摩訶衍（大乘）的緣故而迴向，為的是令一切眾生都得賢善的智慧的緣故而迴向，為的是令一切眾生都具足普賢菩薩的行願、圓滿十力之乘而現成正覺的緣故而迴向。
離相（澄觀科）：迴向的時候，連「迴向」也不著
「佛子！菩薩摩訶薩把種種善根這樣迴向的時候，身業、口業、意業都得解脫，沒有執著、沒有繫縛，沒有眾生想，沒有命者想，沒有補伽羅（數取趣者）想，沒有人想，沒有童子想，沒有生者想，沒有作者想，沒有受者想，沒有「有」想，沒有「無」想，沒有今世、後世想，沒有死在這裡生到那裡的想，沒有常想，沒有無常想，沒有三有想，沒有無三有想，非想也非非想。這樣，不是繫縛的迴向，也不是繫縛得解的迴向；不是業的迴向，也不是業報的迴向；不是分別的迴向，也不是無分別的迴向；不是思的迴向，也不是思已的迴向；不是有心的迴向，也不是無心的迴向。
「佛子！菩薩摩訶薩這樣迴向的時候，不著於內，不著於外；不著於能緣，不著於所緣；不著於因，不著於果；不著於法，不著於非法；不著於思，不著於非思；不著於色，不著於色的生，不著於色的滅；不著於受、想、行、識，不著於受、想、行、識的生，不著於受、想、行、識的滅。
「佛子！菩薩摩訶薩若能對這些法不執著，那麼就不束縛色，不束縛色的生，不束縛色的滅；不束縛受、想、行、識，不束縛受、想、行、識的生，不束縛受、想、行、識的滅。若能對這些法不束縛，那麼對於諸法也就沒有所謂的解。為什麼呢？沒有一點點法，是正在生、是已經生、是將要生的；沒有法可取，沒有法可著。一切諸法的自相就是這樣，沒有自性，自性與相離，不是一、不是二，不是多、不是無量，不是小、不是大，不是狹、不是廣，不是深、不是淺，不是寂靜、不是戲論，不是處、不是非處，不是法、不是非法，不是體、不是非體，不是有、不是非有。
「菩薩這樣觀察諸法，那就成了非法；而在言語之中隨順世間建立，非法也就說為法；不斷絕諸業道，不捨菩薩行，求一切智始終不退轉；了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而也不壞失因緣的業力；了知諸業的作用廣大，理解一切法都是無所作，而行無作之道不曾暫時廢止。
釋名：為什麼叫「迴向」
「佛子！這位菩薩摩訶薩住於一切智，不論是處、是非處，普遍都迴向一切智性；在一切處都迴向，沒有退轉。
「以什麼義的緣故叫作迴向呢？永遠度過世間而到於彼岸，所以叫迴向；永遠出離諸蘊而到於彼岸，所以叫迴向；度過言語之道而到於彼岸，所以叫迴向；離開種種想而到於彼岸，所以叫迴向；永遠斷除身見而到於彼岸，所以叫迴向；永遠離開所依之處而到於彼岸，所以叫迴向；永遠絕除所作而到於彼岸，所以叫迴向；永遠出離諸有而到於彼岸，所以叫迴向；永遠捨離諸取而到於彼岸，所以叫迴向；永遠出離世間之法而到於彼岸，所以叫迴向。
位果（澄觀科）：這樣迴向，就有這十樣隨順
「佛子！菩薩摩訶薩這樣迴向的時候，就成了隨順佛而住，隨順法而住，隨順智而住，隨順菩提而住，隨順義而住，隨順迴向而住，隨順境界而住，隨順行而住，隨順真實而住，隨順清淨而住。
「佛子！菩薩摩訶薩這樣迴向，就成了了達一切諸法，就成了承事一切諸佛；沒有一尊佛不承事，沒有一個法不供養；沒有一個法是可以滅壞的，沒有一個法是可以乖違的；沒有一件物是可以貪著的，沒有一個法是可以厭離的；不見內外一切諸法有一點點滅壞而違背因緣之道；法的力量具足，沒有休息。
結：這就是第六隨順堅固一切善根迴向
「佛子！這就是菩薩摩訶薩第六隨順堅固一切善根迴向。菩薩摩訶薩安住在這個迴向的時候，常為諸佛所護念，堅固不退，入於深法性，修一切智；隨順法的義理，隨順法性，隨順一切堅固的善根，隨順一切圓滿的大願；具足隨順堅固之法，一切金剛所不能壞，在諸法之中而得自在。」
說頌之起：金剛幢三觀之後，依法性身現色身
（經家敘事：）那時候，金剛幢菩薩觀察十方、觀察大眾、觀察法界之後，入於字句甚深的義理，修習無量廣大之心，用大悲心普遍覆護世間，長養過去、未來、現在諸佛種性之心，入於一切諸佛的功德，成就諸佛自在力之身，觀察諸眾生心裡所樂，隨著他們的善根所可成熟的，依著法性之身而為他們現出色身，承受佛的神力而說偈頌道：
頌（一）行所依身：先說這一位是誰
「菩薩現身作了國王，在世間的位子中沒有能與他相等的， 福德與威光勝過一切，普遍為群生興起利益。
「他的心清淨而沒有染著，在世間得自在而人人遵敬， 弘揚宣說正法來訓導人，普遍使眾生獲得安隱。
「他現生在貴族而登上王位，常常依著正教而轉法輪， 稟受的性情仁慈而沒有暴虐，十方之人敬仰而都受他的化導。
「智慧的分別常明了，色相與才能都具足， 統馭全境沒有不順從的，摧伏魔軍全都令他們窮盡。
「堅持淨戒沒有違犯，決定意志而堪能忍受、不動搖， 永遠發願蠲除忿恚之心，常樂於修行諸佛之法。
頌（二）依身起行：從飲食衣服一路施到頭目手足
「飲食、香鬘以及衣服，車騎、床褥、座位與燈明， 菩薩全都拿來給濟人，並且還有其餘無量的種類。
「為著利益的緣故而行布施，令他們開發廣大之心， 對於尊勝之處以及其餘的受者，心意都清淨而生歡喜。
「菩薩對一切人都周遍給與，內外所有的都能捨， 一定要使自己的心永遠清淨，不令它暫時生起狹劣。
「或者施出頭，或者施出眼，或者施出手，或者施出足， 皮肉、骨髓以及其餘之物，一切都捨而心裡沒有吝惜。
「菩薩身居大王之位，種族豪貴而為人中之尊， 開口伸出舌頭施給群生，他的心歡喜而沒有憂慮留戀。
「以那施舌的種種功德，迴向給一切諸眾生， 普遍發願藉著這殊勝的因緣，都得到如來的廣長舌。
「或者施出妻子以及王位，或者施出自身去作僮僕， 他的心清淨而常歡喜，這樣的一切都沒有憂愁後悔。
「隨人所樂所求的都施與，應時給濟而沒有疲厭， 一切所有的都能散施出去，諸位來求的人普遍得滿足。
「為著聽聞正法的緣故而施出自身，修種種苦行來求菩提， 又為著眾生捨去一切，求無上之智而不退轉。
「因為在佛的處所聽聞正法，自己捨出身來充當給侍， 為的是要普遍救度諸群生，發起無量的歡喜心。
「他見到世尊這位大導師，能用慈心廣大地饒益眾生， 這時候踊躍而生歡喜，聽受如來深法之味。
「菩薩所有的諸多善根，全都用來迴向諸眾生， 普遍都救護而沒有遺漏，永遠使他們解脫而常安樂。
「菩薩所有的諸多眷屬，容色端嚴而能言善慧， 華鬘、衣服以及塗香，種種莊嚴都具足。
「這些眷屬甚為稀有，菩薩一切都能施出去， 專求正覺以度群生，這樣的心沒有片刻捨離。
「菩薩這樣審諦思惟，具足修行種種廣大之業， 全都用來迴向諸含識（有心識的眾生），而不生起取著之心。
「菩薩捨掉那大王之位，以及國土與諸多城邑， 宮殿、樓閣與園林，僮僕、侍衛都沒有吝惜。
「他在無量百千劫之中，處處周行而施與， 因此教導諸群生，全都使他們超昇到無上之岸。
「無量品類各各差別的人，從十方世界前來聚止， 菩薩見了心裡欣慶，隨著他們所缺的令他們滿足。
「如同三世諸佛所作的迴向，菩薩也修這樣的業， 調御人尊（佛）所行的，全都隨學而到達彼岸。
頌（三）離相迴向（上）內絕想念（澄觀科）：連「誰在入」也問一句
「菩薩觀察一切法：誰是能入這個法的人？ 怎樣叫作入？所入的又是什麼？這樣布施，心無所住。
「菩薩迴向的善巧之智，菩薩迴向的方便之法， 菩薩迴向的真實之義，在那法之中沒有所著。
「心裡不分別一切業，也不染著於業的果， 知道菩提之性是從緣而起，入深法界而沒有違逆。
「業不是在身中而有的，也不是依止在心中而住的， 以智慧了知業沒有自性，而因為因緣的緣故業並不失。
「心裡不虛妄地取過去之法，也不貪著未來之事， 不在現在有所住，了達三世都是空寂。
頌（四）離相迴向（中）觸境離染（澄觀科）：五蘊已到彼岸
「菩薩已經到達色的彼岸，受、想、行、識也是這樣， 超出世間的生死之流，他的心謙下而常清淨。
「審諦觀察五蘊、十八界，十二種處以及自己的身， 在這每一樣之中尋求菩提，體性畢竟不可得。
頌（五）離相迴向（下）徵釋（澄觀科）：常與斷兩邊都不取
「不取諸法常住之相，對於斷滅之相也不執著， 法性不是有也不是無，而業的道理次第始終無盡。
「不在諸法上有所住，不見有眾生以及菩提， 十方國土、三世之中，畢竟尋求都不可得。
頌（六）不礙隨相（澄觀科）：求不可得，行卻不虛
「若能這樣觀察諸法，就如同諸佛之所解， 雖然尋求它的性不可得，菩薩所行的卻也不虛。
「菩薩了知法是從緣而有，不違背一切所行之道， 開示解說諸業的軌迹，要使眾生全都清淨。
「這就是智者所行之道，是一切如來之所說， 隨順思惟而入於正義，自然覺悟而成菩提。
頌（七）隨順與位果（澄觀科）：法性遍在，迴向亦然
「諸法沒有生也沒有滅，也沒有來、沒有去， 不是在這裡死而生到那裡，這樣的人才解悟諸佛之法。
「了達諸法真實之性，而對於法性沒有分別， 知道法沒有自性、沒有分別，這個人善於入諸佛之智。
「法性遍在一切處，一切眾生以及國土， 三世都在其中沒有遺餘，卻也沒有形相可得。
「一切諸佛所覺了的，都攝取無餘， 雖然演說三世一切法，這樣等等的法卻都不是實有。
「如同諸法之性遍於一切，菩薩的迴向也是這樣， 這樣迴向給諸眾生，常在世間而沒有退轉。」
(The bodhisattva Vajra Banner, taking up what he has said before, goes on expounding to the bodhisattvas in the assembly the sixth dedication, the dedication that accords with and makes firm all roots of goodness. The fifteen gates below are spoken through in one breath, with no other speaker interposed among them.)
Gate one, praising the Buddha's appearing in the world: crying out “the Tathāgata has appeared in the world” for the whole world to hear
“Sons of the Buddha! If the bodhisattva-mahāsattva sees the Tathāgata arise in the world and expound the true Dharma, he uses a great voice to proclaim to all everywhere: ‘The Tathāgata has appeared in the world! The Tathāgata has appeared in the world!’ — causing all sentient beings to be able to hear the Buddha's name and to cast off all conceit and all frivolous talk (the meaningless sporting of words); then he urges them further, causing them to hasten to see the Buddha, causing them to call the Buddha to mind, causing them to turn toward the Buddha, causing them to take the Buddha as their object (fixing the thought upon the Buddha), causing them to contemplate the Buddha, causing them to praise the Buddha; and then he further expounds at length for them how hard a buddha is to meet with, appearing but once in a thousand myriad koṭis of kalpas. Sentient beings thereby become able to see the Buddha, give rise to a mind of pure faith, leap up in gladness, and revere him and make offerings; and at the place of the Buddha they hear the names of the buddhas, and one after another meet with countless buddhas, planting every kind of root of goodness and cultivating it so that it increases. At that time countless hundreds of thousands of myriads of koṭis of nayutas (exceedingly great numbers) of sentient beings, because they have seen the Buddha, all attain a taming that is pure and ultimate. Those sentient beings all give rise, with respect to the bodhisattva, to the thought of the most excellent good friend; and because of the bodhisattva they accomplish the Dharma of the Buddha, and with roots of goodness planted through countless kalpas they everywhere perform the deeds of a buddha in the world.
“Sons of the Buddha! When the bodhisattva-mahāsattva reveals things to sentient beings and causes them to see the Buddha, he dedicates his various roots of goodness in this way: ‘May all sentient beings, without waiting to be urged and enticed, go of themselves to see the Buddha, serve him and make offerings, and all be made glad; may all sentient beings constantly delight to see the Buddha, with never a moment in their minds of casting this aside; may all sentient beings constantly and diligently cultivate vast wisdom, and receive and uphold the Dharma-treasury of all the buddhas; may all sentient beings, following whatever sounds they hear, be able to awaken into the Dharma of the Buddha, and cultivate the practice of a bodhisattva through measureless kalpas; may all sentient beings dwell in right mindfulness, and constantly see with the eye of wisdom the arising of the buddhas; may all sentient beings give no thought to other undertakings, but constantly call to mind the seeing of the Buddha and diligently cultivate the ten powers; may all sentient beings in every place constantly see the buddhas, and fully understand that the Tathāgata fills the realm of empty space; may all sentient beings be complete in the sovereign body of a buddha, and everywhere in the ten directions accomplish the way and expound the Dharma; may all sentient beings meet with good friends, constantly hear the Dharma of the Buddha, and obtain toward all the Tathāgatas a faith that cannot be broken or lost; may all sentient beings be able to extol the arising of the buddhas, and cause those who see it to attain purity everywhere.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of praising the Buddha's appearing in the world; it is for the sake of causing sentient beings to see all the buddhas, to make offerings to them and serve them, and to be ultimately pure in the unsurpassed Dharma.
Gate two, the giving of the great earth: giving away the whole of the earth
“Sons of the Buddha! The bodhisattva-mahāsattva gives away the great earth: whether he gives it to the buddhas, for the raising of monastic dwellings; or gives it to bodhisattvas and to good friends, for them to use as they see fit; or gives it to the assembly of monks, to be their dwelling place; or gives it to his father and mother; or gives it to other persons (those who have wealth and who are neither objects of reverence nor objects of compassion), to śrāvakas, to pratyekabuddhas, and to every kind of field of merit, and on down to all the poor, the orphaned and destitute (those with neither father nor mother to shelter them), and the rest of the four assemblies, giving it all to them as they see fit so that they lack nothing; or gives it away for the raising of the stūpas and temples of the Tathāgata. In every one of these various places he furnishes them completely with the utensils that sustain life (the implements of daily use), letting them take and use them as they wish, with nothing they need fear.
“When the bodhisattva-mahāsattva gives land in any quarter whatsoever, he dedicates his various roots of goodness in this way: ‘May all sentient beings be complete in the pure ground of omniscience, and all reach the further shore of the whole range of Samantabhadra's practices; may all sentient beings obtain the ground of total retention, and with right mindfulness receive and uphold all the dharmas of the buddhas; may all sentient beings obtain the power of upholding and sustaining, and be constantly able to guard the teaching of all the buddhas; may all sentient beings obtain a mind like the great earth, so that toward all sentient beings their thought is constantly pure and without any evil intent; may all sentient beings hold fast to the lineage of the buddhas, and accomplish the successive stages of the bodhisattva grounds without any breaking off; may all sentient beings be everywhere a place of peace and security for all, and all be tamed and made to dwell in the pure path; may all sentient beings benefit the world just as the Tathāgatas do, everywhere causing others to cultivate diligently and to dwell in the power of a buddha; may all sentient beings be everywhere loved and delighted in by the world, and all be made to dwell in the unsurpassed joy of a buddha; may all sentient beings obtain skillfulness in means, and dwell within the powers of a buddha and the dharmas of fearlessness; may all sentient beings obtain a wisdom like the great earth, and freely cultivate all the dharmas of the buddhas.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness at the time of giving the great earth, for the sake of causing sentient beings all to attain the ultimate pure ground of all the Tathāgatas.
Gate three, the giving of servants: giving people as well, and caring also for those people's hearts
“Sons of the Buddha! The bodhisattva-mahāsattva gives away boy-servants and menservants (the boy attends and waits upon others, the manservant is furnished for labor), making offerings to all the buddhas, to bodhisattvas, and to true good friends; or he gives them to the jewel of the Saṅgha; or he presents them to his father and mother, who are such excellent fields of merit; or again he gives them to sentient beings afflicted with sickness and suffering, so that they lack nothing and their lives may be preserved; or again he gives them to the poor and the orphaned and destitute and to all others who have no one to look after them; or, for the sake of guarding the stūpas and temples of the Tathāgata, or for the sake of writing out and upholding the true Dharma of the buddhas, he gives servants numbering hundreds of thousands of koṭis of nayutas, at whatever time they are needed. Those servants are all clever and skillful, their dispositions are of themselves tamed and pliant, they are constantly diligent and vigorous and without indolence, and they are furnished with a mind that is straight, a mind at ease, a mind of benefit, a mind of kindness, a mind of respectfulness, a mind without resentment, and a mind without enmity; they are able to follow what is fitting to the customs of the place where the recipient dwells, and to work every kind of benefit in every kind of place; and they have all come by the summons of the bodhisattva's pure deeds, so that there is nothing among talents, arts, crafts, and calculation that they have not mastered, and they are well able to attend and serve so that the recipient's heart is made glad.
“At that time the bodhisattva dedicates his various roots of goodness in this way: ‘May all sentient beings obtain a tamed and pliant mind, and cultivate roots of goodness at the place of all the buddhas; may all sentient beings, according with what is fitting, make offerings to all the buddhas, and be able to hear and receive whatever the buddhas expound; may all sentient beings be taken in by the Buddha, constantly contemplate the Tathāgata, and have no other thought; may all sentient beings not break or lose the lineage of the buddhas, and diligently cultivate all the roots of goodness that accord with the buddhas; may all sentient beings constantly and diligently make offerings to all the buddhas, with never a time that passes in vain; may all sentient beings take up and hold the wondrous meaning of all the buddhas, be pure in speech, and travel about without fear; may all sentient beings constantly delight to see the Buddha, with never a mind that has had enough, and at the place of the buddhas not begrudge even body and life; may all sentient beings be able to see the buddhas, with a mind that is not stained by attachment, leaving behind all reliance upon the world; may all sentient beings turn toward the Buddha alone, and forever leave behind every wrong place of refuge; may all sentient beings accord with the path of the Buddha, their minds constantly delighting to contemplate the unsurpassed Dharma of the Buddha.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness at the time of giving servants; it is for the sake of causing sentient beings to be far removed from dust and defilement, to purify the ground of a buddha, and to be able to manifest the sovereign body of a Tathāgata.
Gate four, the giving of one's own body: handing oneself over to those who come to beg
“Sons of the Buddha! The bodhisattva-mahāsattva gives his own body to those who come to beg; and at the time of giving he gives rise to a humble mind, gives rise to a mind like the great earth, gives rise to a mind that bears all suffering without wavering, gives rise to a mind that attends upon sentient beings without weariness, gives rise to a mind that is toward all sentient beings as a kind mother is, dedicating and turning over to them every good that he has, and gives rise to a mind that pardons and forgives every kind of encroachment on the part of those sentient beings who are foolish and dangerous and utterly evil; and he dwells upon his roots of goodness and diligently gives service.
“At that time the bodhisattva takes all his roots of goodness and dedicates them in this way: ‘May all sentient beings, according to what they need, be constantly without lack, cultivating the practice of a bodhisattva without interruption, not casting away any of the bodhisattva's benefits of meaning, dwelling well upon the path a bodhisattva walks, fully understanding the bodhisattva's nature of equality among dharmas, obtaining a place in the count of the Tathāgata's clan, dwelling in truthful speech, holding fast to the practice of a bodhisattva, causing the worlds to obtain the pure Dharma of the buddhas, and, believing and understanding with a profound mind, realizing the Dharma to its end; may they cause sentient beings to bring forth pure and surpassing roots of goodness, to dwell in great merit, and to be complete in omniscience. And with these roots of goodness may he cause all sentient beings constantly to make offerings to all the buddhas, to understand all dharmas, to receive and uphold and recite them without forgetting, without losing, without breaking, and without scattering them, their minds well tamed, and what is untamed made tame, disciplining it by means of the dharma of stillness. May he cause those sentient beings to dwell upon such matters at the place of the buddhas. And with these roots of goodness may he cause all sentient beings to become foremost stūpas, worthy to receive every kind of offering from the world; cause all sentient beings to become the most excellent fields of merit, obtaining the wisdom of a buddha and awakening all people; cause all sentient beings to become the most excellent recipients, everywhere able to benefit all sentient beings; cause all sentient beings to accomplish the most excellent merit and benefit, able to make others complete in every root of goodness; cause all sentient beings to become the foremost good place for giving, able to make others obtain measureless reward of merit; cause all sentient beings in the three realms all to come forth from them; cause all sentient beings to become foremost guides, able to reveal to the world the path as it truly is; cause all sentient beings to obtain wondrous total retention, complete in holding fast to the true Dharma of all the buddhas; cause all sentient beings to realize the measureless and foremost Dharma realm, complete in the unobstructed right path that is like empty space.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of giving his own body, for the sake of causing sentient beings all to obtain the measureless body of wisdom that is fit to receive offerings.
Gate five, offering the body to the buddhas: after hearing the Dharma, offering the body up
“Sons of the Buddha! The bodhisattva-mahāsattva hears the true Dharma and is glad and delighted, gives rise to a mind of pure faith, and is able with his body to make offerings to the buddhas; he delights in and believes and understands the unsurpassed jewel of the Dharma, and gives rise toward the buddhas to the thought of father and mother; he recites and receives and upholds the unobstructed path of the Dharma, and everywhere enters countless nayutas of dharmas, of jewels of great wisdom, and of gates of roots of goodness; his mind constantly calls to mind measureless buddhas, he enters the realm of the buddhas and penetrates deeply into their meaning; he is able, with the Tathāgata's subtle and secret voice of Brahmā, to raise up clouds of the Dharma of the Buddha and to rain down the rain of Dharma of the Buddha, valiant and sovereign; he is able to discriminate and expound the foremost ground of one who has all knowledge, complete in accomplishing the vehicle of Sarvajñā (omniscience), and with measureless hundreds of thousands of koṭis of nayutas of great dharmas he fills up all the faculties.
“Sons of the Buddha! When at the place of the buddhas the bodhisattva-mahāsattva hears such a Dharma as this, he is measurelessly glad and dwells in the true Dharma; he cuts off his own doubts and causes others to cut off theirs as well; his mind is constantly cheerful and free-flowing, and his merit is accomplished and full; his roots of goodness are complete, and his thought is constantly continuous; he benefits sentient beings, and his mind is constantly without want; he obtains the most excellent wisdom and accomplishes the treasury of vajra; he draws near to the buddhas, purifies the buddha-lands, and constantly and diligently makes offerings to all the Tathāgatas.
“At that time the bodhisattva dedicates his various roots of goodness in this way: ‘May all sentient beings all obtain the perfect and most excellent body, and be taken in by all the buddhas; may all sentient beings constantly draw near to the buddhas, dwelling in dependence upon the buddhas, and constantly be able to behold and gaze upon them, never being far from them; may all sentient beings all obtain a pure and unbreakable body, complete in every merit and every wisdom; may all sentient beings constantly and diligently make offerings to all the buddhas, and practice the ultimate pure conduct in which nothing is obtained; may all sentient beings obtain the body of no-self, apart from self and from what belongs to self; may all sentient beings all be able to divide their bodies throughout the lands of the ten directions, like a shadow appearing yet with no coming and no going; may all sentient beings obtain the sovereign body, going everywhere throughout the ten directions with no self and nothing received; may all sentient beings be born from the body of the Buddha, dwelling in the unsurpassed family of the Tathāgata's body; may all sentient beings obtain the body of the power of the Dharma, whose great strength of patience none can break; may all sentient beings obtain the body beyond comparison, accomplishing the Tathāgata's pure dharma-body; may all sentient beings accomplish the body of world-transcending merit, born in the pure Dharma realm in which nothing is obtained.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of offering his body to the buddhas, for the sake of causing sentient beings to dwell forever in the household of the buddhas of the three times.
Gate six, giving the body to all sentient beings: turning the body into ten things others can use
“Sons of the Buddha! The bodhisattva-mahāsattva gives his body to all sentient beings, for the sake of causing them everywhere to accomplish roots of goodness and to call roots of goodness to mind. The bodhisattva-mahāsattva vows of himself that his body shall be a great bright lamp, everywhere able to illumine all sentient beings; that it shall be a means of joy for sentient beings, everywhere able to take in all sentient beings; that it shall be a subtle and wondrous treasury of the Dharma, everywhere able to bear up all sentient beings; that it shall be a pure light, everywhere able to open up and enlighten all sentient beings; that it shall be a light and shadow for the world, everywhere causing sentient beings constantly to be able to see; that it shall be a cause and condition of roots of goodness, everywhere causing sentient beings constantly to be able to meet with it; that it shall be a true good friend, causing all sentient beings all to receive its teaching and guidance; that it shall be a level road, causing all sentient beings all to be able to tread upon it; that it shall be a complete ease and joy than which there is nothing higher, causing all sentient beings to leave suffering and be pure; that it shall be a bright and clear sun, everywhere working equal benefit for the world.
“At that time the bodhisattva dedicates his various roots of goodness in this way: ‘May all sentient beings constantly draw near to the Buddha and enter into the ground of the Buddha's wisdom; may all sentient beings obtain the wisdom of according, and dwell in unsurpassed awakening; may all sentient beings constantly abide within the Dharma assemblies of the buddhas, their thought well tamed; may all sentient beings have a rule for what they do, complete in the dignified deportment of a buddha; may all sentient beings all attain nirvāṇa, understanding deeply the meaning of the Dharma; may all sentient beings be complete in the practice of knowing what is enough, born in the family of the Tathāgata; may all sentient beings cast off ignorance and desire, and dwell in the aspiration of a buddha; may all sentient beings give rise to surpassing roots of goodness, and sit beneath the tree of awakening; may all sentient beings slay the thief of the afflictions, and leave behind the mind of enmity and harm; may all sentient beings be complete in guarding and upholding all the dharmas of the buddhas.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of giving his body to all sentient beings; it is for the sake of benefiting all sentient beings and causing them to obtain the unsurpassed place of peace and security.
Gate seven, serving the buddhas: serving with the body, and serving with the mind as well
“Sons of the Buddha! The bodhisattva-mahāsattva himself uses his body to attend and serve the buddhas; at the place of the buddhas he thinks of repaying their weighty kindness, with the thought of them as father and mother, and gives rise toward all the Tathāgatas to deep faith and delight; with a pure mind he guards and upholds the awakening of the Buddha, and dwells in the dharmas of the buddhas; he leaves behind the thought of the world and is born in the family of the Tathāgata; he accords with the buddhas and leaves behind the realm of Māra; he fully understands all that the buddhas practice, and accomplishes himself as a vessel for the Dharma of all the buddhas.
“At that time the bodhisattva dedicates these roots of goodness in this way: ‘May all sentient beings obtain a pure mind, adorning themselves with the jewels of omniscience; may all sentient beings dwell in being well tamed, far removed from every unwholesome deed; may all sentient beings obtain a firm retinue that cannot be broken, everywhere able to take in the true Dharma of the buddhas; may all sentient beings become disciples of the Buddha, and reach the bodhisattva's ground of consecration; may all sentient beings constantly be taken in by the buddhas, forever apart from all unwholesome dharmas; may all sentient beings accord with the buddhas and cultivate the most excellent dharmas of a bodhisattva; may all sentient beings enter the realm of the Buddha, and all receive the prediction of omniscience; may all sentient beings be wholly equal with all the Tathāgatas, sovereign in every dharma of a buddha without exception; may all sentient beings all be taken in by the buddhas, and constantly be able to cultivate deeds in which there is no grasping; may all sentient beings constantly be the foremost attendants of the buddhas, cultivating the practice of wisdom at the place of all the buddhas.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of attending and serving the buddhas; it is because he wishes to realize the awakening of the buddhas, because he wishes to rescue and guard all sentient beings, because he wishes to come forth from the whole of the three realms, because he wishes to accomplish a mind that does no harm, because he wishes to obtain measureless and vast awakening, because he wishes to accomplish the wisdom that illumines the Dharma of the Buddha, because he wishes constantly to be taken in by the buddhas, because he wishes to obtain the protection of the buddhas, because he wishes to believe and understand all the dharmas of the buddhas, because he wishes to accomplish roots of goodness equal to those of the buddhas of the three times, and because he wishes to fill out the mind without regret and to realize the dharmas of all the buddhas.
Gate eight, the giving of the royal throne: giving away everything in the realm, and the throne along with it
“Sons of the Buddha! The bodhisattva-mahāsattva gives away all the things in the land of his realm, and on to the royal throne itself, all of which he is able to relinquish; toward every kind of worldly affair his mind attains sovereignty, without tie, without bond, and without any clinging attachment; he is far removed from evil deeds and benefits sentient beings; he does not cling to the fruits and retributions of deeds, does not delight in worldly dharmas, and no longer craves the places of birth in the states of existence; though he dwells within the world, it is not in this place that he takes birth; his mind clings neither to the aggregates nor to the elements nor to the sense-fields, and toward inner dharmas and outer dharmas his mind has no dwelling; he constantly does not forget or lose the bodhisattva practices, and has never been far from good friends; he holds fast to the vast practices and vows of the bodhisattvas, and constantly delights to serve all good companions.
“At that time the bodhisattva dedicates these roots of goodness in this way: ‘May all sentient beings become great kings of the Dharma, sovereign in the Dharma and reaching the further shore; may all sentient beings accomplish the kingship of the Dharma of the Buddha, crushing every affliction, that thief and foe; may all sentient beings dwell upon the throne of a buddha, obtain the wisdom of a Tathāgata, and expound the Dharma of the Buddha; may all sentient beings dwell in the realm of the Buddha, able to turn the unsurpassed and sovereign wheel of the Dharma; may all sentient beings be born in the family of the Tathāgata, sovereign in the Dharma, guarding and upholding the lineage of the buddhas so that it is never cut off; may all sentient beings reveal the true Dharma of measureless kings of the Dharma, and accomplish boundless great bodhisattvas; may all sentient beings dwell in the pure Dharma realm and become great kings of the Dharma, manifesting the arising of buddhas one after another without a break; may all sentient beings become kings of wisdom among the worlds, transforming and guiding the flock of the living without setting it aside for a moment; may all sentient beings become everywhere, for all sentient beings within the Dharma realm and the realm of empty space and all worlds, lords of the giving of Dharma, so that all are able to dwell in the great vehicle; may all sentient beings be able to become kings complete in every good, equal to the roots of goodness of the buddhas of the three times.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of giving away the royal throne; it is for the sake of causing all those sentient beings ultimately to dwell in the place of peace and security.
Gate nine, the giving of the royal capital: giving away the capital city and the customs duties together
“Sons of the Buddha! When the bodhisattva-mahāsattva sees people come to beg for the king's capital, the great city adorned and splendid, and all the duties gathered at the barrier-passes (the guard posts of the passes), he gives them all away, with no grudging in his mind; he turns his mind solely toward awakening and makes the great vow, dwelling in great loving-kindness and practicing great compassion, his aspiration glad and delighted, benefiting sentient beings; with vast wisdom he understands the deep Dharma, and dwells in the buddhas' nature of equality among dharmas. He practices giving because his arousing of the mind is for the sake of seeking omniscience; because he has given rise to deep delight in the dharma of sovereignty; because he seeks to realize the wisdom of sovereignty; because he would purify and cultivate every merit; because he would dwell in firm and vast wisdom; because he would widely gather all roots of goodness; because he would cultivate the vow for every dharma of a buddha; because he would awaken of himself to the dharma of great wisdom; because he would dwell in the mind of awakening without retrogressing; and because he would cultivate all the practices and vows of a bodhisattva and the knowledge of all modes on to the very end.
“With these roots of goodness he dedicates in this way: ‘May all sentient beings all be able to adorn and purify measureless lands, and present them to the buddhas as their dwelling place; may all sentient beings constantly delight to dwell in the araṇya (the still and secluded dwelling place), still and unmoving; may all sentient beings never rely upon royal capitals and settlements, their minds delighting in stillness and forever attaining what is ultimate; may all sentient beings never delight in or cling to any world, and constantly delight to be far from the speech of the common world; may all sentient beings obtain a mind free of craving, giving away everything they possess with no mind that regrets it halfway; may all sentient beings obtain the mind of coming forth, casting away all the affairs of a household; may all sentient beings obtain a mind without grudging, constantly practicing generosity; may all sentient beings obtain a mind without attachment, leaving behind the dharma of dwelling at home; may all sentient beings be able to leave the mass of suffering, extinguishing every calamity and every dread; may all sentient beings adorn and purify all the worlds of the ten directions, and present them to the buddhas.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of giving away the royal capital, for the sake of causing sentient beings all to be able to adorn and purify the buddha-lands.
Gate ten, the giving of the whole retinue of the inner palace: ten kinds of mind that do not cling
“Sons of the Buddha! All the retinue of the bodhisattva-mahāsattva's inner palace, the attendant women and the singing girls, are upright in form and complete in ability, and their talking and laughing, their singing and dancing, are all subtle and skillful; with every kind of garment and every kind of flower and perfume they adorn their bodies, so that those who see them are glad and their feelings never have enough. Such precious women as these number hundreds of thousands of myriads of koṭis of nayutas, and all are born of the bodhisattva's wholesome deeds, sovereign and free as they wish, respectful and compliant and without fault; and he gives them all to those who come to beg, and within this has no mind of loving delight, no mind of looking back with longing, no mind of indulgent attachment, no mind of being tied, no mind of grasping, no mind of craving and defilement, no mind of discrimination, no mind that follows after them, no mind that takes up their marks, and no mind of wishing for pleasure.
“At that time the bodhisattva contemplates his various roots of goodness, and dedicates them because he would cause all sentient beings all to attain deliverance; dedicates them because he would obtain the gladness of the Dharma of the Buddha; dedicates them because he would obtain firmness within what is not firm; dedicates them because he would obtain the unbreakable mind of vajra wisdom; dedicates them because he would enter the site of awakening of the buddhas; dedicates them because he would reach the further shore; dedicates them because he would obtain the unsurpassed mind of awakening; dedicates them because he would be able with wisdom to fully understand all dharmas; dedicates them because he would bring forth every root of goodness; and dedicates them because he would enter the household of the buddhas of the three times.
“Sons of the Buddha! Dwelling upon such dharmas as these, the bodhisattva-mahāsattva is born in the family of the Tathāgata; he increases the pure and excellent causes of the buddhas, and brings forth the most excellent path of omniscience; he enters deeply into the bodhisattva's vast deeds of wisdom, extinguishes all the defilement and vexation of the worlds, and is constantly able to make offerings and give to the fields of merit; for all sentient beings he expounds the wondrous Dharma, establishes them skillfully, causes them to cultivate every pure practice, and constantly and diligently takes in every root of goodness.
“At that time the bodhisattva dedicates his various roots of goodness in this way: ‘May all sentient beings constantly obtain a measureless retinue of samādhis, the bodhisattva's excellent concentration continuing without break; may all sentient beings constantly delight to see the Buddha, and all enter the samādhi of the adornment of the buddhas; may all sentient beings accomplish the bodhisattva's inconceivable concentration, and freely sport in measureless spiritual penetrations; may all sentient beings enter the concentration of things as they truly are, and obtain an unbreakable mind; may all sentient beings entirely obtain the bodhisattva's profound samādhis, and attain sovereignty in every meditative concentration; may all sentient beings obtain a liberated mind, and accomplish the retinue of all samādhis; may all sentient beings attain skill in every kind of samādhi, and all be able to take in the marks of every samādhi; may all sentient beings obtain the samādhi of surpassing wisdom, and be everywhere able to study every gate of samādhi; may all sentient beings obtain the unobstructed samādhi, and entering deep meditative concentration never fall away from it; may all sentient beings obtain the samādhi without attachment, their minds constantly in right reception, not taking up dualistic dharmas.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness at the time of giving away the whole retinue of the inner palace; it is for the sake of causing all sentient beings to obtain a pure retinue that cannot be broken; for the sake of causing all sentient beings to obtain a retinue of bodhisattvas; for the sake of causing all sentient beings all to be satisfied in the Dharma of the Buddha; for the sake of causing all sentient beings to be satisfied in all the powers of omniscience; for the sake of causing all sentient beings to realize unsurpassed wisdom; for the sake of causing all sentient beings to obtain a retinue that accords with them; for the sake of causing all sentient beings to obtain the company of those of the same aspiration and the same practice; for the sake of causing all sentient beings to be complete in every merit and every wisdom; for the sake of causing all sentient beings to accomplish pure roots of goodness; for the sake of causing all sentient beings to obtain a good and harmonious retinue; for the sake of causing all sentient beings to accomplish the Tathāgata's pure dharma-body; for the sake of causing all sentient beings to accomplish an eloquence that follows the right order of reason, well expounding the inexhaustible Dharma-treasury of the buddhas; for the sake of causing all sentient beings forever to cast away all worldly roots of goodness and together to cultivate the pure roots of goodness that transcend the world; for the sake of causing all sentient beings to be full in their pure deeds and to accomplish every pure dharma; and for the sake of causing every dharma of a buddha to appear before all sentient beings, adorning and purifying everywhere with the light of the Dharma.
Gate eleven, the giving of wife and children: as Prince Sudāna did
“Sons of the Buddha! The bodhisattva-mahāsattva is able to give away the wife and children he loves, just as did Prince Sudāna of old (whose name here means Good Love, or else Fine Love), and the bodhisattva King Manifest Adornment, and the rest of the measureless bodhisattvas. At that time the bodhisattva, riding upon the mind of Sarvajñā (omniscience), practices every kind of giving and purifies and cultivates the bodhisattva's path of giving. His mind is pure, with no regret halfway; he exhausts all that he treasures and gives it away, seeking omniscience alone; he causes sentient beings to purify the aspiration of their profound minds, to accomplish the practice of awakening, to contemplate the bodhisattva's path, to call to mind the awakening of a buddha, and to dwell in the lineage of the buddhas.
“Having accomplished such a mind of giving as this, the bodhisattva-mahāsattva decisively aspires to and seeks the body of a Tathāgata; he contemplates his own body and sees that it belongs to all people and is not his own to command; and again with his body he everywhere takes in sentient beings, giving to all as an island of jewels does, and causing those who are not yet satisfied to be satisfied. Guarding and caring for sentient beings in this way, the bodhisattva would make his own body a foremost stūpa, causing all everywhere to give rise to gladness; would give rise to a mind of equality toward the world; would be a cool pool for sentient beings; would give every ease and joy to sentient beings; would be a great lord of giving for sentient beings; sovereign in wisdom, knowing well the practices a bodhisattva practices, he is able in this way to adorn himself with the great vow; turning toward omniscience, he vows to become an unsurpassed field of merit for wisdom; calling sentient beings to mind everywhere and constantly guarding them, he is able to accomplish the benefit of his own body; the light of his wisdom illumines the world everywhere, and he constantly and diligently calls to mind the bodhisattva's mind of giving, and constantly delights to contemplate the realm of the Tathāgata.
“Sons of the Buddha! With a liberated mind that is without bond and without attachment, the bodhisattva-mahāsattva dedicates in this way the roots of goodness gathered from giving away wife and children: ‘May all sentient beings dwell in the awakening of a buddha, and giving rise to a transformation body, turn the irreversible wheel of the Dharma throughout the Dharma realm; may all sentient beings obtain a body without attachment, and with the power of their vows travel through all the buddha-lands; may all sentient beings cast away the mind of love and hate, and cut off the fetters of craving and anger; may all sentient beings become sons of the buddhas, following what the Buddha practices; may all sentient beings, at the place of the buddhas, give rise to their own minds, which cannot be thwarted or broken; may all sentient beings constantly be sons of the Buddha, born from the Dharma by transformation; may all sentient beings obtain the ultimate place, accomplishing the Tathāgata's sovereign wisdom; may all sentient beings realize the awakening of a buddha, forever apart from the afflictions; may all sentient beings be able fully to expound the path of a buddha's awakening, and constantly delight to practice the unsurpassed giving of Dharma; may all sentient beings obtain a mind of right concentration, not broken by any of the conditions; may all sentient beings sit beneath the tree of awakening, accomplish the most perfect awakening, and reveal it to measureless good men and good women born from the Dharma by transformation.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of giving away wife and children, for the sake of causing sentient beings all to be able to realize unobstructed liberation and the wisdom without attachment.
Gate twelve, the giving of house and home: knowing that a household will fall apart, and so being able to let it go
“Sons of the Buddha! The bodhisattva-mahāsattva takes his adorned house and home and his many goods and, as any come to beg, gives them all away, practicing the dharma of giving; toward his household he has no attachment, and is far removed from every thought and reflection about dwelling at home (the thinking and discriminating within the mind); he loathes the affairs of a household and the utensils that sustain life, neither craving them nor savoring them, his mind not tied to them; he knows that a household is easily broken and scattered, his mind constantly weary of it and casting it aside, and within it there is nothing at all he loves or delights in; he wishes only to leave home and cultivate the practice of a bodhisattva, adorning himself with the dharmas of the buddhas; he relinquishes everything, with no mind that regrets it halfway, and is constantly praised by the buddhas; his house and home and his wealth, whatever he has and wherever it is, he gives away in kindness, with no mind that clings to it; and when he sees any come to beg, his mind gives rise to joy and celebration.
“At that time the bodhisattva dedicates these roots of goodness in this way: ‘May all sentient beings cast away wife and children, and accomplish the foremost joy of leaving home; may all sentient beings be freed from the bonds of a household and enter into the state that is not a household, cultivating pure conduct within the dharmas of the buddhas; may all sentient beings cast away the defilement of stinginess, delight in every kind of giving, and never retrogress in mind; may all sentient beings forever leave behind the dharma of a household, with few desires and knowing what is enough, storing nothing up; may all sentient beings come forth from the household of the common world and dwell in the family of the Tathāgata; may all sentient beings obtain the unobstructed Dharma, and extinguish every path of hindrance; may all sentient beings leave behind love for their kin, so that though they appear as dwelling at home their minds cling to nothing; may all sentient beings be well able to teach and guide others, and without leaving the dharma of the household expound the wisdom of a buddha; may all sentient beings, though their bodies appear within the home, have minds that constantly dwell in accord with the wisdom of a buddha; may all sentient beings, upon the ground of dwelling at home, dwell upon the ground of a buddha, and everywhere cause measureless and boundless sentient beings to give rise to a mind of gladness.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness at the time of giving away house and home, for the sake of causing sentient beings to accomplish the bodhisattva's every kind of practice and vow and the wisdom of the spiritual penetrations.
Gate thirteen, the giving of all gardens, groves, terraces and pavilions: turning a place of amusement into a place of delight in the Dharma
“Sons of the Buddha! When the bodhisattva-mahāsattva gives away every kind of garden and grove, terrace and pavilion, and adorned place of sport and pleasure, he calls this to mind and says: ‘I shall be a fine garden and grove for all sentient beings; I shall reveal to all sentient beings the joy of the Dharma; I shall give to all sentient beings the thought of gladness; I shall show to all sentient beings boundless joy and delight; I shall open the pure gate of the Dharma for all sentient beings; I shall cause all sentient beings to give rise to a mind of gladness; I shall cause all sentient beings to obtain the awakening of a buddha; I shall cause all sentient beings to accomplish and fulfil the great vow; I shall be toward all sentient beings as a kind father is; I shall cause all sentient beings to contemplate with wisdom; I shall give to all sentient beings the utensils that sustain life; I shall be toward all sentient beings as a kind mother is, growing every root of goodness and every great vow.’
“Sons of the Buddha! When the bodhisattva-mahāsattva cultivates the roots of goodness in this way, he gives rise to no weariness toward evil sentient beings, nor does he mistakenly give rise to a mind that casts them aside. Even if all the sentient beings that fill the world do not know his kindness, the bodhisattva has never had any dislike or resentment toward them, nor does he give rise to a single thought of seeking any return; he wishes only to extinguish their measureless suffering and vexation; toward all the worlds his mind is like empty space, stained by nothing, and he everywhere contemplates the true mark of all dharmas; he makes the great vow to extinguish the suffering of sentient beings, and never wearies of or casts away his aspiration for the great vehicle; he extinguishes every view, and cultivates the bodhisattvas' practices and vows of equality.
“Sons of the Buddha! When the bodhisattva-mahāsattva has contemplated in this way, he takes in the roots of goodness and dedicates them all, thus: ‘May all sentient beings in thought after thought grow measureless wholesome dharmas, and accomplish the unsurpassed mind of the garden and grove; may all sentient beings obtain the unmoving Dharma, and be made glad by seeing all the buddhas; may all sentient beings delight in the garden park of the Dharma, and obtain the wondrous joy of the garden parks of the buddha-lands; may all sentient beings obtain a pure and subtly wondrous mind, and constantly see the garden and grove of the Tathāgata's spiritual feet; may all sentient beings obtain the sportive joy of a buddha, and constantly sport well within the realm of wisdom; may all sentient beings obtain the joy of sporting, and go everywhere to the sites of awakening and the Dharma assemblies of the buddha-lands; may all sentient beings accomplish the bodhisattva's liberated sporting, and to the end of future kalpas practice the bodhisattva practices with a mind that never wearies; may all sentient beings see all the buddhas filling the Dharma realm, give rise to a vast mind, and dwell in the garden and grove of the buddhas; may all sentient beings all be able to go everywhere to all the buddha-lands, and in each single land make offerings to the buddhas; may all sentient beings obtain a mind of wholesome desire, and purely adorn all the buddha-lands.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of giving away every garden and grove, terrace and pavilion; it is for the sake of causing sentient beings to see all the buddhas and to sport in the gardens and groves of all the buddhas.
Gate fourteen, holding the great assembly of giving: a great assembly that troubles not one sentient being
“Sons of the Buddha! The bodhisattva-mahāsattva holds hundreds of thousands of koṭis of nayutas of measureless and countless vast assemblies of giving, all of them pure and approved by the buddhas, and from beginning to end he does not injure or trouble a single sentient being; he everywhere causes sentient beings to be far from every evil, to purify the path of the three kinds of action, and to accomplish wisdom; he opens and sets forth measureless hundreds of thousands of koṭis of nayutas of asaṃkhyeyas (countless numbers) of pure realms, and gathers measureless hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of wondrous goods that sustain life; he gives rise to the mind of awakening that is exceedingly hard to obtain, practices giving without limit or measure, and causes sentient beings to dwell in the pure path, good in the beginning, the middle, and the end, and to give rise to pure faith and understanding; following what hundreds of thousands of koṭis of measureless sentient beings delight in, he makes them all glad, and with great loving-kindness and compassion he rescues and guards all, serving and making offerings to the buddhas of the three times; and because he would accomplish the lineage of all the buddhas, he practices giving with no mind that regrets it halfway, increases the faculty of faith, accomplishes and fulfils the excellent practice, and in thought after thought advances in the dāna-pāramitā (the perfection of giving that goes to the further shore).
“At that time the bodhisattva dedicates his various roots of goodness in this way: ‘May all sentient beings give rise to the mind of the great vehicle, and all be able to accomplish the giving of the Mahāyāna (the great vehicle); may all sentient beings all be able to practice the giving of the great assembly, the giving that exhausts all, the giving that is good, the most excellent giving, the unsurpassed giving, the giving above which there is nothing higher, the giving that has no equal, the giving that surpasses all the worlds, and the giving that all the buddhas praise; may all sentient beings become foremost lords of giving, saving sentient beings from among the evil destinies, and causing them all to be able to enter the unobstructed path of wisdom, to cultivate the vow of equality and the roots of goodness as they truly are, and to obtain the undifferentiated wisdom that realizes its own object; may all sentient beings dwell in the still wisdom of the meditative concentrations, enter the deathless path, carry through to the end every spiritual penetration and every wisdom, be valiant and vigorous, be complete in all the grounds, adorn the Dharma of the Buddha, reach the further shore, and never retrogress; may all sentient beings hold great assemblies of giving without ever wearying, saving and relieving sentient beings without rest, on to the ultimate unsurpassed knowledge of all modes; may all sentient beings constantly and diligently plant every root of goodness, and reach the further shore of measureless merit; may all sentient beings constantly receive the praise of the buddhas, be everywhere great lords of giving for the world, complete in merit, filling the Dharma realm, illumining the ten directions everywhere, and bestowing unsurpassed joy; may all sentient beings hold great assemblies of giving, widely gather roots of goodness, take in sentient beings equally, and reach the further shore; may all sentient beings accomplish the most excellent giving, and everywhere cause sentient beings to dwell in the foremost vehicle; may all sentient beings become those who give at the fitting time, forever apart from giving at the wrong time, their great giving carried to the end; may all sentient beings accomplish wholesome giving, and reach the further shore of the great giving of a buddha, that man among men; may all sentient beings ultimately and constantly practice the giving of great adornment, taking all the buddhas without exception as their teachers, drawing near to them all and raising up great offerings; may all sentient beings dwell in pure giving, gathering measureless merit equal to the Dharma realm, and reaching the further shore; may all sentient beings become great lords of giving among the worlds, vowing to deliver the flock of kinds, and dwelling upon the ground of a Tathāgata.’ This is the bodhisattva-mahāsattva's dedication of the roots of goodness of holding the great assembly of giving, for the sake of causing sentient beings to practice unsurpassed giving, the ultimate giving of a buddha, the accomplishing of wholesome giving, unbreakable giving, the giving that offers to the buddhas, giving without anger or resentment, giving that rescues sentient beings, giving that accomplishes omniscience, giving that constantly sees the buddhas, giving of wholesome vigor, and the vast giving that accomplishes all the merits of a bodhisattva and the wisdom of the buddhas.
Gate fifteen, the giving of the goods that sustain life: the rest cannot be told to the end, and so at the last all utensils are spoken of together
“Sons of the Buddha! The bodhisattva-mahāsattva gives away all the goods that sustain life, with no craving or grudging in his mind, and seeking no reward; he has no hope of the wealth and joy of the world, leaves behind the mind of deluded thinking, and thinks well upon the Dharma; because he would benefit all sentient beings, he closely and finely contemplates the real nature of all dharmas; following the various differences among sentient beings, and what each of them uses and each of them seeks, he provides measureless utensils that sustain life, all of whose ornaments are subtle and fine; he practices boundless giving, practices giving of every kind, and gives away to the very end both what is within and what is without; and when he practices such giving as this, the power of his aspiration increases, he obtains great merit, and accomplishes the jewel of the mind; he is constantly able to guard all sentient beings, causing them all to bring forth surpassing aspirations, and has never had a mind that sought any return; all his roots of goodness are equal to those of the buddhas of the three times, and he takes them all to fulfil the knowledge of all modes.
“Sons of the Buddha! With the roots of goodness of all this giving the bodhisattva-mahāsattva dedicates to sentient beings: ‘May all sentient beings be pure and tamed; may all sentient beings extinguish the afflictions, and adorn and purify all the buddha-lands; may all sentient beings, with a pure mind, in a single thought pervade the Dharma realm; may the wisdom of all sentient beings fill empty space and the Dharma realm; may all sentient beings obtain omniscience, everywhere enter the three times and tame sentient beings, and at all times constantly turn the pure and irreversible wheel of the Dharma; may all sentient beings be complete in omniscience, well able to manifest the skillful means of the spiritual penetrations and to benefit sentient beings; may all sentient beings all be able to awaken and enter into the awakening of the buddhas, and to the end of future kalpas, in the worlds of the ten directions, constantly expound the true Dharma without ever resting, causing all sentient beings everywhere to be able to hear and know it; may all sentient beings cultivate the bodhisattva practices through measureless kalpas, and all attain perfection; may all sentient beings, in all worlds — be they defiled or pure, small or great, coarse or fine, facing downward or facing upward, whether of a single adornment or of the various adornments that can be expounded — in worlds numbering as the number of the worlds, cultivate the bodhisattva practices with no place left unpervaded; may all sentient beings in thought after thought constantly perform all the buddha-deeds of the three times, teaching and transforming sentient beings so that they turn toward omniscience.’
The general conclusion: the gladness that arises at the sight of one who begs, which the joys of the nine kings cannot match
“Sons of the Buddha! Following upon all that sentient beings need, the bodhisattva-mahāsattva gives to them with such asaṃkhyeya (countless) goods as these; it is for the sake of causing the Dharma of the Buddha to continue without break, and with great compassion he everywhere rescues and guards all sentient beings; he dwells upon great loving-kindness and cultivates the bodhisattva practices; toward the instruction of the Buddha he never from beginning to end transgresses, and with skillfulness in means he cultivates every good, not cutting off the lineage of any of the buddhas; whatever people seek he gives them, without any weariness or trouble, relinquishing everything and never having regretted it halfway, and constantly and diligently dedicating it to the path of omniscience.
“At that time, from the lands of the ten directions, people of every kind of form and class, of every kind of destiny of birth, and of every kind of field of merit all come together and gather at the place of the bodhisattva, seeking and asking for every kind of thing. Seeing them, the bodhisattva takes them all in everywhere; his mind gives rise to gladness, as at the sight of a good friend; in great compassion he pities them and thinks to fulfil their wishes; his mind of relinquishing increases without rest and without weariness; and following what they seek, he causes them all to be satisfied and to leave behind the suffering of poverty.
“At that time all those who beg are greatly glad and joyful in their minds, and passing the word from one to another they extol and praise the virtue of the bodhisattva, so that his fine renown spreads far and people come to him from everywhere. Seeing this, the bodhisattva is measurelessly glad; and though one were to enjoy for a hundred thousand koṭis of nayutas of kalpas the joy of Śakra, for countless kalpas the joy of the Yāma Heaven, for measureless kalpas the joy of the Tuṣita Heaven, for boundless kalpas the joy of the Heaven of Good Transformation, for unequalled kalpas the joy of the Heaven of Free Enjoyment of Others' Emanations, for innumerable kalpas the joy of a Brahmā king, for unnameable kalpas the joy of a wheel-turning king ruling over a three-thousandfold realm, for unthinkable kalpas the joy of the Heaven of Universal Purity, and for inexpressible kalpas the joy of the Heaven of the Pure Abodes — none of them could match this gladness. When the bodhisattva-mahāsattva sees those who beg come before him, he is glad and delights in it, rejoicing and leaping up; his faith increases, his aspiration is pure, his faculties are tamed and pliant, his faith and understanding are accomplished and full, and he advances on even to the awakening of the buddhas.
“Sons of the Buddha! With these roots of goodness the bodhisattva-mahāsattva dedicates because he would benefit all sentient beings; dedicates because he would give ease and joy to all sentient beings; dedicates because he would cause all sentient beings to obtain the great benefit of meaning; dedicates because he would cause all sentient beings all to attain purity; dedicates because he would cause all sentient beings all to seek awakening; dedicates because he would cause all sentient beings all to attain equality; dedicates because he would cause all sentient beings all to obtain a worthy and good mind; dedicates because he would cause all sentient beings all to enter the Mahāyāna (the great vehicle); dedicates because he would cause all sentient beings all to obtain worthy and good wisdom; and dedicates because he would cause all sentient beings all to be complete in the practices and vows of the bodhisattva Samantabhadra, to fulfil the vehicle of the ten powers, and to manifest the accomplishment of right awakening.
Freedom from marks (Chengguan's outline): at the time of dedicating, not clinging even to “dedication”
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates his various roots of goodness in this way, his bodily action, his verbal action, and his mental action all attain liberation, without attachment and without bond; there is no perception of a sentient being, no perception of one who lives, no perception of a pudgala (one who takes up the destinies), no perception of a person, no perception of a child, no perception of one who is born, no perception of one who acts, no perception of one who receives, no perception of “being,” no perception of “nonbeing,” no perception of this world or the world hereafter, no perception of dying here and being born there, no perception of permanence, no perception of impermanence, no perception of the three states of existence, no perception of the absence of the three states of existence — neither perception nor non-perception. And thus it is neither a dedication that is bound, nor a dedication that is released from bondage; neither a dedication of deeds, nor a dedication of the retribution of deeds; neither a dedication of discrimination, nor a dedication without discrimination; neither a dedication of thinking, nor a dedication of having thought; neither a dedication that has a mind, nor a dedication that has no mind.
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he does not cling to the inner, nor cling to the outer; does not cling to that which takes an object, nor cling to the object taken; does not cling to cause, nor cling to fruit; does not cling to dharma, nor cling to non-dharma; does not cling to thinking, nor cling to non-thinking; does not cling to form, nor cling to the arising of form, nor cling to the ceasing of form; does not cling to feeling, perception, formations, or consciousness, nor cling to the arising of feeling, perception, formations, or consciousness, nor cling to the ceasing of feeling, perception, formations, or consciousness.
“Sons of the Buddha! If the bodhisattva-mahāsattva is able not to cling to these dharmas, then he does not bind form, nor bind the arising of form, nor bind the ceasing of form; he does not bind feeling, perception, formations, or consciousness, nor bind the arising of feeling, perception, formations, or consciousness, nor bind the ceasing of feeling, perception, formations, or consciousness. And if he is able not to bind these dharmas, then with respect to all dharmas there is also no releasing at all. Why is this? There is not the least dharma that is now arising, that has already arisen, or that will arise; there is no dharma that can be taken up, no dharma that can be clung to. Such is the own-mark of all dharmas: they are without own-nature, and own-nature and mark are apart; they are not one and not two, not many and not measureless, not small and not great, not narrow and not broad, not deep and not shallow, not still and not frivolous talk, not a place and not a non-place, not dharma and not non-dharma, not substance and not non-substance, not existent and not non-existent.
“When the bodhisattva contemplates dharmas in this way, they become non-dharma; and within the realm of words he sets them up in accord with the world, so that non-dharma is spoken of as dharma; he does not cut off the paths of action, does not cast away the bodhisattva practices, and in seeking omniscience never retrogresses to the end; he fully knows that all the conditions of action are like a dream, that sounds are like an echo, that sentient beings are like shadows, and that all dharmas are like an illusion, and yet he does not break the power of the deeds of causes and conditions; he fully knows that the working of deeds is vast, understands that all dharmas are wholly without anything done, and yet practices the path of non-doing without ever letting it lapse for a moment.
The explanation of the name: why it is called “dedication”
“Sons of the Buddha! This bodhisattva-mahāsattva dwells in omniscience, and whether in a place or in a non-place he everywhere dedicates all to the nature of omniscience; in every place he dedicates, and does not retrogress.
“By what meaning is it called dedication? Because he crosses the world forever and reaches the further shore, it is called dedication; because he comes forth forever from the aggregates and reaches the further shore, it is called dedication; because he crosses beyond the path of words and reaches the further shore, it is called dedication; because he leaves every kind of perception and reaches the further shore, it is called dedication; because he cuts off forever the view of a body and reaches the further shore, it is called dedication; because he leaves forever the place of reliance and reaches the further shore, it is called dedication; because he cuts short forever what is done and reaches the further shore, it is called dedication; because he comes forth forever from the states of existence and reaches the further shore, it is called dedication; because he casts away forever every grasping and reaches the further shore, it is called dedication; because he comes forth forever from worldly dharmas and reaches the further shore, it is called dedication.
The fruit of the station (Chengguan's outline): dedicating in this way, there are these ten accordings
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he becomes one who dwells in accord with the Buddha, dwells in accord with the Dharma, dwells in accord with wisdom, dwells in accord with awakening, dwells in accord with meaning, dwells in accord with dedication, dwells in accord with the realm, dwells in accord with practice, dwells in accord with the real, and dwells in accord with purity.
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he becomes one who fully understands all dharmas, and one who serves all the buddhas; there is not one buddha he does not serve, and not one dharma to which he does not make offerings; there is not one dharma that can be extinguished and broken, and not one dharma that can be gone against; there is not one thing that can be craved and clung to, and not one dharma that can be wearied of and left behind; he does not see, among any of the inner and outer dharmas, the least thing extinguished or broken that would go against the path of causes and conditions; the power of the Dharma is complete in him, without rest.
The conclusion: this is the sixth dedication, the dedication that accords with and makes firm all roots of goodness
“Sons of the Buddha! This is the bodhisattva-mahāsattva's sixth dedication, the dedication that accords with and makes firm all roots of goodness. When the bodhisattva-mahāsattva dwells in this dedication, he is constantly guarded and kept in mind by the buddhas, firm and not retrogressing; he enters the deep nature of dharmas and cultivates omniscience; he accords with the meaning of the Dharma, accords with the nature of dharmas, accords with all firm roots of goodness, and accords with all perfect and great vows; he is complete in the dharma of according and being firm, which none of the vajras can break, and among all dharmas he attains sovereignty.”
The rising to speak the verses: after Vajra Banner's three contemplations, he manifests a form-body in reliance on the dharma-nature body
(Narration by the compilers of the scripture:) At that time, when the bodhisattva Vajra Banner had contemplated the ten directions, contemplated the great assembly, and contemplated the Dharma realm, he entered into the profound meaning of the words and phrases, cultivated a measureless and vast mind, with a mind of great compassion everywhere covered and guarded the world, nourished the mind of the lineage of the buddhas of the past, the future, and the present, entered into the merits of all the buddhas, accomplished the body of the sovereign power of the buddhas, contemplated what the minds of all sentient beings delight in, and, following what their roots of goodness could ripen into, manifested for them a form-body in reliance upon the dharma-nature body, and, sustained by the spiritual power of the Buddha, spoke these verses:
Verses (1), the body upon which the practice relies: first saying who this one is
“The bodhisattva manifests his body and becomes a king, and among the stations of the world there is none his equal, his merit and awesome light surpass all, and everywhere he raises up benefit for the flock of beings.
“His mind is pure and without stain, sovereign in the world and revered by all, he proclaims and expounds the true Dharma to instruct them, and everywhere causes sentient beings to obtain peace and security.
“He is born among the noble and ascends the royal throne, constantly relying on the right teaching to turn the wheel of the Dharma, the disposition he has received is kind and without cruelty, and the people of the ten directions look up to him and are all transformed by his guidance.
“His discriminating wisdom is constantly clear, and his form and his talents are both complete, he governs the whole of his domain with none who does not submit, and crushes the armies of Māra so that all are brought to their end.
“He holds firmly to the pure precepts without transgression, his resolve is decisive and he is able to endure without wavering, he forever vows to sweep away the mind of anger, and constantly delights to cultivate the dharmas of the buddhas.
Verses (2), the practice that arises in reliance on the body: giving from food and drink and clothing all the way to head, eyes, hands and feet
“Food and drink, perfume and garlands, and clothing, carriages and mounts, beds and mats, seats and lamps — the bodhisattva takes them all and gives them to relieve others, and there are besides measureless kinds of things.
“For the sake of benefit he practices giving, causing them to open up and bring forth a vast mind, and toward those in the station of the honored and toward the other recipients as well, his thought is pure and gives rise to gladness.
“The bodhisattva gives to all everywhere, and is able to relinquish all he has, within and without, determined to make his own mind forever pure, and never to let it give rise for a moment to what is narrow and mean.
“Whether he gives away his head or gives away his eyes, whether he gives away his hands or gives away his feet, his skin and flesh, his bones and marrow, and whatever else there may be — he relinquishes it all with no grudging in his mind.
“The bodhisattva dwells in the station of a great king, of noble and eminent clan, honored among men; he opens his mouth and puts forth his tongue to give it to the flock of beings, his mind glad and without sorrow or longing.
“With the various merits of that giving of the tongue, he dedicates them to all sentient beings, vowing everywhere that by this excellent cause and condition they may all obtain the broad and long tongue of a Tathāgata.
“Whether he gives away wife and children and the royal throne, or gives away his own body to serve as a servant, his mind is pure and constantly glad, and in all such things there is no sorrow and no regret.
“Whatever people delight in and seek he gives them, relieving them at the fitting time and never wearying, he is able to scatter and give away all he possesses, and all who come seeking are everywhere satisfied.
“For the sake of hearing the true Dharma he gives away his own body, and cultivates every kind of austerity in seeking awakening, and again for the sake of sentient beings he relinquishes everything, seeking unsurpassed wisdom without retrogressing.
“Because at the place of the Buddha he has heard the true Dharma, he gives away his own body to serve as an attendant, because he would everywhere deliver the flock of beings, and gives rise to a measureless mind of gladness.
“When he sees the World-Honored One, that great guide, able with a mind of loving-kindness to benefit beings vastly, at that time he leaps up and gives rise to gladness, and hears and receives the flavor of the Tathāgata's deep Dharma.
“All the roots of goodness that the bodhisattva has he takes and dedicates them all to sentient beings, everywhere rescuing and guarding them with none left out, forever causing them to be liberated and constantly at ease.
“All the retinue that the bodhisattva has are upright and dignified in form and able in speech and clever in wisdom, with flower garlands and garments and perfumed unguents, and every kind of adornment complete in them.
“Such a retinue is exceedingly rare, and yet the bodhisattva is able to give them all away, seeking right awakening alone in order to deliver the flock of beings, and this mind is never for a moment set aside.
“Contemplating closely in this way, the bodhisattva is complete in cultivating every kind of vast deed, and takes them all and dedicates them to all who possess consciousness (sentient beings who have a mind), without giving rise to a mind that grasps and clings.
“The bodhisattva relinquishes that station of a great king, and the lands of his realm and its many cities and towns, his palaces and towered pavilions and gardens and groves, and his servants and his guards, with no grudging at all.
“Through measureless hundreds of thousands of kalpas he goes about from place to place giving, and thereby teaches and guides the flock of beings, causing them all to rise up to the unsurpassed shore.
“Measureless kinds and classes of beings, each one different from the other, come from the worlds of the ten directions and gather there, and the bodhisattva sees them and rejoices in his mind, and following whatever they lack, causes them to be satisfied.
“Just as the buddhas of the three times made their dedications, so does the bodhisattva cultivate such deeds, and all that the tamer and honored one among men practiced, he studies in accord with it and reaches the further shore.
Verses (3), the dedication free of marks, part one, cutting off thought and perception within (Chengguan's outline): even “who is it that enters” is asked
“The bodhisattva contemplates all dharmas: who is it that is able to enter this dharma? What is it that is called entering? And what, moreover, is that which is entered? Giving in this way, his mind dwells nowhere.
“The skillful wisdom of the bodhisattva's dedication, the skillful means of the bodhisattva's dedication, the true meaning of the bodhisattva's dedication — within those dharmas there is nothing to which he clings.
“In his mind he does not discriminate any deed, nor is he stained by attachment to the fruit of deeds, he knows that the nature of awakening arises from conditions, and enters the deep Dharma realm with nothing that goes against it.
“Deeds are not something that exists within the body, nor do they dwell in reliance upon the mind, with wisdom he fully knows that deeds have no own-nature, and yet because of causes and conditions deeds are not lost.
“In his mind he does not falsely take up the dharmas of the past, nor does he crave and cling to the affairs of the future, he does not dwell in anything in the present, and fully understands that the three times are wholly empty and still.
Verses (4), the dedication free of marks, part two, meeting objects while apart from defilement (Chengguan's outline): the five aggregates already at the further shore
“The bodhisattva has already reached the further shore of form, and so it is with feeling, perception, formations, and consciousness, he passes beyond the stream of birth and death in the world, and his mind is humble and constantly pure.
“He contemplates closely the five aggregates and the eighteen elements, the twelve kinds of sense-field, and his own body, and within each one of these he seeks for awakening, and their substance and nature are in the end not to be obtained.
Verses (5), the dedication free of marks, part three, the question and its explanation (Chengguan's outline): taking neither the extreme of permanence nor that of annihilation
“He does not take up the mark of dharmas as permanently abiding, nor does he cling to the mark of annihilation, the nature of dharmas is neither existent nor nonexistent, and yet the principle of deeds is in its order never exhausted.
“He does not dwell in anything among the dharmas, and does not see either sentient beings or awakening, in the lands of the ten directions and within the three times, when sought to the end they are not to be obtained.
Verses (6), not obstructing the following of marks (Chengguan's outline): though it cannot be found when sought, the practice is not in vain
“If one is able to contemplate all dharmas in this way, it is just as the buddhas understand them, and though its nature be sought and not obtained, still what the bodhisattva practices is not in vain.
“The bodhisattva fully knows that dharmas exist from conditions, and does not go against any of the paths that are practiced, he reveals and explains the tracks of all deeds, so as to make sentient beings wholly pure.
“This is the path that the wise practice, and it is what all the Tathāgatas expound, following it and pondering, one enters the right meaning, and awakening of oneself accomplishes awakening.
Verses (7), according and the fruit of the station (Chengguan's outline): the nature of dharmas is everywhere, and so too is dedication
“Dharmas neither arise nor cease, and neither do they come nor go, it is not that one dies here and is born there — such a one as this understands the Dharma of the buddhas.
“He fully understands the true nature of dharmas, and yet within the nature of dharmas he makes no discrimination, knowing that dharmas have no own-nature and no discrimination, this one enters well into the wisdom of the buddhas.
“The nature of dharmas is everywhere in every place, in all sentient beings and in all lands, the three times are wholly within it with nothing left over, and yet there is no shape or mark that can be obtained.
“All that the buddhas have awakened to they take in entirely with nothing left over, and though they expound all the dharmas of the three times, such dharmas as these are none of them truly existent.
“Just as the nature of dharmas pervades all, so too is it with the bodhisattva's dedication, dedicating in this way to all sentient beings, he is constantly in the world without retrogressing.”
先看這一段站在哪裡
十迴向之中，第六隨順堅固一切善根迴向獨大，長行橫跨四卷。前面兩段已經把外財施與內財施一門一門說盡了——國土、財寶、車乘、乃至頭目髓腦。本單元是這一位迴向的最後一段：先補上法施七門與外財所餘的八門，再用一個總結收攏所有的門，然後轉入離相，解釋「迴向」二字何以得名，說出這樣迴向所感的果，最後結名、重頌。
說者從頭到尾只有一位：金剛幢菩薩。呼格「佛子」是對在會菩薩眾的泛稱，不是某一位具名的對問者。全段唯一一次換口氣，是頌前那一段敘事——「爾時，金剛幢菩薩觀察十方、觀察眾會、觀察法界已」——那是經家在交代金剛幢入頌之前的身心莊嚴，不是另一位說者。
這一段的骨架，澄觀《華嚴經疏》立得很清楚：本迴向長行分『位行』『位果』二段，位行之內又分『牒、釋、結』三。本單元所居的位置，就是釋分的尾巴，加上釋分之後的離相、釋名與位果。法藏《探玄記》所立的二科三分與澄觀相同，只是把『牒』叫作『標』。要先記住這個框，因為到了離相那一段，讀者很容易以為經文忽然換了話題——其實沒有，那是同一位迴向從「廣」轉入「深」。
這裡先做一個排誤。『隨相／離相』『位行／位果』『牒釋結』這些名目，經文一個字也沒有出現，全是疏家的科。經文自己說出口的，只有迴向的名字「隨順堅固一切善根迴向」，以及末後那一句自釋——「以何義故說名迴向」。讀華嚴若把科名當經文，等於把地圖畫進了地。以下凡用到科名處，本篇一律指明是誰的科。
還有一件事要先講明白：門的數目，三家算法不同。澄觀不立總數，只依經文逐句編序，本單元從他的第四十六門編到第六十門；法藏《探玄記》算到第七十門；李通玄《新華嚴經論》算作六十一段。三家所依的開合不同，不必強求一致，也不必判誰對。本篇談門，一律用經文自己的結句名，不用任何一家的門號。
第一門 歎佛出世：一場宣告，為什麼算「施」
這一門開頭就令人意外：菩薩見到如來出世，做的事是「以大音聲普告一切」，喊出「如來出世」。這算哪門子布施？
答案在澄觀的判語裡：他說這一門的施行「即法施行」。法施不是講經說法才算，把一個人接到能聞法的地方，就已經是法施。經文接下來的次第寫得極細：先令聞佛名而捨我慢戲論，再勸他快去見佛、憶念佛、歸向佛、攀緣佛、觀察佛、讚歎佛，然後才廣說佛難值遇。澄觀把這四層益處分別點出來：聞名離惑、見身起行、讚希增敬、展轉增長。一個人從聽見一個名字，到自己踊躍歡喜去供養，中間每一步都是被人推著走的。
要排的誤是：把「歎佛出世」讀成一種情緒的抒發。經文寫的是行動的次第，不是感慨。而且它有一個很硬的收處——「彼諸眾生於菩薩所，皆生最上善知識想」。做這件事的人，在被接引者眼中成了善知識；接引本身就是成就佛法之事。
落到用處：法施的門檻比想像的低得多。不是要能講，是要肯開口說一聲、肯多推一步。這一門的十願，第一願正是「願一切眾生不待勸誘，自往見佛」——今日之所以要勸誘，正是為了將來人人不必被勸誘。
第二門 施大地：施出去的是地，願的也是地
菩薩把大地捨出去，或造精舍，或給僧眾住，或給父母、聲聞、獨覺，乃至貧窮孤露之人，並且連日用什物都替他們辦齊。這一門要問的是：受施的人這麼雜，福報豈不是有高有低？
澄觀在這裡花的筆墨最多。他先把諸田分類：佛塔、菩薩、善知識、父母是恩田也是敬田；眾僧與二乘是德田也是敬田；貧窮孤露是悲田也是苦田。若敬田之人又有病苦，便成了亦敬亦悲。他引《大智度論》的三種施——憐愍施、恭敬施、憐愍恭敬施——收攝為悲與敬二類，並說那些既非所敬也非所悲的人，仍歸悲田所攝，因為他沒有德可敬。他又引《維摩詰所說經》「最下乞人猶如如來福田無異」，來說明以理御心則二田平等。
但他沒有停在「平等」上。他接著分兩面說：若只就對境論，敬田強而悲田劣，因為恩深德厚；若就能施之心論，悲田反而為勝，因為它直接引發悲心。所以「故敬則田強而悲心弱，悲則田弱而悲心強，各有其美，俱為良田」。這一段是本門最耐讀的地方——它既沒有把差別抹平，也沒有讓差別壓倒平等。
這裡要排的誤是：以為講福田等級就是計較功利。澄觀最後把話收回本經之量：菩薩此處的施心「悲智齊於虛空、事物窮乎法界」，所以他用四句作結——三事性空、三事殊特、三事廣大、三事相融。所施、能施、受施三者本身既是性空的，等級之論便自然落在「以理御心」這一層以下。
落到用處：布施時心裡冒出『這個人值不值得』的念頭，不必壓抑它，也不必跟著它走——澄觀給的路是先看清這是哪一種田，再回到三事性空。至於十願之配，澄觀說得也細：頭一願是果地，其餘九願是因地。
第三門 施僕使：為什麼不放他們自由
這一門最容易讓今天的讀者卡住：菩薩把僮僕布施給人，令他們去做別人的僕人——為什麼不直接還他們自由身？
這個問題澄觀自己提了，也自己答了。他先訓二字：「少美曰僮，以擬瞻侍。執守曰僕，以備勞役。」再說若只放他們從良，有三樣義缺：一是菩薩行海不具足，二是那僕人本身的願不得滿，三是佛果上缺了這一種應機之德。三個理由層層向外——第一個約菩薩自己的行，第二個約僕使的願，第三個約究竟的佛德。
要排的誤是：把這一門讀成經典為奴役辯護。經文的重點其實全在僕使的品質上——他們「性自調順，常勤精進」，具備質直心、安樂心、利益心、仁慈心、恭恪心、無怨恨心、無讎敵心，並且「能隨受者方俗所宜」；而且經文明說這些人「皆從菩薩淨業所感」。這裡所施的不是被剝奪的人，而是能令受者得利益的人；施的是「善能供侍悅可其心」這件事本身。
落到用處：這一門實際上在問一個今天仍然成立的問題——把資源交給別人使用時，你交出去的是負擔還是能力？菩薩交出去的每一位僕使，都帶著七種心與一身技藝。這一門的十願因此全部落在「調順」與「隨順」上：從「得調順心」起，到「隨順佛道」止。
第四門 施自己身：從六種心開始
前三門施的是外物，這一門開始施身。經文一上來就不寫身，寫心——布施之時生六種心：謙下心、如地心、忍受眾苦無變動心、給侍眾生不疲厭心、於諸眾生猶如慈母悉迴與心、於愚險極惡眾生種種侵陵皆寬宥心。
為什麼施身要先立六心？因為身一旦交出去，處境就不由自己了。「如地」是任人踐踏而不動；「猶如慈母」是所有好處都往外給；「皆寬宥」是連被侵陵也不記。這六心其實是把「不得自在」預先化成『本來就不求自在』。
這一門的迴向願特別長。澄觀點出它的結構：這一門的迴向行「有二十願，前十進善、後十住持」——前十願是往上增進，後十願是穩住不失。經文後半連用九個『令一切眾生作第一……』『成最上……』的句式：第一塔、最上福田、最上受者、最上福利、第一好施處、第一導師。施身的人，願的是別人成為值得供養的人。
要排的誤是：以為施身是壯烈的一次性行為。經文的落點在「安住善根，精勤給事」——是持續地做事，不是一次獻身。
落到用處：肯把時間與勞力長期交給別人使用，比一次性的慷慨難得多。這一門教的是那六種心，有了那六種心，長期給事才不會變成怨懟。
第五門 以身供佛：聞法之後的自然反應
第四門施身給眾生，這一門施身給佛。經文的開頭是「聞法喜悅，生淨信心，能以其身供養諸佛」——次第是聞法、喜悅、淨信，然後才是供身。
澄觀說這一門的施行「即財法二供」：以身是財供，而所以能供是因為聞法，其中也有法供。他把這一門的文字分三段：先標出行的體，再別顯行相（前半自利、後半利他），最後結成行所得的益。經文中「能以如來微密梵音，興佛法雲，雨佛法雨」一句以下，正是利他的一半。
要排的誤是：把「以身供佛」讀成犧牲。經文寫的完全不是犧牲的口氣——是「歡喜無量，安住正法」，是「心恒怡暢，功德成滿」。供身在這裡是聞法之喜的自然延伸，不是勉強割捨。
落到用處：這一門的十一願全部繞著「身」轉——最勝之身、不壞之身、無我之身、自在之身、法力之身、無比之身、出世功德之身。它在教一件事：身可以是一個問題，也可以是一個道場，差別在你把它拿來做什麼。願中那句「猶如影現而無來往」尤其要記——分身遍十方而沒有來去，是身的最後一種用法。
第六門 以身布施一切眾生：把身變成十樣可用之物
這一門與第四門都是以身施眾生，差別在哪裡？第四門說的是施身之心，這一門說的是施身之用——菩薩自願其身作大明燈、樂具、妙法藏、淨光明、世光影、善根因緣、真善知識、平坦道、無有上具足安樂、明淨日。十句同構，全是把身當成一件別人用得上的東西。
澄觀在這裡有一句很有意思的判：這一門的施行「亦具事法二施」。若約事，身就是日月光明、河池井泉那樣的實物，直接給人用；若約法，就是法燈照耀、法日利益。他說經文「或法或事，而義實兩兼」——不必去分哪一句是事、哪一句是法。
他又指出這一門的迴向願有一個翻轉：上面的施行是「以身就生」——把身送到眾生那裡去；下面的願卻是「願眾生以身近佛」。給出去的與願回來的方向相反，這正是迴向的形狀。
要排的誤是：把「為大明燈」這一類句子讀成比喻的修辭。經文用的是「自願其身為」——不是像燈，是作燈。
落到用處：問自己一句，別人能拿我來做什麼？這一門給了十個答案，最低的一個是「為平坦道，令一切眾生皆得履踐」——連被人踩過去都算數。
第七門 給侍諸佛：身侍與心侍
這一門是以身給侍諸佛。與第五門的分別，澄觀點得極簡：這一門的施行「亦有身侍心侍」，而它的迴向願也「依二侍立願」——身上服侍是一路，心上不離是另一路。
經文對心侍寫得比身侍多：「於諸佛所念報重恩如父母想」「以清淨心，護佛菩提，住諸佛法」「離世間想，生如來家」「隨順諸佛，離魔境界」。所以這一門的「給侍」不是站在旁邊聽差，是整個生命的方向調到與佛同一邊。
要排的誤是：把「侍者」讀成低位。經文十願中有一願是「願一切眾生與諸如來皆悉平等，一切佛法無不自在」——侍佛的人所願的，是眾生與佛平等。侍不是階級，是關係。
這一門的結句特別長，一連十一個「為欲」——為欲證得諸佛菩提、為欲救護一切眾生、為欲出離一切三界、為欲成就無損惱心……直到「為欲圓滿無悔恨心」。落到用處：做一件事之前，把『為的是什麼』列滿十一條，事情就不容易走歪。這一段的長，本身就是教法。
第八門 布施王位：棄萬乘如脫屣
從這一門起轉入外財之餘。菩薩布施國土一切諸物，乃至王位也捨。這一門要問的是：捨掉的是位子，還是位子帶來的心？
經文自己回答了。它把捨分兩層：前半寫事上捨——「布施國土一切諸物，乃至王位悉亦能捨」；後半寫心上捨——「於諸世事，心得自在，無繫、無縛、無所戀著」以下十句。澄觀正是這樣分的：先明事捨、後明心捨，並說「自在是總，下十句別」。他在這裡下了一句很痛快的話：「現棄萬乘，猶如脫屣，何繫縛哉。」棄天下如脫鞋，哪裡還談得上繫縛。
要排的誤是：以為捨了位子就等於捨了心。經文的十句心捨裡有一句最見功夫——「雖住世間，非此處生」。人還在世間，卻不是從這裡生出來的；這比離開世間難得多。
落到用處：這一門的十願，七願明言「王」——大法王、佛法王、佛王位、智慧王、具足眾善之王；餘三願說住佛境界、生如來家、作法施主，同是自在之義。捨了世間的王位，願的卻是一切眾生都作法王。捨的不是『作王』這件事，是作王所依的那個「我」。澄觀在此還留了一個承衍的線頭，說此門餘義可看〈十無盡藏品〉。
第九門 布施王都：連關稅一併給出
有人來乞王的京都、大城，以及關防所收的稅賦，菩薩全都施與。這一門經文最短，澄觀的注也最短，只說「可知」。那麼它為什麼還要單立一門？
看它的十願就明白了。所施的是都城，所願的卻幾乎全在『離城』上——願眾生「常樂居止阿蘭若處」，願眾生「永不依止王都聚落」，願眾生「得出離心，捨諸家業」，願眾生「得不著心，離居家法」。施出了城，願的是一切人都不必依賴城。
要排的誤是：把這一門讀成厭世。首末兩願恰恰相反——第一願是「願一切眾生悉能嚴淨無量剎土，奉施諸佛以為住處」，末願是「願一切眾生嚴淨十方一切世界，奉施諸佛」。所離的是「依止」，不是「處所」；離了依止，才嚴淨得起十方世界。
落到用處：這一門在問你依賴什麼而安。經文的答案是：不是不要住處，是不要把心押在住處上。
第十門 布施一切內宮眷屬：十種不留戀
菩薩把內宮的眷屬妓女全部布施給來乞的人。這一門的難處不在施，在施時的心。
經文對此寫得極其徹底：施的時候「無愛樂心、無顧戀心、無耽著心、無繫縛心、無執取心、無貪染心、無分別心、無隨逐心、無取相心、無樂欲心」——十個「無」，一個比一個細。愛樂是粗的，取相與樂欲是細的；能不顧戀不難，能不取相很難。
澄觀在這一門裡處理了一個異譯的問題，順帶說明了「迴向」二字的用法。他說晉譯本裡「迴向」二字都放在句首，那是「迴向菩提」的意思；今譯本放在句末，那是「迴向之意」。他接著分辨「迴向意」與「迴向所為」大同而小異——有這個意，所以才迴向；今之所以迴向，是為了成就這個意。這一段辨得很細，記住一句就夠：迴向不是行為之後的一道手續，它先是一個心的方向。
他還解釋了一件怪事：這一門的十願為什麼句句都說三昧？他的答案是——禪定令身心輕安柔軟，正像那些寶女一樣，所以以三昧為眷屬；並引善財的偈句「定女常供侍」為證。所施是女眷屬，所願便是定為眷屬，與第二門施地而願如地心是同一個作法。
要排的誤是：把這一門讀成對女性的物化。經文的落點自始至終在能施者的十種心上；而所願的十條，全是願眾生得三昧，得「無著三昧，心恒正受，不取二法」。
落到用處：十種「無」可以當作一張自查表。捨一樣東西時，愛樂、顧戀、耽著、繫縛、執取、貪染、分別、隨逐、取相、樂欲——你斷在第幾樣。
第十一門 布施妻子：古有其人
這一門經文引了兩位古人：須達拏太子、現莊嚴王菩薩。澄觀說須達拏此云善愛或好愛，其事如彼經所說；現莊嚴王之事，他繫在《大莊嚴經》；並另舉《菩薩本緣經》一切持王子施二子之事。經文自己不講故事，只說「猶如往昔」，把事交給前例。
這一門最該講清楚的是：所施的人，願不願意？澄觀立了四句來窮盡這件事——乞者是化而所施為實、乞者是實而所施是化、二者俱化、二者俱實。第二句他舉《攝大乘論》毘荀陀王捨子與婆羅門之例，說那是化現的，所以無惱。第四句「俱實」他又分兩種：初行的菩薩要施之前須「再三本問」，並引《瑜伽師地論》——施妻子時先要曉喻令他歡喜，終不強逼令他憂惱；對於來乞的人，雖以正言曉喻，也不施給怨家。根熟的一種，則是所施之人本來就與菩薩同結志願、互為主伴，此時施他正是遂了他本來的祈願，所以澄觀引下文經句「生生行施處，願常以我施」。
要排的誤是：把這一門讀成可以拿人當物送。上面那一整套四句與曉喻之律，正是為了排除這個讀法。經文自己也留了對應之句——菩薩此時「自觀己身，繼屬一切，不得自在」；他先把自己看成不屬於自己的人，才談得上這一門。
落到用處：這一門的十一願，澄觀分配得清楚——第一願依施心而總願，次二願依妻立，再三願與最後一願依子立，其餘通依三者。願中最緊的一句是「願一切眾生捨愛憎心，斷貪恚結」——愛與憎原是同一個結。
第十二門 布施舍宅：知家易壞
菩薩把莊嚴的舍宅與資具都施出去。澄觀對這一門也只說「可知」，但經文自己給了一個理由，很值得停一下：「知家易壞，心恒厭捨」。
捨得下不是因為不喜歡，是因為看清了它會壞。經文對這個心寫了一串：「於家無著，遠離一切居家覺觀」「厭惡家業、資生之具，不貪不味，心無繫著」，然後才是「但欲出家修菩薩行」。
要排的誤是：把這一門讀成非出家不可。看十願就知道不是——「願一切眾生離家屬愛，雖現居家，心無所著」「願一切眾生善能化誘，不離家法，說佛智慧」「願一切眾生身現在家，心常隨順佛智而住」「願一切眾生在居家地，住於佛地」。十願之中有四願明說在家。所捨的是繫著，不是門牌。
落到用處：這一門與第九門是一對。第九門說不要把心押在城上，這一門說不要把心押在屋上。理由都只有一個：它會壞。
第十三門 布施一切園林臺榭：遊樂之處變作法樂之處
這一門的經文結構特別：先是十二句『我當為一切眾生……』的念，然後才是布施。澄觀分它為二——先標所起之念、後明離過成德。
十二念裡有一組對句最見用心：「我當於一切眾生猶如慈父」與「我當於一切眾生猶如慈母」。慈父對應的是「智慧觀察」，慈母對應的是「生長一切善根大願」。園林是遊戲之處，經文把它接到法樂上——「我當為一切眾生作好園林，我當為一切眾生示現法樂」。
這一門真正的重量在中段。它忽然轉去講一件很難的事：「設滿世間一切眾生悉不知恩，菩薩於彼，初無嫌恨，不生一念求反報心」。為什麼講施園林要講這個？因為園林是最容易期待回報的一種施——你造了一座園子給人遊玩，人不領情，最難堪。經文在這裡把「求反報心」直接斷掉，並給出所依：「於諸世間，心如虛空，無所染著」。
要排的誤是：把『不求反報』讀成冷漠。經文緊接著說菩薩「但欲滅其無量苦惱」，還說「發大誓願，滅眾生苦，永不厭捨大乘志願」。不求回報與不放棄對方，是同一件事的兩面。
落到用處：施了而人不知恩，是修行裡最真實的一關。這一門給的方法不是忍，是「心如虛空」——虛空從來不覺得自己被辜負。
第十四門 設大施會：不惱一個眾生
大施會是這一段裡規模最大的一門：百千億那由他無量無數的廣大施會。但經文為它立的第一個標準不是大，是「終不損惱於一眾生」。
澄觀把這句解得很具體，也很不客氣。他說「擇薪而爨、濾水而用，不強乞求，名不惱眾生」——柴要挑過再燒，水要濾過再用，不去強索募化，這才叫不惱眾生。接著他說「今多反此，豈成大益」——如今多半反著來，哪裡成得了大利益。這一句是澄觀對他自己時代的評語，讀者不妨自己對照。
他把這一門的施行分四層：總標、離過成德、略顯儀式、顯施所依心成波羅蜜。所以大施會的成立條件是層層向內的：先是規模，再是不惱人，再是儀式如法，最後是心成就了檀波羅蜜。少了最後一層，前面三層都只是熱鬧。
要排的誤是：以為施會的功德按規模計。經文的結句列了十一種施——無上施、究竟佛施、成就善施、不可壞施、供諸佛施、無恚恨施、救眾生施、成一切智施、常見諸佛施、善精進施、廣大施——沒有一項是按數量算的。「無恚恨施」尤其要記：辦一場大施會而不生一絲惱怒，比辦得大難。
落到用處：做任何一件為眾人的事，先問『這件事在惱誰』。募款、動員、辦活動，代價往往落在看不見的人身上。經文把這一條放在最前面，不是客氣話。
第十五門 布施資生之物：說不盡，所以總說
到這一門，門就收了。為什麼收在「資生之物」這樣一個籠統的名目上？
澄觀答得直接：因為「別說諸門不可盡故，末後總說一切資具」。前面一門一門地分說，永遠說不完，所以末後用一個總名把所有沒說到的收進來。法藏《探玄記》在這裡也是同樣的處理，並把它算作他所計的第七十門，說法幾乎一致。
這一門有一個特別之處，讀者容易漏掉：它沒有「是為菩薩摩訶薩……善根迴向」這個結句。前面十四門門門有結，到這一門忽然沒有了，逕接下一段的總結。這不是脫文。澄觀早已說明：這一門的文字「但有二：一施行、二迴向行」，因為緊接著就是全段的總結，所以「缺後二」——結句與所為句都省了，讓總結去收。
要排的誤是：看到沒有結句就以為經文有缺。經文的體例是活的，前十四門的結句是為了分門，這一門既然要被總結收走，就不必再自結一次。
落到用處：十願之中，澄觀說「資生多種願亦類別」，並舉頭兩願為施洗滌資具願、施掃拭資具願，其餘可以準此而思；但他也留了餘地——「資具總明、願亦總發，未必別配」。這句留白很重要：讀經不必每一句都配得死。
總結：把所有的門收成一個心
門說盡了，經文轉入總結：「隨諸眾生一切所須，以如是等阿僧祇物而為給施」。澄觀說這一段是「總結多門善根迴向」，因為別說不可盡，所以總明；並把它分作兩別——先結善根即前面的施行，後結前面的迴向。前一半他又分三：結施物、結施所為、結能施心。他還特別點出一句：菩薩所施「非止六十，故等以僧祇」——所以前面編的門號只是舉例，不是總量。
這一段真正的重心在「結能施心」。經文寫了一個場面：十方國土種種形類、種種趣生、種種福田的人都來求索，菩薩見了「心生歡喜，如見善友」。乞者被稱為善友，這是一個很反常的說法——通常求人的一方是弱勢，這裡卻是來成就人的。接著乞者們「轉更稱傳，讚揚其德，美聲遐布」，人越來越多，菩薩「歡喜無量」。
然後經文做了一次校量，這是全段最有力的一段。假使百千億那由他劫受帝釋樂、無數劫受夜摩天樂、無量劫受兜率陀天樂、無邊劫受善變化天樂、無等劫受他化自在天樂、不可數劫受梵王樂、不可稱劫受轉輪王王三千樂、不可思劫受遍淨天樂、不可說劫受淨居天樂——九王之樂（澄觀科作十王，自陳缺光音）加起來，「悉不能及」菩薩見到乞者時的那一念歡喜。
澄觀在此校量處自陳一疑，值得誌記：他說其中色界天缺了光音天，若依《菩薩瓔珞本業經》十五，輪王應當在第十三位、應說「王二千樂」；又說依十大數，不可思之後應有不可量，今文缺此，「則似梵本脫於二禪」。這是澄觀的疑辭而非定判，此處只錄不判。
要排的誤是：把這一段讀成勸人多施。經文問的不是施多少，是見到乞者時心裡第一個反應是什麼。澄觀在釋這一句時引《瑜伽師地論》說施障有四——先未慣習、施物鮮缺、耽著上妙物、欣樂當來具足財果；他說菩薩之所以見乞生喜，是因為「施行熟故、施障盡故」。歡喜不是天生的，是障盡之後自然的樣子。
落到用處：這一段可以當作一面鏡子。有人來求你，你心裡起的是負擔感、防備感，還是「如見善友」？四種施障對照著看，多半能對上其中一種。
離相：迴向的時候，連迴向也不著
這裡是全段的轉折。前面說了幾十門的施，忽然轉成一連串的否定：沒有眾生想，沒有命者想，沒有補伽羅想，沒有人想，沒有童子想，沒有生者想，沒有作者想，沒有受者想，沒有有想，沒有無想，沒有今世後世想，沒有死此生彼想，沒有常想，沒有無常想，沒有三有想，沒有無三有想，非想非非想。
為什麼要有這一轉？澄觀的判語極為精要：他說離相迴向「即向實際」，並說「此彰行深，前彰行廣。深廣同時，言不並彰耳」。前面的幾十門是行之廣，這一段是行之深；廣與深本來同時，只是語言不能一次說兩件事，所以分開說。法藏《探玄記》把這一段命名為「行極契真即實際迴向」，名雖不同，所指相當。這一句一定要先立住，否則讀者會以為經文自我否定了前面所有的布施。
經文的結構，澄觀分為兩層：先正明離相，後「菩薩如是觀察」以下明不礙隨相。正明離相之內又分三：略標、別顯、徵釋。開頭三句身口意業皆悉解脫是總標；澄觀說「不著於解、不繫於縛，是真解脫」——連『已經解脫』這件事也不執著，才是解脫。別顯的部分逐對逐對地遣，末後那一對他說得最好：「前有無等想總名為想，一切都絕是曰無想」
第二節接著遣「不著」與「不縛」。經文說若能於此諸法不著，則不縛色與色的生滅；若能不縛，「則亦於諸法不解」——連解也沒有。然後徵問：何以故？答案是「無有少法，若現生、若已生、若當生」，一切諸法自相如是，非一非二、非小非大、非法非非法、非有非非有。
這裡要排的誤，是把「非有、非非有」讀成什麼都沒有。經文自己立刻堵住了這條路：「菩薩如是觀察諸法，則為非法；於言語中隨世建立，非法為法；不斷諸業道，不捨菩薩行，求一切智終無退轉」。觀到諸法非法，卻在言語中隨世建立、把非法說為法；業道不斷，菩薩行不捨。緊接著是本段最有名的四句——「了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力」。四個「如」之後，一個「不壞」。
澄觀在此處的解釋值得記兩句。他釋「其用廣大」說：業雖如幻，一念幻惡便長劫沈淪，一念幻善便遠階佛果，所以說廣大。他釋「無作道」說：無作的真道尚且須要修行，若不修行便不契真；何況不壞世俗，哪裡會沒有修證。最後他下一句總判：「此二無礙，異於凡小。」隨相與離相二者無礙，是這裡與凡夫、二乘不同的地方。《演義鈔》釋不礙隨相一節時，還引了《中論》四諦品的二諦偈，來說明依二諦說法之義。
落到用處：這一段最實用的一句是「無眾生想」而仍然「不捨菩薩行」。做事的時候若心裡立著一個『我在幫他』，那個『他』與那個『我』都會變成負擔；把想去掉，事照做——這不是消極，是把力氣從維持自我形象上省下來。
釋名：為什麼這叫「迴向」
到這裡經文自己提了一個問題：「以何義故說名迴向？」這是全段唯一一次經文自徵自釋名相，非常要緊。
澄觀先解上一句總釋。他說「住一切智是自善根，由此能成下諸義故」；至於「若處、非處」，他給了兩種讀法：若約對境，處是善、非處是惡；若約自行，處是隨相、非處是離相。無論哪一種，「處非處殊，皆向智性」。他接著把迴向名的三個字分屬：「於一切處悉皆迴向，是隨順一切善根義。迴向智性是迴向義，無有退轉是堅固義。」隨順、迴向、堅固三義各有所繫，這是本迴向得名的骨架。
然後是別釋。澄觀在此說明了一件事，正是本段的關鍵：隨相的迴向，其名不解自明——以堅固之心修諸善行，都願眾生趣向菩提果，這還用解釋嗎？「而離相受稱，非釋不知，所以偏明。」離了相還叫迴向，這才需要解釋，所以經文偏在此處立徵。
經文給了十句，句句同構：永度世間、永出諸蘊、度言語道、離種種想、永斷身見、永離依處、永絕所作、永出諸有、永捨諸取、永出世法——各各「至於彼岸，故名迴向」。澄觀把十句一一配到十種彼岸：不動岸、解脫岸、實際岸、實智岸、有餘岸、無餘岸、施等岸、無住涅槃岸、法身岸、自覺聖智岸。《演義鈔》又逐條再解，例如第一條：利衰毀譽稱譏苦樂八法就是世間法，八法不動即名不動岸；第二條依蘊計我故有二我，離二我名為解脫。
要排的誤是：把這十句讀成十種不同的迴向。澄觀說得明白——「雖一離相得成迴向」，十句只是從十個角度顯同一件事：只要能離相而順於一切智，自度世間等等便都到於彼岸，這不就是迴向之義嗎。所以離相不是不迴向，離相本身就是最徹底的迴向。
落到用處：「迴」是轉，「向」是趣。把自己所修的轉個方向，不朝我而朝一切智——這件事在有相時要靠意志，在離相時卻是自然的，因為沒有一個「我」可以讓善根停下來。
位果：這樣迴向，就有這十樣隨順
釋完名，經文說果：這樣迴向的時候，「則為隨順佛住，隨順法住，隨順智住，隨順菩提住，隨順義住，隨順迴向住，隨順境界住，隨順行住，隨順真實住，隨順清淨住」。澄觀判這一段為位果，並下了六個字：「隨離無二，招斯十果。」隨相與離相不二，才招得這十種果。法藏《探玄記》名此段為「辨行所成益」，所指相同。
要注意，這十句都繫一個「住」字。不是『隨順佛』，是『隨順佛而住』——不是一時的相應，是安住其中。澄觀釋隨順義時設了一個很尖的問：實際之內，誰是能隨？誰是所隨？他的答案是：只要能這樣離相迴向，自然就隨順佛法智等，因為佛法等本以實為體。沒有能所，所以才叫真隨順。
接著經文說第二重果：這樣迴向，「則為了達一切諸法，則為承事一切諸佛」。然後是六個「無有一」：沒有一佛不承事，沒有一法不供養，沒有一法可滅壞，沒有一法可乖違，沒有一物可貪著，沒有一法可厭離。澄觀釋這一組時說得很細，例如澄觀疏中的第五第六兩句（即經文六句之第三第四）他繫於「相即無相，不須滅壞」「無非無相，不可乖違」；第七第八兩句他繫於染淨皆生，所以無貪也無厭。
要排的誤是：把「無有一法而可厭離」讀成放任。前面那句是「無有一物而可貪著」——貪與厭是一對，同時被拿掉。不貪不厭之後，經文的收處是「法力具足，無有休息」：不是什麼都不做了，是做得沒有停歇。
落到用處：檢驗自己是不是真的離了相，不看有沒有感覺，看有沒有停下來。經文給的判準就是「無有休息」。
結：這一位迴向到此為止
經文結名：「是為菩薩摩訶薩第六隨順堅固一切善根迴向。」然後補一段安住此迴向的相狀：常為諸佛所護念，堅固不退，入深法性，修一切智；隨順法義，隨順法性，隨順一切堅固善根，隨順一切圓滿大願；具足隨順堅固之法，「一切金剛所不能壞，於諸法中而得自在」。
這一段把迴向的名字再拆一次給你看：「隨順」四句、「堅固」二句、「一切善根」與「圓滿大願」各一句。名字裡的每一個字，在結處都兌現了。末後那句「一切金剛所不能壞」是全段的收音——金剛是世間最堅之物，能壞一切；而這裡說連金剛也壞不了它。李通玄計這一段連同下文為六行經，稱作「都結已下迴向之功」。
落到用處：一件事做到什麼程度算堅固？經文的標準是「金剛所不能壞」，而它的成因不是意志力，是前面那一整段離相——沒有相可執，自然沒有處可壞。
頌：四十一偈，從王位一路頌到法性
長行既竟，經家敘金剛幢入頌之儀：觀察十方、觀察眾會、觀察法界，入於字句甚深之義，修習無量廣大之心，以大悲心普覆世間，最後「依法性身為現色身，承佛神力而說頌言」。澄觀說這一段有十二句，初一句總辨儀式、末一句總明所依，中間十句別顯二義；他還點了一句細處——經文的「觀察」二字「通心及眼」，不只是用眼看。
頌共四十一偈。澄觀與探玄記所計偈數相同，分段也大體一致，但所頌的範圍有異：澄觀說末後五偈半是「頌釋名中隨順等義兼頌位果」，探玄記則說「但頌位行不頌位果」。二說並存，此處不判。
依澄觀之分：初五偈頌行所依身——菩薩現身作國王，福德威光、弘宣正法、稟性仁慈、堅持淨戒。要注意這五偈頌的是「身」，不是行；先說這一位是誰，才說他做什麼。
次三十偈半頌依身起行，其中前十九偈頌隨相迴向。這十九偈把前面幾十門重新走了一遍：飲食香鬘衣服車騎床褥、頭眼手足皮肉骨髓、開口出舌、妻子王位、眷屬、城邑宮殿樓閣園林。有兩偈最值得停：「或施於頭或施眼，或施於手或施足」與「開口出舌施群生，其心歡喜無憂戀」——施舌一事，末後還接了一願「悉得如來廣長舌」。施出去的舌，願來的是佛的廣長舌相，這是全頌唯一一處把因果對得這麼工整的地方。
再後十一偈半頌離相迴向，澄觀分為四節。第一節五偈頌內絕想念，起句「菩薩觀察一切法，誰為能入此法者」——用一個問句開場，澄觀說這一句是總顯觀力，次句人空，其餘皆法空。這一節裡有本頌最重要的兩偈。其一是「知菩提性從緣起，入深法界無違逆」，澄觀釋為：菩提之性本淨，卻不妨礙從緣；以淨法為緣而有菩提生起，起即無性，所以不違法界——他為此下了「是性起菩提」五個字。這是華嚴一宗最核心的一個詞，在本單元只出現這一次。其二是「智慧了知無業性，以因緣故業不失」，澄觀為此設兩難：若業依身而有，就不由心；若住在心中，那有心便都是業。既然許有心而無業，可見業是假緣而生，它的自性哪裡有呢。
第二節二偈頌觸境離染，起於「菩薩已到色彼岸」；澄觀說由於到了不可得之岸，所以無所著。第三節二偈頌前面的徵釋，不取常住相也不著斷滅相。第四節二偈半頌不礙隨相，起於「若能如是觀諸法」——這裡有一句是全頌的關節：「雖求其性不可得，菩薩所行亦不虛。」求不到，行卻不虛。
最後五偈半頌隨順等義兼頌位果。它從「隨順思惟入正義」起，說到諸法無生無滅、無來無去，說到了達真實性而於法性無分別，然後收在三偈：「法性遍在一切處，一切眾生及國土，三世悉在無有餘，亦無形相而可得」；「一切諸佛所覺了，悉皆攝取無有餘」；末偈「如諸法性遍一切，菩薩迴向亦復然，如是迴向諸眾生，常於世間無退轉」。
要排的誤是：把末偈的「亦復然」讀成一個比方。它不是說迴向像法性那樣廣，是說迴向之所以能遍，正因為法性本來遍——菩薩的迴向不是自己造出一個大範圍，是順著法性本有的量。所以末句才敢說「常於世間無退轉」：退轉是有邊際的事，遍法界的東西沒有可退之處。
落到用處：整部頌從一個國王的身相說起，收在法性遍在。中間所有的施——頭目手足、妻子王位——都在這條線上。讀完長行若還覺得那些門與自己無關，讀這四十一偈可以看見它們原是一件事：把一個有邊際的我，換成一個沒有邊際的量。
承衍
與前二子之關係。本單元與外財施諸門、內財施諸門同屬第六隨順堅固一切善根迴向；澄觀所判的離相、釋名、位果三段，統收整位迴向，而不只收本單元的十五門。讀本段之離相，須把前兩子的門數一併帶進來，否則「行廣」一半就落空了。
門數三說。澄觀不立總數而依經逐句編序，本單元居其第四十六至第六十；法藏《探玄記》自計至第七十門；李通玄《新華嚴經論》計為六十一段，並逐段列名，本單元對應其第四十八至第六十一。三家開合不同，並錄不判。又通玄第五十一門作「捨身施與一切眾生，謙下離慢」，其「謙下」繫於經文施自己身門，而門名之「施與一切眾生」近於以身布施一切眾生門，他在此二門之間未別出以身供佛一門——門的密度與底本不齊，忠實記錄，不強改其門號以就經段。
段之異名。總結段，澄觀名為總結多門善根迴向，探玄記名為「生喜迴向」；離相段，澄觀名為離相迴向、即向實際，探玄記名為「真即實際迴向」；位果段，澄觀名為明位果，探玄記名為「辨行所成益」。名異而所指之段相當，並錄不判。
通玄以般若為體。李通玄判第六隨順堅固一切善根迴向「此明般若波羅蜜為體」，並以善財知識鞞瑟胝羅、住善度城、供養旃檀座佛塔為表法。這是通玄一家配十度與善財知識的通例，與澄觀依經逐句釋文的作法不同路，此處誌錄不判。
與六十本之異。晉譯本此段門之開合與底本不齊：晉本以布施妻妾男女為本段之首，另有一門「見有人來從乞家者」的施家門，其十願與底本舍宅門相當；底本無此獨立門。離相段的「不著」諸對、徵釋段的「非」與「無」、釋名十義中的第四第六第七三條、位果隨順句底本十句而晉本九句——諸異皆並錄不判，逐字對照見本單元考據。
互讀之處。澄觀釋施王位門時，指出餘義可看〈十無盡藏品〉；釋內宮眷屬門十願皆云三昧時，引善財之偈為證，李通玄亦以善財知識配本迴向——〈入法界品〉是本迴向兩家共同的對照。此外，澄觀於本單元三處引《瑜伽師地論》三十九（施妻子之曉喻、四意樂行施、施障四事），一處引《大智度論》十四之三施，一處引《維摩詰所說經》最下乞人之語，《演義鈔》一處引《中論》四諦品二諦偈——皆疏家所引，非經文自繫。
承衍之闕。以「隨順堅固」「離相迴向」「隨順平等善根迴向」三詞檢華嚴宗諸章疏，《華嚴一乘教義分齊章》《華嚴經內章門等雜孔目章》《華嚴經旨歸》《華嚴一乘十玄門》四典皆零命中。《菩薩瓔珞本業經》唯十迴向名列句二見，作「隨順平等善根迴向」，與底本迴向名異譯；該經自身的第六迴向釋名段不是牒本經之文，與本單元非同段，僅誌名同，不強繫。本單元十五施門與離相、釋名、位果諸段，未見諸宗論逐句引用，據實標闕。
First, where this passage stands
Among the ten dedications, the sixth — the dedication that accords with and makes firm all roots of goodness — stands uniquely large, its prose stretching across four fascicles. The two preceding sub-units have already told out, gate by gate, the giving of outer wealth and the giving of inner wealth: lands and realms, wealth and jewels, carriages and mounts, on to head and eyes and marrow and brain. This sub-unit is the last portion of this one dedication: first it supplies the seven gates of the giving of Dharma and the eight remaining gates of outer wealth; then it draws all the gates together with a general conclusion; then it turns into the freedom from marks, explains how the two words “dedication” come by their name, states the fruit that such dedicating summons, and finally concludes the name and repeats it all in verse.
The speaker from beginning to end is one only: the bodhisattva Vajra Banner. The vocative “Sons of the Buddha” is a general form of address to the assembly of bodhisattvas present, not some named questioner. The single place in the whole passage where the breath changes is the narration just before the verses — “at that time, when the bodhisattva Vajra Banner had contemplated the ten directions, contemplated the great assembly, and contemplated the Dharma realm” — and that is the compilers of the scripture setting out the adornment of Vajra Banner's body and mind before he enters the verses, not another speaker.
The skeleton of this passage Chengguan sets up very clearly in his Huayan jing shu: the prose of this dedication divides into the two portions ‘the practice of the station’ and ‘the fruit of the station,’ and within the practice of the station there are again the three, ‘the restatement, the explanation, the conclusion.’ The place where this sub-unit stands is the tail of the portion of explanation, together with the freedom from marks, the explanation of the name, and the fruit of the station that follow the explanation. Fazang's Tanxuan ji sets up the same two divisions and three parts as Chengguan does, only calling the ‘restatement’ the ‘statement.’ It is worth fixing this frame in mind first, because when the reader reaches the passage on freedom from marks it is very easy to suppose that the scripture has suddenly changed the subject — it has not: that is the same one dedication turning from ‘breadth’ into ‘depth.’
Here a misreading should first be set right. The names ‘following marks / free of marks,’ ‘practice of the station / fruit of the station,’ ‘restatement, explanation, conclusion’ — not one graph of these occurs in the scripture; they are all outline names of the commentators. What the scripture itself utters is only the name of the dedication, “the dedication that accords with and makes firm all roots of goodness,” and that one self-explanation at the end, “by what meaning is it called dedication?” To read Huayan while taking outline names for scripture is to draw the map onto the ground. Wherever outline names are used below, this exposition names in every case whose outline it is.
And one more thing should be made plain first: the three commentators count the gates differently. Chengguan establishes no total number but simply numbers them in sequence following the sentences of the scripture, so that this sub-unit runs from his forty-sixth gate to his sixtieth; Fazang's Tanxuan ji counts to a seventieth gate; Li Tongxuan's Xin Huayan jing lun makes them sixty-one passages. The three divide and join their gates on different principles; there is no need to force them into agreement, and no need to judge which is right. Where this exposition speaks of a gate, it uses without exception the name in the scripture's own concluding sentence, and no commentator's gate number.
Gate one, praising the Buddha's appearing in the world: how is a proclamation counted as “giving”?
This gate opens with something surprising: the bodhisattva sees the Tathāgata appear in the world, and what he does is “with a great voice to proclaim to all everywhere,” crying out that the Tathāgata has appeared in the world. What sort of giving is that?
The answer lies in Chengguan's determination: he says that the practice of giving in this gate “is the practice of the giving of Dharma.” The giving of Dharma is not only expounding the scriptures; to bring a person to where he can hear the Dharma is already the giving of Dharma. The sequence the scripture then writes out is exceedingly fine: first he causes them to hear the Buddha's name and to cast off conceit and frivolous talk; then he urges them to hasten to see the Buddha, to call the Buddha to mind, to turn toward the Buddha, to take the Buddha as their object, to contemplate the Buddha, to praise the Buddha; and only then does he expound at length how hard a buddha is to meet. Chengguan points out these four layers of benefit one by one: the benefit of hearing the name and leaving delusion, the benefit of seeing his person and giving rise to practice, the benefit of praising his rarity and increasing reverence, the benefit of increase passed on from one to another. From hearing a name to going of oneself, leaping up in gladness, to make offerings — at every step in between a person is being pushed along by someone.
The misreading to be set right is this: to read “praising the Buddha's appearing in the world” as an outpouring of feeling. What the scripture writes is a sequence of actions, not a sigh of admiration. And it has a very hard place where it comes to rest — “those sentient beings all give rise, with respect to the bodhisattva, to the thought of the most excellent good friend.” The one who does this thing becomes, in the eyes of the one he has led in, a good friend; the leading-in is itself the accomplishing of the Dharma of the Buddha.
Where it comes down to use: the threshold of the giving of Dharma is far lower than one imagines. It is not that one must be able to expound; it is that one must be willing to say a word, willing to give one more push. Of the ten vows of this gate, the very first is “may all sentient beings, without waiting to be urged and enticed, go of themselves to see the Buddha” — the reason for urging and enticing today is precisely that in time to come no one shall need to be urged.
Gate two, giving the great earth: what is given is earth, and what is vowed is earth as well
The bodhisattva gives away the great earth — whether to raise monastic dwellings, or for the assembly of monks to live upon, or to his father and mother, to śrāvakas and pratyekabuddhas, on down to the poor and the orphaned and destitute — and he even furnishes them with the implements of daily use. The question this gate raises is: the recipients are so mixed; will not the merit then be high in some cases and low in others?
It is here that Chengguan spends the most ink. He first sorts the fields: the stūpas of the Buddha, bodhisattvas, good friends, and father and mother are fields of kindness and also fields of reverence; the assembly of monks and the two vehicles are fields of virtue and also fields of reverence; the poor and the orphaned are fields of compassion and also fields of suffering. And if one who is a field of reverence should also be sick and suffering, then he becomes at once an object of reverence and an object of compassion. He cites the three kinds of giving from the Da zhidu lun — giving out of pity, giving out of reverence, giving out of both pity and reverence — and gathers them into the two, compassion and reverence, saying that those who are neither objects of reverence nor objects of compassion are still taken in by the field of compassion, since they have no virtue to be revered. He then cites the Weimojie suoshuo jing, “the lowest beggar is no different from a field of merit such as the Tathāgata is,” to show that when the mind is governed by principle the two fields are equal.
But he does not stop at “equal.” He goes on to speak of two sides: if one discusses it simply in terms of the object, reverence is strong and compassion weak, because the kindness is deep and the virtue thick; if one discusses it in terms of the mind that gives, the field of compassion is on the contrary superior, because it directly draws forth compassion. And so “with reverence the field is strong but the mind of compassion is weak, and with compassion the field is weak but the mind of compassion is strong; each has its own fineness, and both are good fields.” This passage is the most rewarding place in the gate — it neither smooths the differences away nor lets the differences overwhelm the equality.
The misreading to be set right here is to suppose that speaking of grades among fields of merit is a matter of calculating gain. Chengguan at the last draws the words back to the measure of this scripture: the bodhisattva's mind of giving here has compassion and wisdom level with empty space and its matter and things reaching to the end of the Dharma realm, and so he concludes with four clauses — the three matters are empty of nature, the three matters are singular and excellent, the three matters are vast, the three matters interfuse. Since what is given, the giver, and the receiver are themselves empty of nature, the discussion of grades falls of itself below the level of “governing the mind by principle.”
Where it comes down to use: when the thought ‘is this person worth it?’ rises in the mind while giving, there is no need to suppress it, and no need to follow it either — the road Chengguan gives is first to see clearly which kind of field this is, and then to return to the emptiness of nature of the three matters. As for the assignment of the ten vows, Chengguan is fine here too: the first vow is the ground of the fruit, and the remaining nine are the ground of the cause.
Gate three, giving servants: why are they not set free?
This is the gate at which today's reader most easily sticks: the bodhisattva gives boy-servants and menservants to others, causing them to become other people's servants — why not simply restore them to freedom?
This question Chengguan himself raised, and himself answered. He first glosses the two graphs: “the young and comely are called boy-servants, and are meant for attending and waiting; those who hold to a charge are called menservants, and are furnished for labor.” Then he says that if he only set them free, three things would be wanting: first, the bodhisattva's ocean of practice would not be complete; second, the original vow of those servants themselves would not be fulfilled; third, at the fruit of buddhahood this virtue of responding to what is fitting would be wanting. The three reasons move outward layer by layer — the first with respect to the bodhisattva's own practice, the second with respect to the servants' vow, the third with respect to the ultimate virtue of a buddha.
The misreading to be set right is to read this gate as the canon defending servitude. The weight of the scripture in fact falls entirely upon the quality of the servants — their “dispositions are of themselves tamed and pliant, they are constantly diligent and vigorous,” they are furnished with a mind that is straight, a mind at ease, a mind of benefit, a mind of kindness, a mind of respectfulness, a mind without resentment, and a mind without enmity, and they are “able to follow what is fitting to the customs of the place where the recipient dwells”; and the scripture says plainly that these people “have all come by the summons of the bodhisattva's pure deeds.” What is given here is not a person who has been stripped, but a person who is able to bring benefit to the recipient; what is given is the very fact of being “well able to attend and serve so that the recipient's heart is made glad.”
Where it comes down to use: this gate is in fact asking a question that still stands today — when you hand a resource over to another to use, is what you hand over a burden or a capacity? Every servant the bodhisattva hands over carries seven kinds of mind and a body of skill. And so the ten vows of this gate all fall upon “being tamed” and “according”: from “obtain a tamed and pliant mind” at the beginning to “accord with the path of the Buddha” at the end.
Gate four, giving one's own body: beginning from six kinds of mind
The first three gates gave outer things; from this gate the giving of the body begins. And the scripture at the very outset writes not of the body but of the mind — at the time of giving he gives rise to six kinds of mind: the humble mind, the mind like the great earth, the mind that bears all suffering without wavering, the mind that attends upon sentient beings without weariness, the mind that is toward all sentient beings as a kind mother is and dedicates and turns over to them every good he has, and the mind that pardons and forgives every kind of encroachment on the part of sentient beings who are foolish and dangerous and utterly evil.
Why must the giving of the body first establish six minds? Because once the body is handed over, one's situation is no longer one's own to command. “Like the earth” is to be trodden upon by all and not move; “as a kind mother is” is to give every good outward; “pardons and forgives” is not to keep account even of being encroached upon. These six minds in fact turn ‘not being one's own to command’ beforehand into ‘not having sought to be one's own to command in the first place.’
The vows of dedication in this gate are especially long. Chengguan points out their structure: the practice of dedication in this gate “has twenty vows: the first ten advance in good, and the latter ten uphold and sustain” — the first ten advance upward, the latter ten hold steady what has been gained. In the second half the scripture uses nine constructions in a row, ‘cause all sentient beings to become foremost …,’ ‘to become the most excellent …’: the foremost stūpa, the most excellent field of merit, the most excellent recipient, the most excellent merit and benefit, the foremost good place for giving, the foremost guide. The one who gives his body vows that others may become those worthy to receive offerings.
The misreading to be set right is to suppose that giving the body is one heroic act. The scripture's point of rest is “he dwells upon his roots of goodness and diligently gives service” — it is doing things continuously, not offering oneself up once.
Where it comes down to use: to be willing to hand over one's time and labor to others over the long term is much harder than a single act of generosity. What this gate teaches is those six minds; with those six minds, long service will not turn into resentment.
Gate five, offering the body to the buddhas: the natural response after hearing the Dharma
The fourth gate gave the body to sentient beings; this gate gives the body to the buddhas. The scripture opens with “he hears the Dharma and is glad and delighted, gives rise to a mind of pure faith, and is able with his body to make offerings to the buddhas” — the sequence is hearing the Dharma, gladness, pure faith, and only then the offering of the body.
Chengguan says that the practice of giving in this gate “is an offering both of goods and of Dharma”: the body is the offering of goods, while the reason he is able to offer at all is that he has heard the Dharma, and in that there is also the offering of Dharma. He divides the text of this gate into three parts: first stating the substance of the practice, then separately displaying the aspects of the practice (the first half benefiting oneself, the latter half benefiting others), and last concluding the benefit accomplished by the practice. The sentence “he is able, with the Tathāgata's subtle and secret voice of Brahmā, to raise up clouds of the Dharma of the Buddha and to rain down the rain of Dharma of the Buddha” and what follows is precisely the half that benefits others.
The misreading to be set right is to read “offering the body to the buddhas” as sacrifice. What the scripture writes has not the tone of sacrifice at all — it is “measurelessly glad and dwelling in the true Dharma,” it is “his mind constantly cheerful and free-flowing, and his merit accomplished and full.” Offering the body here is the natural extension of the gladness of hearing the Dharma, not a forced severing.
Where it comes down to use: the eleven vows of this gate all turn about the “body” — the most excellent body, the unbreakable body, the body of no-self, the sovereign body, the body of the power of the Dharma, the body beyond comparison, the body of world-transcending merit. It is teaching one thing: the body can be a problem, and it can be a place of the way; the difference lies in what you take it up to do. And the vow that says “like a shadow appearing yet with no coming and no going” is especially to be remembered — to divide the body throughout the ten directions with no coming and no going is the last of the uses of the body.
Gate six, giving the body to all sentient beings: turning the body into ten things others can use
Both this gate and the fourth give the body to sentient beings; where do they differ? The fourth spoke of the mind with which the body is given; this one speaks of the use to which the given body is put — the bodhisattva vows of himself that his body shall be a great bright lamp, a means of joy, a subtle and wondrous treasury of the Dharma, a pure light, a light and shadow for the world, a cause and condition of roots of goodness, a true good friend, a level road, a complete ease and joy than which there is nothing higher, a bright and clear sun. Ten clauses of one construction, all making the body into a thing that others can use.
Chengguan has a very interesting determination here: the practice of giving in this gate “likewise holds both the giving of matter and the giving of Dharma.” If taken as matter, the body is the light of sun and moon, and rivers and pools and wells and springs, given directly for people to use; if taken as Dharma, it is the lamp of Dharma shining and the sun of Dharma benefiting. He says of the text that there is “now Dharma and now matter, but in meaning it truly holds both” — there is no need to sort out which clause is matter and which is Dharma.
He also points out that the vows of dedication in this gate contain a reversal: the practice of giving above “brings the body to beings” — it sends the body over to sentient beings; the vows below, however, are “that beings with their bodies draw near to the Buddha.” What is given out and what is vowed back run in opposite directions, and this is exactly the shape of dedication.
The misreading to be set right is to read a clause like “shall be a great bright lamp” as the rhetoric of metaphor. What the scripture uses is “he vows of himself that his body shall be” — not that it is like a lamp, but that it acts as one.
Where it comes down to use: ask yourself once, what can others take me and do with me? This gate gives ten answers, and the lowest of them is “shall be a level road, causing all sentient beings all to be able to tread upon it” — even being trodden across counts.
Gate seven, serving the buddhas: service of the body and service of the mind
This gate is the giving of the body to attend and serve the buddhas. Its difference from the fifth Chengguan points out with the utmost economy: the practice of giving in this gate “has also the service of the body and the service of the mind,” and its vows of dedication too “are established in reliance upon the two kinds of service” — service with the body is one road, and not departing in mind is another.
The scripture writes more of the service of mind than of the service of body: “at the place of the buddhas he thinks of repaying their weighty kindness, with the thought of them as father and mother,” “with a pure mind he guards and upholds the awakening of the Buddha, and dwells in the dharmas of the buddhas,” “he leaves behind the thought of the world and is born in the family of the Tathāgata,” “he accords with the buddhas and leaves behind the realm of Māra.” And so the “attending and serving” of this gate is not standing by to run errands; it is the whole direction of a life turned round to the same side as the Buddha.
The misreading to be set right is to read “attendant” as a low station. Among the ten vows of this gate there is one that reads “may all sentient beings be wholly equal with all the Tathāgatas, sovereign in every dharma of a buddha without exception” — what the one who serves the Buddha vows is that sentient beings be equal with a buddha. Service is not rank; it is relationship.
The concluding sentence of this gate is especially long, eleven “because he wishes” in a row — because he wishes to realize the awakening of the buddhas, because he wishes to rescue and guard all sentient beings, because he wishes to come forth from the whole of the three realms, because he wishes to accomplish a mind that does no harm … on to “because he wishes to fill out the mind without regret.” Where it comes down to use: before doing a thing, fill out eleven items of ‘what it is for,’ and the thing will not easily go crooked. The very length of this passage is itself a teaching.
Gate eight, giving the royal throne: casting away a realm of ten thousand chariots as one slips off a sandal
From this gate the remaining gates of outer wealth begin. The bodhisattva gives away all the things in the land of his realm, on to the royal throne itself. The question of this gate is: what is cast away, the seat, or the mind that the seat brings with it?
The scripture answers this itself. It divides the relinquishing into two layers: the first half writes the relinquishing in fact — “he gives away all the things in the land of his realm, and on to the royal throne itself, all of which he is able to relinquish”; the latter half writes the relinquishing in mind — the ten clauses from “toward every kind of worldly affair his mind attains sovereignty, without tie, without bond, and without any clinging attachment” onward. Chengguan divides it in just this way: first making clear the relinquishing in fact, afterward making clear the relinquishing in mind, and saying that “sovereignty is the general, and the ten clauses below are the particular.” Here he lets fall a most bracing line: “to cast away here and now a realm of ten thousand chariots is like slipping off a sandal; what tie could there be?” To cast away the empire as one takes off a shoe — where is there any room left to speak of ties?
The misreading to be set right is to suppose that once the seat is cast away the mind is cast away with it. Among the ten clauses of relinquishing in mind there is one that shows the most craft — “though he dwells within the world, it is not in this place that he takes birth.” The person is still in the world, and yet he is not born out of it; this is much harder than leaving the world.
Where it comes down to use: of the ten vows of this gate, seven say “king” outright — great king of the Dharma, king of the Dharma of the Buddha, throne of a buddha, king of wisdom, king complete in every good; and the remaining three speak of dwelling in the realm of the Buddha, being born in the family of the Tathāgata, and being a lord of the giving of Dharma, which are the same meaning of sovereignty. Having cast away the throne of the world, what he vows is that all sentient beings become kings of the Dharma. What is cast away is not the fact of ‘being king,’ but the “self” upon which being king relies. Chengguan also leaves a thread of lineage here, saying that for the remaining meaning of this gate one may look at the chapter “The Ten Inexhaustible Treasuries.”
Gate nine, giving the royal capital: the customs duties given along with it
People come to beg for the king's capital and his great city, together with all the duties gathered at the barrier-passes, and the bodhisattva gives them all away. The scripture of this gate is the shortest, and Chengguan's note is the shortest too — he says only “it may be known as it stands.” Why then does it still stand as a gate of its own?
Look at its ten vows and it becomes plain. What is given is a capital city, and yet what is vowed lies almost entirely upon ‘leaving the city’ — he vows that beings may “constantly delight to dwell in the araṇya,” vows that they may “never rely upon royal capitals and settlements,” vows that they may “obtain the mind of coming forth, casting away all the affairs of a household,” vows that they may “obtain a mind without attachment, leaving behind the dharma of dwelling at home.” Having given the city away, what he vows is that no one need depend upon a city.
The misreading to be set right is to read this gate as a weariness of the world. The first and last vows are exactly the opposite — the first vow is “may all sentient beings all be able to adorn and purify measureless lands, and present them to the buddhas as their dwelling place,” and the last is “may all sentient beings adorn and purify all the worlds of the ten directions, and present them to the buddhas.” What is left behind is the “relying upon,” not the “place”; only once the relying-upon is left behind can the worlds of the ten directions be adorned and purified at all.
Where it comes down to use: this gate is asking what it is you depend upon in order to be at ease. The scripture's answer is: not that you should have no dwelling place, but that you should not stake your mind upon the dwelling place.
Gate ten, giving the whole retinue of the inner palace: ten kinds of not clinging
The bodhisattva gives away the whole retinue of his inner palace, the attendant women and the singing girls, to those who come to beg. The difficulty of this gate lies not in the giving but in the mind at the time of giving.
The scripture writes of this with the utmost thoroughness: at the time of giving he has “no mind of loving delight, no mind of looking back with longing, no mind of indulgent attachment, no mind of being tied, no mind of grasping, no mind of craving and defilement, no mind of discrimination, no mind that follows after them, no mind that takes up their marks, and no mind of wishing for pleasure” — ten “no”s, each finer than the last. Loving delight is coarse; taking up marks and wishing for pleasure are fine. Not to look back with longing is not hard; not to take up marks is very hard.
Within this gate Chengguan handles a question of divergent translation, and in passing explains the usage of the two words “dedication.” He says that in the Jin translation the two graphs for dedication all stand at the head of the clause, and that this then means “dedicating toward awakening”; in the present translation they stand at the end of the clause, and that then means “the intent of dedication.” He goes on to distinguish “the intent of dedication” from “that for the sake of which one dedicates” as largely the same and slightly different — because one has this intent, therefore one dedicates; and one dedicates now in order to accomplish that intent. The distinction is drawn very finely; remember one sentence and it is enough: dedication is not a formality performed after an act, but first of all a direction of the mind.
He also explains an oddity: why do the ten vows of this gate speak of samādhi in every single clause? His answer is that meditative concentration makes body and mind light, at ease, and pliant, just as those precious women were, and so samādhi is taken as the retinue; and he cites Sudhana's verse, “the women of concentration constantly attend and serve,” as his evidence. What is given is a retinue of women, and what is vowed is concentration as one's retinue — which is the same procedure as giving the earth in gate two and vowing a mind like the earth.
The misreading to be set right is to read this gate as the making of women into things. The scripture's point of rest, from beginning to end, is upon the ten kinds of mind in the one who gives; and the ten things vowed are all that sentient beings may obtain samādhi, and may obtain the “samādhi without attachment, their minds constantly in right reception, not taking up dualistic dharmas.”
Where it comes down to use: the ten “no”s can serve as a checklist. When you relinquish something — loving delight, looking back with longing, indulgent attachment, being tied, grasping, craving and defilement, discrimination, following after, taking up marks, wishing for pleasure — at which of them do you break off?
Gate eleven, giving wife and children: there were such people of old
The scripture of this gate cites two persons of old: Prince Sudāna and the bodhisattva King Manifest Adornment. Chengguan says that Sudāna here means Good Love or Fine Love, and that the matter is as told in that scripture; the matter of King Manifest Adornment he attaches to the Da zhuangyan jing; and he further adduces from the Pusa benyuan jing the matter of the prince All-Upholding giving away his two sons. The scripture itself tells no story, saying only “just as of old,” and leaving the matter to the earlier examples.
What most needs to be made clear in this gate is: were those who were given willing? Chengguan sets up four clauses to exhaust the question — the one who begs is a transformation and what is given is real; the one who begs is real and what is given is a transformation; both are transformations; both are real. For the second clause he adduces from the She lun the example of King Viśvantara giving his son to a brahmin, and says that this was a transformation and so there was no distress. For the fourth, “both real,” he distinguishes two kinds: a bodhisattva at the beginning of his practice must, before giving, “ask them again and again beforehand,” and Chengguan cites the Yuqie shidi lun — when giving away wife and children one must first explain to them and make them glad, and never force them so as to make them sorrowful and distressed; and as for those who come to beg, though one explains to them in right speech, one does not give to enemies. In the other kind, where the faculties are ripe, those who are given have from the first shared the bodhisattva's vow and are host and guest to one another, so that to give them is precisely to fulfil the prayer that was originally their own — and for this Chengguan cites a verse below in the scripture, “in life after life, wherever there is giving, may I always be given away.”
The misreading to be set right is to read this gate as permitting one to send people as things. The whole apparatus of the four clauses and the law of explaining beforehand exists precisely to shut out that reading. The scripture itself also leaves a matching sentence — the bodhisattva at this point “contemplates his own body and sees that it belongs to all people and is not his own to command”; only after he has first come to see himself as one who does not belong to himself can this gate be spoken of at all.
Where it comes down to use: the eleven vows of this gate Chengguan assigns clearly — the first vow relies upon the mind of giving and vows in general, the next two are established in reliance upon the wife, the next three and the last one in reliance upon the children, and the rest rely upon all three together. The tightest sentence among the vows is “may all sentient beings cast away the mind of love and hate, and cut off the fetters of craving and anger” — love and hate were one and the same fetter from the start.
Gate twelve, giving house and home: knowing that a household is easily broken
The bodhisattva gives away his adorned house and home together with his goods. Chengguan says of this gate too only “it may be known as it stands,” but the scripture itself gives a reason well worth pausing over: “he knows that a household is easily broken and scattered, his mind constantly weary of it and casting it aside.”
Being able to let go is not because one does not like it, but because one has seen clearly that it will break. The scripture writes out a string of this mind: “toward his household he has no attachment, and is far removed from every thought and reflection about dwelling at home,” “he loathes the affairs of a household and the utensils that sustain life, neither craving them nor savoring them, his mind not tied to them” — and only then “he wishes only to leave home and cultivate the practice of a bodhisattva.”
The misreading to be set right is to read this gate as requiring that one leave home. Look at the ten vows and it is plainly not so — “may all sentient beings leave behind love for their kin, so that though they appear as dwelling at home their minds cling to nothing”; “may all sentient beings be well able to teach and guide others, and without leaving the dharma of the household expound the wisdom of a buddha”; “may all sentient beings, though their bodies appear within the home, have minds that constantly dwell in accord with the wisdom of a buddha”; “may all sentient beings, upon the ground of dwelling at home, dwell upon the ground of a buddha.” Four of the ten vows speak plainly of dwelling at home. What is relinquished is the being tied, not the house number.
Where it comes down to use: this gate and the ninth make a pair. The ninth says do not stake your mind upon a city; this one says do not stake your mind upon a house. And the reason in both cases is only one: it will break.
Gate thirteen, giving all gardens, groves, terraces and pavilions: a place of amusement made a place of delight in the Dharma
The structure of this gate's scripture is distinctive: first come twelve clauses of the thought “I shall be, for all sentient beings …,” and only afterward the giving. Chengguan divides it into two — first stating the thought that is raised, afterward making clear the leaving behind of faults and the accomplishing of virtue.
Among the twelve thoughts, one matched pair shows the greatest care: “I shall be toward all sentient beings as a kind father is” and “I shall be toward all sentient beings as a kind mother is.” What answers to the kind father is “contemplating with wisdom”; what answers to the kind mother is “growing every root of goodness and every great vow.” A garden and grove is a place of sport, and the scripture joins it to the joy of the Dharma — “I shall be a fine garden and grove for all sentient beings; I shall reveal to all sentient beings the joy of the Dharma.”
The real weight of this gate lies in its middle portion. It turns suddenly to speak of a very hard thing: “even if all the sentient beings that fill the world do not know his kindness, the bodhisattva has never had any dislike or resentment toward them, nor does he give rise to a single thought of seeking any return.” Why speak of this in the giving of gardens and groves? Because a garden is the kind of gift that most easily invites the expectation of return — you build a park for people to enjoy, and when they are not grateful it is hardest to bear. Here the scripture cuts off “the mind that seeks a return” outright, and gives what it relies upon: “toward all the worlds his mind is like empty space, stained by nothing.”
The misreading to be set right is to read ‘not seeking a return’ as coldness. The scripture says immediately after that the bodhisattva “wishes only to extinguish their measureless suffering and vexation,” and says further that he “makes the great vow to extinguish the suffering of sentient beings, and never wearies of or casts away his aspiration for the great vehicle.” Not seeking return and not giving up on the other are two faces of one thing.
Where it comes down to use: to have given and not be thanked is the most real barrier in practice. The method this gate gives is not endurance but “a mind like empty space” — empty space has never felt itself let down.
Gate fourteen, holding the great assembly of giving: not troubling one sentient being
The great assembly of giving is the largest in scale of all the gates in this passage: hundreds of thousands of koṭis of nayutas of measureless and countless vast assemblies of giving. Yet the first standard the scripture sets for it is not greatness but “from beginning to end he does not injure or trouble a single sentient being.”
Chengguan explains this sentence very concretely, and very bluntly. He says, “choosing the firewood before kindling it and straining the water before using it, and not forcing others to beg: this is called not troubling sentient beings” — the fuel is to be picked over before it is burned, the water strained before it is used, and no one pressed for contributions; only this is called not troubling sentient beings. Then he says, “nowadays most do the opposite of this — how should that accomplish any great benefit?” This is Chengguan's verdict upon his own age, and the reader may measure himself against it.
He divides the practice of giving in this gate into four layers: the general statement, the leaving behind of faults and accomplishing of virtue, the brief display of the form of the rite, and the display that the mind upon which the giving relies accomplishes the pāramitā. So the conditions for a great assembly of giving to stand run inward layer by layer: first the scale, then the not troubling of people, then the rite being in accord with the Dharma, and last the mind having accomplished the dāna-pāramitā. Lacking the last layer, the first three are only a crowd.
The misreading to be set right is to suppose that the merit of an assembly of giving is reckoned by its scale. The concluding sentence of the scripture lists eleven kinds of giving — unsurpassed giving, the ultimate giving of a buddha, the accomplishing of wholesome giving, unbreakable giving, the giving that offers to the buddhas, giving without anger or resentment, giving that rescues sentient beings, giving that accomplishes omniscience, giving that constantly sees the buddhas, giving of wholesome vigor, and vast giving — and not one of them is reckoned by quantity. “Giving without anger or resentment” is especially to be remembered: to hold a great assembly of giving without a thread of irritation is harder than to hold a large one.
Where it comes down to use: before doing anything on behalf of a crowd of people, ask first, ‘whom is this thing troubling?’ In raising funds, in mobilizing people, in putting on events, the cost most often falls upon those who are not seen. That the scripture puts this item first is not a courtesy.
Gate fifteen, giving the goods that sustain life: they cannot be told to the end, and so they are told together
At this gate the gates are gathered in. Why do they come to rest upon so general a heading as “the goods that sustain life”?
Chengguan answers directly: because “the several gates, expounded separately, cannot be exhausted, at the very last all the goods that sustain life are expounded together.” To go on setting them out gate by gate could never be finished, and so at the last one general name gathers in everything not yet said. Fazang's Tanxuan ji handles it in the same way here, and counts it as the seventieth of his own gates; the two accounts are almost identical.
There is one peculiarity in this gate that a reader easily misses: it has no concluding sentence of the form “this is the bodhisattva-mahāsattva's … dedication of roots of goodness.” The preceding fourteen gates each have a conclusion, and at this one it is suddenly absent, and the text passes straight into the general conclusion of the next passage. This is not a dropped line. Chengguan explained it long ago: the text of this gate “has only two parts: first the practice of giving, second the practice of dedication,” because immediately following is the general conclusion of the whole passage, and so “the latter two are wanting” — the concluding sentence and the sentence of what it is for are both omitted, and the general conclusion is left to gather them.
The misreading to be set right is to see the missing conclusion and suppose the scripture is defective. The scripture's manner is a living thing: the concluding sentences of the first fourteen gates were there in order to divide the gates, and since this gate is about to be gathered in by the general conclusion, it need not conclude itself again.
Where it comes down to use: among the ten vows, Chengguan says that “since the goods that sustain life are of many kinds, the vows too are of several classes,” and gives the first two as the vow of giving the goods for washing and the vow of giving the goods for sweeping and wiping, the rest to be pondered on this model; but he also leaves room — “the goods are set forth in general and the vows too are made in general, and they need not be matched one by one.” This blank space he leaves is important: in reading a scripture one need not match every sentence to death.
The general conclusion: gathering all the gates into one mind
The gates have been told out, and the scripture turns into the general conclusion: “following upon all that sentient beings need, he gives to them with such asaṃkhyeya goods as these.” Chengguan says this passage is “the general conclusion of the dedication of the roots of goodness of the several gates,” because the separate cannot be exhausted and so it is made clear in general; and he divides it into two — first concluding the roots of goodness, that is, the practice of giving above, afterward concluding the dedication above. The first half he further divides into three: concluding what is given, concluding that for the sake of which he gives, and concluding the mind that gives. And he particularly points out one sentence: what the bodhisattva gives “is not limited to sixty, and therefore it is likened to the asaṃkhyeya” — so the gate numbers assigned above are only examples, not a total.
The true center of gravity of this passage lies in “concluding the mind that gives.” The scripture writes a scene: from the lands of the ten directions, people of every kind of form and class, of every kind of destiny of birth, and of every kind of field of merit all come seeking and asking, and the bodhisattva on seeing them “gives rise to gladness in his mind, as at the sight of a good friend.” To call those who beg good friends is a most inverted way of speaking — ordinarily the one who asks is the weaker party, and here he is the one who comes to complete another. Then those who beg “pass the word from one to another, extolling and praising his virtue, so that his fine renown spreads far,” more and more people come, and the bodhisattva is “measurelessly glad.”
Then the scripture makes a comparative measure, and this is the most forceful stretch of the whole passage. Though one were to enjoy for a hundred thousand koṭis of nayutas of kalpas the joy of Śakra, for countless kalpas the joy of the Yāma Heaven, for measureless kalpas the joy of the Tuṣita Heaven, for boundless kalpas the joy of the Heaven of Good Transformation, for unequalled kalpas the joy of the Heaven of Free Enjoyment of Others' Emanations, for innumerable kalpas the joy of a Brahmā king, for unnameable kalpas the joy of a wheel-turning king ruling a three-thousandfold realm, for unthinkable kalpas the joy of the Heaven of Universal Purity, for inexpressible kalpas the joy of the Heaven of the Pure Abodes — the joys of the nine kings (Chengguan's outline counts ten kings, himself noting that Ābhāsvara is wanting) all added together “could not match” that one thought of gladness in the bodhisattva at the sight of one who begs.
At this comparative measure Chengguan states a doubt of his own, worth recording: he says that among the gods of the form realm the Ābhāsvara is wanting, and that if one goes by the Pusa yingluo benye jing fifteen the wheel-turning king should stand thirteenth and one should say “the joy of a king over two thousand”; and further that by the ten great numbers there should be an “unmeasurable” after the “unthinkable,” which the present text lacks, so that “it seems that the Sanskrit text has dropped out at the second dhyāna.” This is Chengguan's word of doubt and not a settled determination; here it is only recorded, without adjudication.
The misreading to be set right is to read this passage as an exhortation to give more. What the scripture asks is not how much one gives, but what the first response in the mind is at the sight of one who begs. In explaining this sentence Chengguan cites the Yuqie shidi lun on the four hindrances to giving — not having been used to it before, the goods to be given being scarce and lacking, indulgent attachment to fine and superior things, and delighting in the fruit of complete wealth in the time to come; and he says that the reason the bodhisattva is glad at the sight of one who begs is that “the practice of giving is ripe and the hindrances to giving are exhausted.” Gladness is not inborn; it is how one naturally looks once the hindrances are gone.
Where it comes down to use: this passage may serve as a mirror. When someone comes to ask something of you, what rises in your mind — a sense of burden, a sense of guardedness, or “as at the sight of a good friend”? Set the four hindrances to giving beside it, and one of them will most likely fit.
Freedom from marks: at the time of dedicating, not clinging even to dedication
Here is the turning point of the whole passage. After scores of gates of giving have been told, it turns suddenly into a string of negations: no perception of a sentient being, no perception of one who lives, no perception of a pudgala, no perception of a person, no perception of a child, no perception of one who is born, no perception of one who acts, no perception of one who receives, no perception of being, no perception of nonbeing, no perception of this world or the world hereafter, no perception of dying here and being born there, no perception of permanence, no perception of impermanence, no perception of the three states of existence, no perception of the absence of the three states of existence, neither perception nor non-perception.
Why must there be this turn? Chengguan's determination is exceedingly precise: he says that the dedication free of marks “is to direct toward the true limit,” and says that “this sets forth the depth of the practice, as the foregoing set forth its breadth. Depth and breadth are simultaneous; it is only that words cannot set forth both at once.” The scores of gates before are the breadth of the practice, and this passage is its depth; breadth and depth are simultaneous from the first, and it is only that language cannot say two things at once, and so they are said apart. Fazang's Tanxuan ji names this passage “the practice reaching its utmost and tallying with the real, which is the dedication to the true limit”; the name differs, and what it designates answers to the same thing. This sentence must be set up first, or the reader will suppose that the scripture has negated all the giving that went before.
The structure of the text Chengguan divides into two layers: first properly making clear the freedom from marks, and afterward, from “when the bodhisattva contemplates in this way” onward, making clear the not obstructing of the following of marks. Within the proper making clear of freedom from marks there are three again: the brief statement, the separate display, and the question with its explanation. The three opening clauses on bodily, verbal, and mental action all attaining liberation are the general statement; and Chengguan says “not clinging to release and not being bound by bondage is true liberation” — only when one does not cling even to the fact of ‘having been liberated’ is it liberation. In the separate display the pairs are cast out one pair at a time, and of the last pair he speaks best: “the foregoing perceptions of being and nonbeing and the rest are named perception in general, and that all are utterly cut off is called the absence of perception.”
The second section goes on to cast out “clinging” and “binding.” The scripture says that if one is able not to cling to these dharmas, then one does not bind form or the arising and ceasing of form; and if one is able not to bind, “then with respect to all dharmas there is also no releasing.” Even release is gone. Then it asks: why is this? The answer is “there is not the least dharma that is now arising, that has already arisen, or that will arise,” and such is the own-mark of all dharmas — not one and not two, not small and not great, not dharma and not non-dharma, not existent and not non-existent.
The misreading to be set right here is to read “not existent and not non-existent” as meaning that there is nothing at all. The scripture itself blocks that road at once: “when the bodhisattva contemplates dharmas in this way, they become non-dharma; and within the realm of words he sets them up in accord with the world, so that non-dharma is spoken of as dharma; he does not cut off the paths of action, does not cast away the bodhisattva practices, and in seeking omniscience never retrogresses.” He contemplates dharmas as non-dharma, and yet within words sets them up in accord with the world and speaks of non-dharma as dharma; the paths of action are not cut off, the bodhisattva practices are not cast away. And immediately after come the four most famous clauses of this passage — “he fully knows that all the conditions of action are like a dream, that sounds are like an echo, that sentient beings are like shadows, and that all dharmas are like an illusion, and yet he does not break the power of the deeds of causes and conditions.” After the four “likes,” one “does not break.”
Two of Chengguan's remarks here are worth keeping. Explaining “the working of deeds is vast,” he says: though deeds be like an illusion, a single thought of illusory evil sinks one for long kalpas and a single thought of illusory good raises one far toward the fruit of buddhahood, and so it is called vast. Explaining “the path of non-doing,” he says: even the true path of non-doing must still be cultivated, for without cultivation one does not tally with the real; how much more, when the common world is not broken, could there be no cultivation and no realization? And at the last he lets fall a general determination: “that these two are unobstructed is what differs from the common person and the lesser vehicles.” That the following of marks and the freedom from marks are mutually unobstructed is where this differs from the ordinary person and from the two vehicles. The Yanyi chao, in explaining the section on the not obstructing of the following of marks, further cites the verse on the two truths from the chapter on the four truths in the Zhong lun, to show the sense of expounding the Dharma in reliance upon the two truths.
Where it comes down to use: the most practical sentence in this passage is “no perception of a sentient being” together with still “not casting away the bodhisattva practices.” If while doing a thing one sets up in the mind an ‘I am helping him,’ then that ‘him’ and that ‘I’ both become burdens; take the perception away, and the thing is still done — this is not passivity, it is saving the effort that was going into the upkeep of an image of oneself.
The explanation of the name: why this is called “dedication”
Here the scripture raises a question of its own: “by what meaning is it called dedication?” This is the one place in the whole passage where the scripture questions and explains a name of its own accord, and it is of the first importance.
Chengguan first explains the general statement of the preceding sentence. He says that “dwelling in omniscience is his own root of goodness, since by this he is able to accomplish the meanings below”; and as for “whether in a place or in a non-place,” he gives two readings: if taken with respect to the object, a place is the good and a non-place is the evil; if taken with respect to one's own practice, a place is the following of marks and a non-place is the freedom from marks. Whichever it be, “place and non-place differ, and yet both are directed toward the nature of wisdom.” He then distributes the three terms of the name of the dedication: “that in every place he dedicates entirely is the meaning of ‘according with all roots of goodness.’ That he dedicates to the nature of wisdom is the meaning of ‘dedication,’ and that he does not retrogress is the meaning of ‘firm.’” According, dedication, and firmness — the three meanings each have that to which they attach, and this is the skeleton of how this dedication comes by its name.
Then comes the separate explanation. Here Chengguan makes clear a thing which is the very key of this passage: the dedication that follows marks explains itself without being explained — with a firm mind one cultivates every good practice, all of it vowing that sentient beings turn toward the fruit of awakening; what is there to explain? “But that it receives the name from being free of marks is not known without explanation, and this is why it is singled out and made clear.” That being free of marks it is still called dedication — this is what needs explaining, and this is why the scripture raises its question precisely here.
The scripture gives ten clauses, each of one construction: crossing the world forever, coming forth forever from the aggregates, crossing beyond the path of words, leaving every kind of perception, cutting off forever the view of a body, leaving forever the place of reliance, cutting short forever what is done, coming forth forever from the states of existence, casting away forever every grasping, coming forth forever from worldly dharmas — each of them “reaching the further shore, therefore it is called dedication.” Chengguan matches the ten clauses one by one to ten kinds of further shore: the shore of the unmoved, the shore of liberation, the shore of the true limit, the shore of true wisdom, the shore of the remainder, the shore of no remainder, the shore of giving and the rest, the shore of the nirvāṇa of no abiding, the shore of the dharma-body, and the shore of the noble wisdom of self-awakening. The Yanyi chao then explains each again — for instance the first: gain and loss, blame and praise, honor and ridicule, suffering and joy, these eight dharmas are the worldly dharmas, and that the eight dharmas do not move one is named the shore of the unmoved; and the second: in reliance upon the aggregates one reckons a self and so there are the two selves, and to leave the two selves is named liberation.
The misreading to be set right is to read these ten clauses as ten different dedications. Chengguan says it plainly — “it is by the single fact of being free of marks that dedication is accomplished”; the ten clauses only display one and the same thing from ten angles: if only one can be free of marks and accord with omniscience, then one's own crossing of the world and the rest all reach the further shore — how is this not the meaning of dedication? So being free of marks is not a failure to dedicate; being free of marks is itself the most thoroughgoing dedication.
Where it comes down to use: “to dedicate” is to turn, and “to direct” is to tend toward. To turn what one has cultivated in another direction, away from oneself and toward omniscience — while there are marks this takes an act of will, but when one is free of marks it is natural, because there is no “self” at which the roots of goodness could be brought to a stop.
The fruit of the station: dedicating in this way, there are these ten accordings
The name explained, the scripture states the fruit: dedicating in this way, “he becomes one who dwells in accord with the Buddha, dwells in accord with the Dharma, dwells in accord with wisdom, dwells in accord with awakening, dwells in accord with meaning, dwells in accord with dedication, dwells in accord with the realm, dwells in accord with practice, dwells in accord with the real, and dwells in accord with purity.” Chengguan determines this passage as the fruit of the station and lets fall six words: “following marks and being free of them are not two, and so these ten fruits are summoned.” Only because the following of marks and the freedom from marks are not two are these ten fruits summoned at all. Fazang's Tanxuan ji names this passage “setting forth the benefit accomplished by the practice,” designating the same thing.
Note that all ten clauses attach the graph “dwells.” It is not ‘accords with the Buddha,’ but ‘dwells in accord with the Buddha’ — not a momentary correspondence, but an abiding within. Explaining the meaning of according, Chengguan sets a very sharp question: within the true limit, what is it that accords, and what is it that is accorded with? His answer is: if only one can dedicate free of marks in this way, then one naturally accords with the Dharma of the Buddha and with wisdom and the rest, because the Dharma of the Buddha and the rest have the real as their substance. There is no one who accords and nothing accorded with, and only therefore is it called true according.
Then the scripture states a second layer of fruit: dedicating in this way, “he becomes one who fully understands all dharmas, and one who serves all the buddhas.” Then come six “there is not one”: there is not one buddha he does not serve, not one dharma to which he does not make offerings, not one dharma that can be extinguished and broken, not one dharma that can be gone against, not one thing that can be craved and clung to, not one dharma that can be wearied of and left behind. In explaining this set Chengguan is very fine — for instance the fifth and sixth clauses of his commentary (that is, the third and fourth of the scripture's six) he attaches to “the marks being just the absence of marks, there is no need to extinguish and break them” and “there is nothing that is not the absence of marks, so nothing can be gone against”; and the seventh and eighth he attaches to the defiled and the pure both arising, so that there is neither craving nor weariness.
The misreading to be set right is to read “not one dharma that can be wearied of and left behind” as license. The clause just before it is “not one thing that can be craved and clung to” — craving and weariness are a pair, and are removed together. And after neither craving nor weariness, the scripture's point of rest is “the power of the Dharma is complete in him, without rest”: it is not that nothing is done any longer, but that what is done never stops.
Where it comes down to use: to test whether one has really become free of marks, do not look at whether there is any feeling; look at whether one has stopped. The criterion the scripture gives is “without rest.”
The conclusion: this one dedication ends here
The scripture concludes the name: “this is the bodhisattva-mahāsattva's sixth dedication, the dedication that accords with and makes firm all roots of goodness.” Then it adds a passage on the aspect of one who dwells in this dedication: he is constantly guarded and kept in mind by the buddhas, firm and not retrogressing, entering the deep nature of dharmas and cultivating omniscience; he accords with the meaning of the Dharma, accords with the nature of dharmas, accords with all firm roots of goodness, accords with all perfect and great vows; he is complete in the dharma of according and being firm, “which none of the vajras can break, and among all dharmas he attains sovereignty.”
This passage takes the name of the dedication apart once more and shows it to you: four clauses of “according,” two of “firm,” and one each for “all roots of goodness” and “perfect and great vows.” Every graph in the name is redeemed at the conclusion. And the last sentence, “which none of the vajras can break,” is the closing note of the whole passage — vajra is the hardest thing in the world and can break everything; and here it is said that not even vajra can break this. Li Tongxuan counts this passage together with what follows as six lines of scripture, and calls it “generally concluding the merit of the dedication set forth above.”
Where it comes down to use: to what degree must a thing be carried before it counts as firm? The scripture's standard is “none of the vajras can break it,” and the cause of that is not force of will but that whole preceding passage on freedom from marks — with no mark to be clung to, there is naturally no place at which it can be broken.
The verses: forty-one verses, praising from the royal throne all the way to the nature of dharmas
The prose ended, the compilers narrate the ceremony of Vajra Banner's entering the verses: he contemplates the ten directions, contemplates the great assembly, contemplates the Dharma realm, enters into the profound meaning of the words and phrases, cultivates a measureless and vast mind, with a mind of great compassion everywhere covers and guards the world, and at the last “manifests a form-body in reliance upon the dharma-nature body, and, sustained by the spiritual power of the Buddha, speaks these verses.” Chengguan says this passage has twelve clauses — the first one setting forth the form of the rite in general, the last one making clear in general that upon which he relies, and the ten in between separately displaying two meanings; and he points out one fine thing, that the words “contemplate” in the scripture “run through both mind and eye,” and are not only a looking with the eyes.
The verses are forty-one in all. Chengguan and the Tanxuan ji count the same number of verses and divide them in largely the same way, but the scope of what they praise differs: Chengguan says the last five and a half verses “praise the meaning of according and the rest in the explanation of the name, and along with it praise the fruit of the station,” whereas the Tanxuan ji says “they praise only the practice of the station and do not praise the fruit of the station.” Both accounts stand together, and here no adjudication is made.
Following Chengguan's division: the first five verses praise the body upon which the practice relies — the bodhisattva manifests his body and becomes a king, with merit and awesome light, proclaiming and expounding the true Dharma, the disposition he has received kind, holding firmly to the pure precepts. Note that these five verses praise the “body,” not the practice; first is said who this one is, and only then what he does.
The next thirty and a half verses praise the practice that arises in reliance upon the body, and of these the first nineteen praise the dedication that follows marks. These nineteen verses walk once more through the scores of gates before: food and drink, perfume and garlands, clothing, carriages and mounts, beds and mats; head, eyes, hands, feet, skin, flesh, bones and marrow; opening the mouth and putting forth the tongue; wife and children and the royal throne; the retinue; cities and towns, palaces, towered pavilions, gardens and groves. Two verses are especially worth pausing at: “whether he gives away his head or gives away his eyes, whether he gives away his hands or gives away his feet” and “he opens his mouth and puts forth his tongue to give it to the flock of beings, his mind glad and without sorrow or longing” — and to the matter of giving the tongue there is appended at the end a vow, “that they may all obtain the broad and long tongue of a Tathāgata.” The tongue that is given away, and the mark of a buddha's broad and long tongue that is vowed in return: this is the one place in all the verses where cause and effect are matched so exactly.
After that, eleven and a half verses praise the dedication free of marks, and Chengguan divides them into four sections. The first section of five verses praises the cutting off of thought and perception within, opening with “the bodhisattva contemplates all dharmas: who is it that is able to enter this dharma?” — beginning with a question, of which Chengguan says that this line displays the power of contemplation in general, the next line is the emptiness of person, and the rest are all the emptiness of dharmas. Within this section lie the two most important verses of the whole set. The first is “he knows that the nature of awakening arises from conditions, and enters the deep Dharma realm with nothing that goes against it,” which Chengguan explains thus: the nature of awakening is originally pure, yet does not obstruct arising from conditions; with pure dharmas as condition there is an arising of awakening, and that arising is without nature, and so it does not go against the Dharma realm — and for this he lets fall the five graphs “this is awakening as nature-arising.” This is the most central term of the Huayan school, and in this sub-unit it appears this one time only. The second is “with wisdom he fully knows that deeds have no own-nature, and yet because of causes and conditions deeds are not lost,” for which Chengguan sets up a dilemma: if deeds exist in dependence upon the body, then they are not by the mind; if they dwell within the mind, then wherever there is mind, all is deed. Since it is granted that there is mind without deed, one may see that deeds arise borrowing conditions — where could their own nature be?
The second section of two verses praises the meeting of objects while apart from defilement, beginning at “the bodhisattva has already reached the further shore of form”; Chengguan says that because he has reached the shore of what cannot be obtained, therefore there is nothing to which he clings. The third section of two verses praises the foregoing question and its explanation, taking neither the mark of permanent abiding nor clinging to the mark of annihilation. The fourth section of two and a half verses praises the not obstructing of the following of marks, beginning at “if one is able to contemplate all dharmas in this way” — and here is a sentence that is the joint of the whole set of verses: “though its nature be sought and not obtained, still what the bodhisattva practices is not in vain.” It cannot be found, and yet the practice is not in vain.
The last five and a half verses praise the meaning of according and the rest, and along with it the fruit of the station. From “following it and pondering, one enters the right meaning” it goes on to say that dharmas neither arise nor cease and neither come nor go, and to say that one fully understands the true nature and yet makes no discrimination within the nature of dharmas, and then comes to rest in three verses: “the nature of dharmas is everywhere in every place, in all sentient beings and in all lands, the three times are wholly within it with nothing left over, and yet there is no shape or mark that can be obtained”; “all that the buddhas have awakened to they take in entirely with nothing left over”; and the closing verse, “just as the nature of dharmas pervades all, so too is it with the bodhisattva's dedication; dedicating in this way to all sentient beings, he is constantly in the world without retrogressing.”
The misreading to be set right is to read the “so too is it” of the closing verse as a comparison. It is not saying that dedication is as wide as the nature of dharmas is; it is saying that the reason dedication is able to pervade is precisely that the nature of dharmas already pervades — the bodhisattva's dedication does not manufacture a large scope of its own, but follows the measure that the nature of dharmas originally has. And only therefore does the last line dare to say “constantly in the world without retrogressing”: to retrogress is a thing that has a boundary, and what pervades the Dharma realm has nowhere it could retrogress to.
Where it comes down to use: the whole set of verses sets out from the bodily form of a king and comes to rest in the nature of dharmas being everywhere. All the giving in between — head and eyes, hands and feet, wife and children, royal throne — lies along this one line. If after reading the prose one still feels those gates have nothing to do with oneself, then reading these forty-one verses one can see that they were one thing all along: the exchanging of a self that has a boundary for a measure that has none.
Lineage
Its relation to the two preceding sub-units. This sub-unit, together with the gates of the giving of outer wealth and the gates of the giving of inner wealth, belongs to the sixth dedication, the dedication that accords with and makes firm all roots of goodness; and the three passages Chengguan determines — the freedom from marks, the explanation of the name, and the fruit of the station — gather in the whole station of this dedication, and not merely the fifteen gates of this sub-unit. In reading the freedom from marks in this passage one must bring the number of gates of the two preceding sub-units in along with it, or half of the “breadth of the practice” falls away.
The three accounts of the number of the gates. Chengguan establishes no total number but numbers them in sequence following the sentences of the scripture, and this sub-unit stands as his forty-sixth through his sixtieth; Fazang's Tanxuan ji counts on its own to a seventieth gate; Li Tongxuan's Xin Huayan jing lun makes them sixty-one passages and lists them by name one by one, this sub-unit answering to his forty-eighth through his sixty-first. The three divide and join differently; both are recorded without adjudication. Further, Li Tongxuan's fifty-first gate reads “relinquishing the body and giving it to all sentient beings, being humble and free of pride,” whose “humble” is attached to the scripture's gate of giving one's own body, while the gate name's “giving it to all sentient beings” is nearer to the gate of giving the body to all sentient beings; and between these two he does not separately set out a gate of offering the body to the buddhas — the density of the gates is not level with that of the base text; the fact is faithfully recorded, and his gate numbers are not forcibly altered so as to fit the passages of the scripture.
The divergent names of the passages. The passage of general conclusion Chengguan names the general conclusion of the dedication of the roots of goodness of the several gates, and the Tanxuan ji names “the dedication that gives rise to gladness”; the passage on freedom from marks Chengguan names the dedication free of marks, which is to direct toward the true limit, and the Tanxuan ji names “the dedication that tallies with the real, which is the true limit”; the passage on the fruit of the station Chengguan names making clear the fruit of the station, and the Tanxuan ji names “setting forth the benefit accomplished by the practice.” The names differ while the passages they designate answer to one another; both are recorded without adjudication.
Li Tongxuan takes prajñā as its substance. Li Tongxuan determines the sixth dedication, the dedication that accords with and makes firm all roots of goodness, as “making clear that the prajñā-pāramitā is its substance,” and takes Sudhana's good friend Veṣṭhila, dwelling in the city Good Crossing and making offerings at the stūpa of the Buddha of the sandalwood seat, as its symbolic betokening. This is Li Tongxuan's own regular procedure of matching the ten perfections with Sudhana's good friends, and does not run along the same road as Chengguan's explanation of the text sentence by sentence following the scripture; here it is recorded without adjudication.
Its divergences from the sixty-fascicle text. The dividing and joining of the gates in this passage of the Jin translation is not level with that of the base text: the Jin text makes the giving away of wife and concubines, sons and daughters the first of this passage, and has besides a gate of giving the household beginning “when he sees people come to beg for his household,” whose ten vows answer to the gate of house and home in the base text; the base text has no such separate gate. The pairs of “does not cling” in the passage on freedom from marks, the “not” and the “without” in the passage of question and explanation, the fourth, sixth, and seventh of the ten meanings in the explanation of the name, and the clauses of according in the fruit of the station — ten in the base text and nine in the Jin text — all these divergences are recorded without adjudication, and the word-for-word comparison is to be seen in the apparatus of this sub-unit.
Places for cross-reading. When Chengguan explains the gate of giving the royal throne he points out that for the remaining meaning one may look at the chapter “The Ten Inexhaustible Treasuries”; when he explains why all ten vows of the gate of the inner palace retinue speak of samādhi he cites Sudhana's verse as evidence, and Li Tongxuan likewise matches this dedication with one of Sudhana's good friends — the chapter “Entry into the Dharma Realm” is the point of comparison common to both commentators. Besides these, Chengguan cites the Yuqie shidi lun thirty-nine in three places within this sub-unit (the explaining beforehand in the giving of wife and children, giving with the four aspirations, and the four hindrances to giving), cites the Da zhidu lun fourteen on the three kinds of giving in one place, and cites the words of the Weimojie suoshuo jing on the lowest beggar in one place; and the Yanyi chao cites the verse on the two truths from the chapter on the four truths in the Zhong lun in one place — all of these are cited by the commentators, and are not attached by the scripture itself.
What is wanting in the lineage. Searching the several chapters and commentaries of the Huayan school for the three terms “according with and making firm,” “the dedication free of marks,” and “the dedication that accords with roots of goodness in equality,” the four works Huayan yisheng jiaoyi fenqi zhang, Kongmu zhang, Huayan jing zhigui, and Shixuan men all yield no occurrence. In the Pusa yingluo benye jing the name is seen only twice in the enumerated clauses of the names of the ten dedications, where it reads “the dedication that accords with roots of goodness in equality,” a divergent rendering from the name of the dedication in the base text; the passage explaining the name of that scripture's own sixth dedication does not cite the text of the present scripture and is not the same passage as this sub-unit, so that only the sameness of the name is recorded, without forced attachment. For the fifteen gates of giving and the passages on freedom from marks, the explanation of the name, and the fruit of the station in this sub-unit, no clause-by-clause citation is found in the treatises of the several schools; the want is recorded as it stands.
考據Apparatus
第六隨順堅固一切善根迴向為十迴向中獨大之一位，長行橫跨卷二十五末至卷二十八。本單元承前二子而收其末段：自「佛子！菩薩摩訶薩若見如來出興於世開演正法」〔T10n0279 0150a20〕起，歷十五施門，入總結、離相、釋迴向名、位果，結於「是為菩薩摩訶薩第六隨順堅固一切善根迴向」〔0155c14〕，末繫金剛幢菩薩四十一偈重頌〔0155c26–0156c20〕。說者自始至終為金剛幢菩薩一人，呼格「佛子」為對在會菩薩眾之泛稱，中無說者更迭；唯頌前一段「爾時，金剛幢菩薩觀察十方、觀察眾會、觀察法界已」〔0155c20〕為經家敘事。澄觀《疏》於本迴向立「位行、位果」二科，位行又分「牒、釋、結」三；本單元所居，正是釋分之末、及其後之離相、釋名、位果與重頌。本考據凡言科名、位名、門號處，一律繫其所出。
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末段（第五會 兜率天宮 · 卷二十八〔T10 0150a13–0156c21 前〕）；首句「佛子！菩薩摩訶薩若見如來出興於世開演正法」〔T10n0279 0150a20〕，長行末句「一切金剛所不能壞，於諸法中而得自在。」〔0155c19〕，頌末句「如是迴向諸眾生，常於世間無退轉。」〔0156c20〕 |
| 澄觀《華嚴經疏》 | 「第六隨順堅固一切善根迴向。長行中亦二，謂位行、位果。行中亦三，謂牒、釋、結。」〔T35n1735 0709b13〕；本單元相涉窗〔0716c05〕–〔0720b16〕 |
| 澄觀科·施門編號 | 澄觀不立總門數，唯依經逐句編序：本單元自「四十六歎佛出世」〔T35n1735 0716c05〕起，至「六十施資具者」〔0717c24〕止，凡十五門 |
| 澄觀科·三大文 | 大文第二「離相迴向」〔T35n1735 0718b19〕·大文第三「釋迴向名」〔0719c12〕·（位行位果外層之）大文第二「明位果」〔0720a21〕·「第二應頌」〔0720a22〕 |
| 法藏《探玄記》 | 「第六隨順一切堅固善根迴向。於長行內亦二，謂位行、位果。位行中亦三，謂標、釋、結。」〔T35n1733 0257a13〕；本單元相涉：第七十門〔0263b19〕·總結所為「生喜迴向」〔0263c03〕·「行極契真即實際迴向」〔0264b06〕·「辨行所成益」〔0264c26〕·頌科〔0265a19〕 |
| 李通玄《新華嚴經論》 | 「此段迴向長行中，有六十一段經，總明行施。」〔T36n1739 0862b03〕；本單元對第四十八門至第六十一門〔0862b26–0862c04〕 |
| 澄觀《演義鈔》 | 離相／不礙隨相釋段〔T36n1736 0394a10–0394c21〕·「正明離相受迴向名」〔0394c22〕十岸別釋〔0394c24–0395a05〕 |
| 六十華嚴 T278 對位 | 品二十一 金剛幢菩薩十迴向品·第六隨順一切堅固善根迴向〔T09n0278 0499c08〕起；本單元對位段〔0517a01〕–〔0519c08〕 |
| 世親《十地經論》 | 〔查無〕。該論唯釋〈十地品〉，於本品不對應 |
| 《菩薩瓔珞本業經》T24n1485 | 唯十迴向名列句二見〔1014a12〕〔1017c11〕，作「隨順平等善根迴向」；本單元之施門、離相、釋名諸段〔查無〕對應牒文 |
澄觀立本迴向之二科三分——
「第六隨順堅固一切善根迴向。長行中亦二，謂位行、位果。行中亦三，謂牒、釋、結。」〔T35n1735 0709b13〕
探玄記立同二科而名「標、釋、結」——
「第六隨順一切堅固善根迴向。於長行內亦二，謂位行、位果。位行中亦三，謂標、釋、結。」〔T35n1733 0257a13〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 僮僕 | — | 「佛子！菩薩摩訶薩布施僮僕」〔T10n0279 0150c10〕 | 澄觀分訓二字：「少美曰僮，以擬瞻侍。執守曰僕，以備勞役。」〔T35n1735 0717a12〕 |
| 別人 | — | 「或施父母，或施別人、聲聞、獨覺種種福田」〔T10n0279 0150b20〕 | 澄觀釋為福田之外之受者：「言別人者，有資財人，非敬非悲故。」〔T35n1735 0716c12〕 |
| 孤露 | — | 「乃至一切貧窮、孤露及餘四眾」〔T10n0279 0150b21〕 | 無父無母而無所覆蔭者；與「貧窮」並列，屬澄觀所判之悲田苦田〔T35n1735 0716c15〕 |
| 四眾 | — | 同上 | 比丘·比丘尼·優婆塞·優婆夷 |
| 薩婆若 | — | 「乘薩婆若心，行一切施」〔T10n0279 0153a23〕 | 一切智；此段以之為能乘之心，非所求之果 |
| 須達拏太子 | 澄觀傳義譯「此云善愛，或云好愛」〔T35n1735 0717b26〕 | 「猶如往昔須達拏太子、現莊嚴王菩薩」〔T10n0279 0153a22〕 | 捨妻子之古例；澄觀繫云「事如彼經」〔0717b27〕 |
| 現莊嚴王菩薩 | — | 同上 | 澄觀繫其出處云「現莊嚴王，如《大莊嚴經》說」〔T35n1735 0717b27〕 |
| 阿蘭若 | — | 「願一切眾生常樂居止阿蘭若處，寂靜不動」〔T10n0279 0152b22〕 | 寂靜閑居之處；與同門「永不依止王都聚落」相對 |
| 關防輸稅 | — | 「乞王京都、嚴麗大城及以關防所有輸稅」〔T10n0279 0152b10〕 | 關隘之守與其所徵之稅；李通玄以此門為「捨都城關防輸稅」〔T36n1739 0862c01〕 |
| 檀波羅蜜 | — | 「念念增進檀波羅蜜」〔T10n0279 0154a28〕 | 布施到彼岸；大施會門以之為所成 |
| 摩訶衍 | — | 「悉得成就摩訶衍施」〔T10n0279 0154b01〕 | 大乘 |
| 無遮大施會 | 探玄記傳音「遮于瑟，此云無遮大會也」〔T35n1733 0263b18〕 | 「作百千億那由他無量無數廣大施會」〔T10n0279 0154a18〕 | 不限受者、無所遮擋之大施；澄觀以「不強乞求，名不惱眾生」為其體〔T35n1735 0717c22〕 |
| 補伽羅 | — | 「無眾生想，無命者想，無補伽羅想」〔T10n0279 0155a26〕 | 離相段所遣之我執異名之一，與眾生·命者·人·童子·生者·作者·受者同列 |
| 廣長舌 | — | 「普願藉此勝因緣，悉得如來廣長舌。」〔T10n0279 0156a18〕 | 頌二十二句；上承頌二十「開口出舌施群生」之施舌事 |
三、譬喻·修辭
(一) 經文自具之喻——
- 如地（施大地門之願，二見）：「願一切眾生得如地心，於諸眾生，意常清淨，無有惡念」〔T10n0279 0150b29〕·「願一切眾生得如地智，自在修行一切佛法。」〔0150c07〕——所施是地，所願亦取地之德，喻與事同體。
- 猶如慈母（施自己身門）：「生於諸眾生猶如慈母所有眾善悉迴與心」〔T10n0279 0151a08〕；園林門重出為對句「我當於一切眾生猶如慈父」「我當於一切眾生猶如慈母」〔0153c24〕。
- 猶如影現而無來往（以身供佛門之願）：「願一切眾生悉能分身遍十方剎，猶如影現而無來往」〔T10n0279 0151b23〕。
- 十喻連舉（以身布施一切眾生門）：自願其身為「大明燈」「眾樂具」「妙法藏」「淨光明」「世光影」「善根因緣」「真善知識」「平坦道」「無有上具足安樂」「明淨日」〔T10n0279 0151c04–c11〕——十句同構，皆以身作物。
- 猶如寶洲（妻子門）：「又以其身普攝眾生，猶如寶洲給施一切」〔T10n0279 0153a29〕。
- 四如（離相段）：「了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力」〔T10n0279 0155b20〕——四喻並列而以「不壞」收，喻不落斷滅。
- 如海一滴之對反（總結段之校量）：「假使百千億那由他劫受帝釋樂……不可說劫受淨居天樂，悉不能及。」〔T10n0279 0155a07–a12〕——以十王之樂為所校，以菩薩見乞者之喜為能校。
(二) 澄觀所增之喻——
- 脫屣：釋施王位門之心捨——「現棄萬乘，猶如脫屣，何繫縛哉。」〔T35n1735 0717b03〕
- 三事四句：釋施大地門之施心——「三事性空深無底、三事殊特勝無比、三事廣大遍無涯、三事相融俱無礙。」〔T35n1735 0717a09〕
- 擇薪濾水：釋大施會之「終不損惱於一眾生」——「擇薪而爨、濾水而用，不強乞求，名不惱眾生。今多反此，豈成大益？」〔T35n1735 0717c21〕
- 定女常供侍：釋內宮眷屬門十願皆云三昧之故——「十願皆云三昧者，禪定輕安身心柔軟，猶彼女故。故善財偈云「定女常供侍」。」〔T35n1735 0717b24〕
(三) 頌中之喻——
頌部四十一偈少用譬喻而多用直說，唯末段以「如」字立三重同法之喻：「如三世佛所迴向，菩薩亦修如是業」〔T10n0279 0156b14〕·「如諸法性遍一切，菩薩迴向亦復然」〔0156c19〕——後者以法性之遍為迴向之遍，是全頌之收處。
四、異譯對勘
本單元二譯並存：底本八十本 T10n0279 十五門；六十本 T09n0278 於相當之處門數與門名皆有出入。全錄不判。
(一) 對位之界——六十本第六迴向徵句作「佛子！何等為菩薩摩訶薩第六隨順一切堅固善根迴向？」〔T09n0278 0499c08〕；八十本作「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？」〔T10n0279 0135b21〕——徵句形式與迴向名之語序皆異。六十本內財諸門盡於「薩布施寶女眷屬善根迴向。」〔T09n0278 0516c29〕，次接「復次，菩薩摩訶薩布施妻妾男女，如須達拏太子、現莊嚴王菩薩」〔0517a01〕——人名二本全同，可證同段；本單元對位訖於〔0519c08〕頌起儀前。
(二) 結句之異——
八十本：「是為菩薩摩訶薩第六隨順堅固一切善根迴向。」〔T10n0279 0155c14〕 六十本：「佛子！是為菩薩摩訶薩第六隨順一切堅固善根迴向。」〔T09n0278 0519c01〕 ——「一切」二字之位序不同。並錄不判。
(三) 門之對照（實得結構）——六十本此段門序與八十本不齊：八十本妻子門在第十一，六十本則以「布施妻妾男女」為本段之首；八十本無獨立「施家」門，六十本則有「見有人來從乞家者」一門〔T09n0278 0517b07〕，結作「是為菩薩摩訶薩以施家善根迴向，令一切眾生悉行菩薩種種諸行，滿足諸願智慧自在。」〔0517b28〕，其十願之內容（「捨離妻子，常樂出家」「信家非家，捨家求道」「永離家法，少欲知足，無所藏積」等）與八十本舍宅門十願相當。二本門之開合不同，據實錄之，不強配。
(四) 園林門之逐字對——
八十本：「作是念言：『我當為一切眾生作好園林，我當為一切眾生示現法樂，我當施一切眾生歡喜之意……』」〔T10n0279 0153c17〕 六十本：「作如是念：『我當為一切眾生作愛樂法林；我當為一切眾生示現悅樂之處；我當與一切眾生無量歡喜……』」〔T09n0278 0517c02〕 ——句式全同而語彙異：八十「好園林」六十作「愛樂法林」，八十「示現法樂」六十作「示現悅樂之處」。並錄不判。
(五) 離相段「不著」十對之逐字對——
八十本：「不著內，不著外；不著能緣，不著所緣；不著因，不著果；不著法，不著非法；不著思，不著非思；不著色，不著色生，不著色滅」〔T10n0279 0155b05〕 六十本：「不著內，不著外；不著緣，不著境界；不著因，不著因和合；不著法，不著非法；不著思，不著思果；不著色，不著色取，不著色滅」〔T09n0278 0519a27〕 ——八十本作『能緣／所緣』處六十本作『緣／境界』，八十本作『因／果』處六十本作『因／因和合』，八十本作『思／非思』處六十本作『思／思果』，八十本作『色生』處六十本作『色取』。並錄不判。
(六) 「何以故」徵釋段之逐字對——
八十本：「無有少法，若現生、若已生、若當生；無法可取，無法可著。一切諸法自相如是，無有自性，自性相離，非一、非二，非多、非無量，非小、非大，非狹、非廣，非深、非淺，非寂靜、非戲論，非處、非非處，非法、非非法，非體、非非體，非有、非非有。」〔T10n0279 0155b13〕 六十本：「一切諸法，不生、不滅，無有自性，無一、無二，無多、無少，無有量、無無量，無善、無惡，無深、無淺，無靜、無亂，無著、無離，無法、無非法，無性、無非性，無有、無無故」〔T09n0278 0519b06〕 ——八十作「非」六十作「無」；六十本有『無善、無惡』『無靜、無亂』『無著、無離』三對而八十本無之，八十本有『非小、非大』『非狹、非廣』『非處、非非處』『非體、非非體』四對而六十本無之。並錄不判。
(七) 釋迴向名十義之逐條對——
| 序 | 八十本 T10n0279〔0155b26 起〕 | 六十本 T09n0278〔0519b17 起〕 |
|---|---|---|
| 1 | 永度世間至於彼岸 | 永度世間生死彼岸 |
| 2 | 永出諸蘊至於彼岸 | 度諸陰彼岸 |
| 3 | 度言語道至於彼岸 | 度語言道彼岸 |
| 4 | 離種種想至於彼岸 | 度眾生相彼岸 |
| 5 | 永斷身見至於彼岸 | 度身見彼岸 |
| 6 | 永離依處至於彼岸 | 度不堅固彼岸 |
| 7 | 永絕所作至於彼岸 | 度諸行彼岸 |
| 8 | 永出諸有至於彼岸 | 度諸有彼岸 |
| 9 | 永捨諸取至於彼岸 | 度諸取彼岸 |
| 10 | 永出世法至於彼岸 | 度諸世間法彼岸 |
——八十作「故名迴向」，六十作「故說迴向」；第四·第六·第七三條所度之境二本不同。並錄不判。
(八) 位果隨順句數之異——
八十本十句：「則為隨順佛住，隨順法住，隨順智住，隨順菩提住，隨順義住，隨順迴向住，隨順境界住，隨順行住，隨順真實住，隨順清淨住。」〔T10n0279 0155c05〕 六十本九句：「則皆隨順一切諸佛、隨順法、隨順智、隨順菩提、隨順義、隨順迴向、隨順行、隨順真實、隨順清淨。」〔T09n0278 0519b24〕 ——六十本無「隨順境界」一句，且八十本句句繫「住」字而六十本無。並錄不判。
(九) 結後位果之逐字對——
八十本：「常為諸佛之所護念，堅固不退，入深法性，修一切智；隨順法義，隨順法性，隨順一切堅固善根，隨順一切圓滿大願；具足隨順堅固之法，一切金剛所不能壞，於諸法中而得自在。」〔T10n0279 0155c15〕 六十本：「無量諸佛皆悉守護，得堅固法，修一切智；解隨順義，解一切法，隨順真性，得一切法，隨順堅固善根，隨順滿足諸願；得隨順堅固法，一切金剛所不能壞，得隨順堅固願，於一切法中而得自在。」〔T09n0278 0519c03〕 ——「一切金剛所不能壞」一句二本全同；餘句開合有出入。並錄不判。
五、宗義之經據〔眼〕
- 迴向之三處，本單元收在「實際」：澄觀判離相一段云「大文第二「佛子菩薩摩訶薩。以諸善根如是迴向時」下離相迴向，即向實際，行稱涅槃。此彰行深，前彰行廣。深廣同時，言不並彰耳。」〔T35n1735 0718b19〕——前二子廣說施門是「行廣」，本單元離相一段是「行深」，二者非前後之次第而是同時之二面，此判唯繫澄觀。
- 三輪體空之經據：經文於施大地門但云「悉為辦具資生什物，令隨意用，無所恐懼」〔T10n0279 0150b23〕，未直說三輪；澄觀以四句釋之——「三事性空深無底、三事殊特勝無比、三事廣大遍無涯、三事相融俱無礙」〔T35n1735 0717a09〕。此為澄觀語，非經自說。
- 離相而不壞業：經文自立此義——「了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力；了知諸業其用廣大，解一切法皆無所作，行無作道未甞暫廢。」〔T10n0279 0155b20〕。澄觀釋「其用廣大」云「謂業雖如幻，一念幻惡長劫沈淪，一念幻善遠階佛果，故云廣大。」〔T35n1735 0719c06〕，釋「無作道」云「無作真道尚須修行，若不修行不契真故。況不壞俗，寧無修證？隨相離相，準此應知。此二無礙，異於凡小。」〔0719c08〕
- 性起菩提：頌五十四「知菩提性從緣起，入深法界無違逆。」〔T10n0279 0156b21〕。澄觀釋此偈云「菩提性淨，不礙從緣，淨法為緣有菩提起，起即無性不違法界，是性起菩提。」〔T35n1735 0720b09〕——本單元中華嚴一宗之最要經據，唯此一處。
- 業性空而業不失：頌五十五·五十六「不於身中而有業，亦不依止於心住，智慧了知無業性，以因緣故業不失。」〔T10n0279 0156b22〕。澄觀設兩難以顯之——「若業依身有則不由心，若住心中則有心皆業。既許有心無業，則業假緣生，其性安有？」〔T35n1735 0720b11〕
- 法性遍在：頌七十七·七十八「法性遍在一切處，一切眾生及國土，三世悉在無有餘，亦無形相而可得。」〔T10n0279 0156c15〕；末偈以之為迴向之量——「如諸法性遍一切，菩薩迴向亦復然」〔0156c19〕。
- 迴向之名唯就離相而立：澄觀釋名一段自明其故——「然隨相之名，以堅固心修諸善行，皆願眾生向菩提果，不言自顯。而離相受稱，非釋不知，所以偏明。」〔T35n1735 0719c21〕；並攝十義云「略顯十義，雖一離相得成迴向，謂但能離相順一切智，則自度世等至於彼岸，豈非迴向義耶」〔0719c25〕。
- 總釋名中三義之分屬：澄觀云「於一切處悉皆迴向，是隨順一切善根義。迴向智性是迴向義，無有退轉是堅固義。又向智性亦堅固義。」〔T35n1735 0719c16〕——迴向名之「隨順」「堅固」「一切善根」三義，各有所繫。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
歎佛出世門之三分——「四十六歎佛出世。如上大威光童子偈，聲是告等。初施行者，即法施行，於中三：一見佛興世、二「以大」下法施益生、三「爾時」下結所成益。二中四：初令聞名離惑益、二「復更」下見身起行益、三「復為」下讚希增敬益、四「復於」下展轉增長益。」〔T35n1735 0716c05〕
施大地門之福田論——「四十七施大地中，但通相言也。初施行中，略列諸田，實通一切。」〔T35n1735 0716c10〕；四田之判「於中佛塔、菩薩、知識、父母是恩田亦敬田，眾僧二乘是德田亦敬田，貧孤是悲田亦苦田。此等皆能生福，如世之田。若敬田有病，則亦敬亦悲，乃成四句。」〔0716c14〕；引《智論》「一憐愍施，謂於貧窮下賤及畜生。二恭敬施，謂於佛及法身菩薩等。三憐愍恭敬施，謂於老病貧窮阿羅漢辟支佛等。總收為二，謂悲與敬。其非敬非悲，亦悲田攝，無德可敬故。」〔0716c17〕；引《淨名》「最下乞人猶如如來福田無異。」〔0716c23〕；並辨悲敬之勝劣「若直就境論，則敬強悲劣，以恩深德厚故……若就於心，即悲田為勝，親引悲故。故敬則田強而悲心弱，悲則田弱而悲心強，各有其美，俱為良田。」〔0716c24〕；十願之配「二迴向行中，初一果地、餘九因地，各相似義，如理應思。」〔0717a10〕
施僮僕門之三義缺——「四十八施僮僕。少美曰僮，以擬瞻侍。執守曰僕，以備勞役。然不放之從良而施與人，還令成僕者，以菩薩行海無善不修，若唯放從良，有三義缺：一行海不具、二彼僕本願不滿、三佛果缺此應機之德。」〔T35n1735 0717a12〕
施自己身門之二十願——「四十九施自身為給侍。二迴向行中有二十願，前十進善、後十住持。」〔T35n1735 0717a17〕
以身供佛門之三分——「五十聞法喜悅捨身供佛。初施行者，即財法二供。文中三：初標行體；二「欣樂」下別顯行相，初自利行、後「能以如」下利他行；三「佛子」下結行成益。」〔T35n1735 0717a18〕
以身布施一切眾生門之事法兩兼——「五十一以身普施一切眾生。施行中亦具事法二施，初總標、後「菩薩」下別顯。若約事則身為日月光明、河池井泉以施於物，以三種世間身得自在故。若約法施，則法燈照耀、法日利益等。文中或法或事，而義實兩兼。二迴向行中，上之施行以身就生等，翻願眾生以身近佛等，隨義思之。」〔T35n1735 0717a22〕
給侍諸佛門之二侍——「五十二施身給侍諸佛。初施行亦有身侍心侍。二迴向行亦依二侍立願。」〔T35n1735 0717a28〕
施王位門之事捨心捨——「五十三施國所有乃至王位。初施行中，先明事捨、後「於諸」下明其心捨。自在是總，下十句別。現棄萬乘，猶如脫屣，何繫縛哉。餘義見〈十藏品〉。」〔T35n1735 0717b01〕
施王都門——「五十四施王都城，可知。」〔T35n1735 0717b04〕
施內宮眷屬門與晉經迴向二字之位——「五十五施內宮眷屬。初施行中二：一女麗具德、二「而於」下明施心清淨。」〔T35n1735 0717b05〕；「此一段文貫於前後，然晉經迴向二字皆在句初，則是迴向菩提意也。今經在於句末，則是迴向之意。然迴向意與迴向所為，大同小異。」〔0717b09〕；「二「菩薩爾時」下正明迴向，文有十願，隨一一願具前十意。十願皆云三昧者，禪定輕安身心柔軟，猶彼女故。故善財偈云「定女常供侍」。」〔0717b24〕
施妻子門之十一願與化實四句——「五十六施妻子二事合願。初施行中二：先標章引例。須達拏者，此云善愛，或云好愛，事如彼經。現莊嚴王，如《大莊嚴經》說。又如《菩薩本緣經》說，一切持王子施二子等。」〔T35n1735 0717b25〕；「二「佛子」下明迴向行，有十一願：初一依於施心，欲令普遍故；次二依妻立願；次三及後一依子立願，生自己心，如己骨肉等故。餘通依上三立願。」〔0717c03〕；「然所施化實，應成四句：一乞者是化、所施為實，如《賢愚經》說毘沙門化作夜叉，從王乞子等，此破菩薩執故。二乞者是實、所施是化，如《攝論》說毘荀陀王捨子與婆羅門，是化無惱，以菩薩方便滿乞意故。三者俱化，旁警眾生。四者俱實」〔0717c06〕；並引《瑜伽》三十九「施妻子時，先當曉喻令喜，終不強逼令其憂惱。於來乞者，雖以正言曉喻，不施怨家」〔0717c13〕；並引下經「生生行施處，願常以我施。」〔0717c17〕
施舍宅門——「五十七施宅舍，可知。」〔T35n1735 0717c18〕
施園林門之二分——「五十八施園林等。施行中二：先標起念、後「佛子」下離過成德。」〔T35n1735 0717c19〕
設大施會門之四分——「五十九設大施會。初施行中，初總標、次「一切」下離過成德。擇薪而爨、濾水而用，不強乞求，名不惱眾生。今多反此，豈成大益？次「開置」下略顯儀式。次「發甚難得」下顯施所依心成波羅蜜。」〔T35n1735 0717c24〕
施資具門之缺後二——「六十施資具者，以別說諸門不可盡故，末後總說一切資具。文但有二：一施行、二迴向行，以隣後都結，故缺後二。今初有四：一施時離過、二「善思惟」下辨施所依、三「隨諸眾生」下正明施行、四「行此施」下顯所成德。」〔T35n1735 0717c24〕；「顯中十願，資生多種願亦類別。一施洗滌資具願、二施掃拭資具願，餘可準思。又資具總明、願亦總發，未必別配。上來依標別顯善根迴向竟。」〔0718a02〕
總結段之二別三分——「第三從「佛子菩薩摩訶薩隨諸眾生」下總結多門善根迴向。別不可盡，故此總明文分二別：先結善根，即前施行；後「佛子」下結前迴向。今初分三：一結施物。謂菩薩所施非止六十，故等以僧祇；二「為令」下結施所為；三「時十方」下結能施心。」〔T35n1735 0718a10〕；引《瑜伽》三十九「又諸菩薩，於諸有怨以慈意樂而行惠施；於諸有苦以悲意樂，於諸有德以喜意樂，於諸有恩親善同意以捨意樂而行惠施。當知亦名菩薩巧慧而行布施。」〔0718a13〕；釋校量段「三「假使」下校量顯廣。略舉十王所受之樂，不及菩薩喜樂之心。其中色天缺於光音，若依《瓔珞》十五，輪王則二禪王，當第十三，應言王二千樂。」〔0718a22〕；並自陳疑「又依十大數不可思，後有不可量；今文缺此，則似梵本脫於二禪。」〔0718a27〕；釋結喜段引《瑜伽》三十九施障四事「施障有四：一先未慣習、二施物鮮缺、三耽著上妙物、四欣樂當來具足財果。」〔0718b08〕
離相段之二分三節——「大文第二「佛子菩薩摩訶薩。以諸善根如是迴向時」下離相迴向，即向實際，行稱涅槃。此彰行深，前彰行廣。深廣同時，言不並彰耳。文分為二：先正明離相、後「菩薩如是觀察」下不礙隨相。前中三：初略標、二「無眾生」下別顯、三「何以故」下徵釋。今初三句解脫是總。不著於解、不繫於縛，是真解脫。」〔T35n1735 0718b19〕；「二別顯中分二，一內絕想念，故無縛解」〔0718b26〕；「末對總結，前有無等想總名為想，一切都絕是曰無想。」〔0718c17〕；「三徵釋中，先徵意云：設我假立法體不無，今無念著，其故何耶？」〔0719a21〕
釋迴向名段之總別二釋——「大文第三「佛子此菩薩摩訶薩住一切」下釋迴向名。文分為二：初總釋、後「以何」下別釋。今初，住一切智是自善根，由此能成下諸義故。「若處」已下釋平等隨順義。若約對境，處即是善、非處為惡。若約自行，處即隨相、非處離相。處非處殊，皆向智性。」〔T35n1735 0719c11〕；「二別釋中三：初假徵起釋迴向義。二「佛子」下釋隨順義。三又「佛子」釋堅固一切善根義。」〔0719c19〕；十義配十岸「一過世八法至不動岸、二度我我所至解脫岸、三離尋伺至實際岸、四滅盡諸想至實智岸、五離煩惱本至有餘岸、六離苦依身至無餘岸、七出一切業至施等岸、八出三界至無住涅槃岸、九盡有漏至法身岸、十出生住滅見至自覺聖智岸。」〔0719c27〕；釋隨順義「亦應徵云：實際之內，誰是能隨？誰是所隨？故此釋云：但能如是離相迴向，自然隨順佛法智等，以佛法等實為體故。」〔0720a05〕；釋堅固義「亦合徵云：實際非相何名堅固？實際無差何名一切？此釋意云：如是離相迴向方名堅固，凡是有相可破壞故。但能離相自成諸善，諸善皆以實際而為體故。」〔0720a08〕
位果段——「大文第二「菩薩摩訶薩住此迴向時」下明位果。隨離無二，招斯十果。」〔T35n1735 0720a21〕
頌科——「第二應頌。先說因緣，有十二句：初一總辨儀式、後一總明所依，前文屢釋；中間十句別顯二義。初二儀式，一觀所被、二徹事理。上觀察言，通心及眼。」〔T35n1735 0720a22〕；「後正顯偈，四十一頌長分為三：初五偈頌行所依身、次「飲食」下三十偈半頌依身起行、後「隨順」下有五偈半頌釋名中隨順等義兼頌位果。二中分兩：先十九偈頌隨相迴向。於中，初一頌標、後三頌結、中間皆頌廣顯。標顯二文，影略不具。後「菩薩觀察」下十一偈半頌離相迴向，文分四別：第一五偈頌內絕想念，於中初句總顯觀力，次句人空，餘皆法空。」〔0720b01〕；「二「菩薩已到」下二偈頌觸境離染。由到不可得岸，故無所著。三有二偈頌前徵釋。四二偈半頌不礙隨相。」〔0720b13〕
- 義疏所引澄觀逐字之補錄（依《疏》卷二十七）：「然今此中菩薩施心，悲智齊於虛空、事物窮乎法界」〔T35n1735 0717a07〕・「然此二田，以理御心則等無優劣」〔0716c22〕・「一始行者，欲將施時再三本問」〔0717c12〕・「何等菩薩見乞生喜？謂施行熟故、施障盡故。」〔0718b06〕・「五相即無相，不須滅壞。六無非無相，不可乖違。」〔0720a16〕。
澄觀《演義鈔》T36n1736
十岸之逐條別釋——「利衰毀譽稱譏苦樂，此之八法即世間法。八法不動，名不動岸。二依蘊計我，故有二我。若離二我，名為解脫。三尋伺即言語道，道是因故，實際絕言故。四念想觀除，為實智故。五身見以為煩惱障本，故但能斷，便是有餘。六苦依身即為依處，智所依身，身智俱亡，為無餘也。七施等即是所作善行故。八菩薩出有入無而無染故，為無住岸。九證於法身，是無漏界故。十生住異滅即是有為世間之法，覺心現量生滅流注無有自性」〔T36n1736 0394c25〕
不礙隨相之三節——「疏「第二不礙隨相」中，文三：一總辯來意；二「言隨相」下，正明不壞之相。言「諸佛依二諦，為眾生說法」，即《中論．四諦品》。」〔T36n1736 0394c15〕；並引《中論》偈「一以世俗諦，二第一義諦。若人不能知，分別於二諦，則於深佛法，不知真實義。」〔0394c18〕
離相受迴向名之科——「疏「今初，然隨相之名」下，疏文有二：一辯來意；二「略顯十義」下，正明離相受迴向名。前即假徵，此下解釋。」〔T36n1736 0394c21〕
法藏《探玄記》T35n1733
門數自計七十——「施一切資生具者，是第七十門也。以別說諸門不可盡故，是故末後總就一切資生之具而成大施。」〔T35n1733 0263b18〕
總結段自名「生喜迴向」——「第二大段「此摩訶薩以如是」下總結所為。生喜迴向，於中有四：初結行所為」〔T35n1733 0263c03〕
離相段自名「真即實際迴向」——「上來廣顯行相，即眾生菩提迴向竟。自下第三明行極契真即實際迴向。又前明行廣大，此下彰行甚」〔T35n1733 0264b05〕
位果段自名「辨行所成益」——「來實際迴向竟。總是大段第二依身起行竟。自下第三辨行所成益。於中有二：初正成迴時順同因果益。句別有九」〔T35n1733 0264c25〕
頌科——「正偈頌中，四句成頌，有四十一偈，但頌位行不頌位果。於中分三：初五偈，頌上行所依身；二「菩薩具行布施」下有三十」〔T35n1733 0265a21〕
李通玄《新華嚴經論》T36n1739
本迴向以般若為體——「第六隨順堅固一切善根迴向者，此明般若波羅蜜為體。以善財知識名鞞瑟胝羅，住善度城，常供養旃檀座佛塔，以為表法。」〔T36n1739 0862a20〕
門數自計六十一——「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。」〔T36n1739 0862b03〕；「已上此一段迴向中總有六十一種施，一一施中十種大願。」〔0862c05〕
本單元對應之門號——四十八「菩薩見佛出興，普告眾生，捨我慢戲論」·四十九「捨大地」·五十「捨僮僕」·五十一「捨身施與一切眾生，謙下離慢」·五十二「施身給侍諸佛」·五十三「施土地一切諸物及捨世事」·五十四「捨都城關防輸稅」·五十五「捨妓女」·五十六「施所愛妻子」·五十七「施舍宅」·五十八「施園林臺榭」·五十九「施廣大施會」·六十「施一切資生物」·六十一「隨諸眾生所須一切阿僧祇物施」〔T36n1739 0862b24–0862c04〕
結段與頌段之行數——「從「佛子是為菩薩摩訶薩第六隨順堅固一切善根迴向」已下至「於諸法中而得自在」有六行經，都結已下迴向之功。自「爾時金剛幢菩薩」已下有六行經，明金剛幢菩薩觀眾說頌歎法分。」〔T36n1739 0862c08〕
誌錄不判
其一·門數。本單元所屬之第六迴向，三家所計互異：探玄記自計至第七十門〔T35n1733 0263b19〕；李通玄自計六十一段〔T36n1739 0862b03〕；澄觀不立總門數而依經逐句編序，本單元內自「四十六」〔T35n1735 0716c05〕至「六十」〔0717c24〕。三說並存，此處並錄不判。
其二·段之命名。總結段，澄觀名「總結多門善根迴向」〔T35n1735 0718a06〕，探玄記名「生喜迴向」〔T35n1733 0263c03〕；離相段，澄觀名「離相迴向，即向實際」〔T35n1735 0718b20〕，探玄記名「行極契真即實際迴向」〔T35n1733 0264b06〕；位果段，澄觀名「明位果」〔T35n1735 0720a21〕，探玄記名「辨行所成益」〔T35n1733 0264c26〕。名異而所指之段相當，並錄不判。
其三·頌所頌者。頌數四十一，二家所計相同；所頌之範圍則異：澄觀云末五偈半「頌釋名中隨順等義兼頌位果」〔T35n1735 0720b03〕，探玄記云「但頌位行不頌位果」〔T35n1733 0265a20〕。並錄不判。
其四·通玄門號與經文段之對位。通玄第五十一門作「捨身施與一切眾生，謙下離慢」〔T36n1739 0862b27〕，其「謙下」二字繫於經文施自己身門之「生謙下心」〔T10n0279 0151a07〕，而其門名之「施與一切眾生」則近於以身布施一切眾生門〔0151c02〕；通玄於五十一與五十二之間未別出以身供佛門〔0151b03〕。門之開合密度與八十本不齊，忠實記錄，不強改其門號以就經段。
其五·梵本之疑。澄觀於總結段校量十王樂處自陳「今文缺此，則似梵本脫於二禪」〔T35n1735 0718a28〕——此為澄觀之疑辭，非定判，誌錄不判。
七、互讀·承衍
- 本迴向內互讀：本單元為第六隨順堅固一切善根迴向之第三子，前承外財施諸門（參見本帙〈第六隨順堅固一切善根迴向（一）牒釋·所依身·標列·外財施〉）與內財施諸門（參見本帙〈第六隨順堅固一切善根迴向（二）內財施〉），三子同屬澄觀所判位行之「釋」分〔T35n1735 0709b14〕；本單元末之離相、釋名、位果三段，則統收全迴向而非唯收本單元之十五門。
- 〈十無盡藏品〉：澄觀釋施王位門之心捨時繫云「餘義見〈十藏品〉」〔T35n1735 0717b04〕——本編品二十一單元可對讀。
- 〈入法界品〉善財偈：澄觀釋內宮眷屬門十願皆云三昧時引「定女常供侍」〔T35n1735 0717b24〕；李通玄亦以善財知識鞞瑟胝羅配本迴向〔T36n1739 0862a21〕——二家皆以〈入法界品〉為本迴向之對照，本編品三十九單元可對讀。
- 《大智度論》·《維摩詰所說經》：澄觀釋福田時引《智論》十四之三施〔T35n1735 0716c17〕與《淨名》「最下乞人猶如如來福田無異」〔0716c23〕——皆澄觀所引，非本單元經文自繫。
- 《瑜伽師地論》三十九：澄觀於本單元三處引之——施妻子之曉喻〔T35n1735 0717c13〕·四意樂行施〔0718a13〕·施障四事及其對治〔0718b07〕。皆澄觀所引。
- 《中論》四諦品：《演義鈔》釋不礙隨相時引二諦偈〔T36n1736 0394c17〕。
- 承衍之闕：華嚴宗論典 T45n1866《華嚴一乘教義分齊章》·T45n1870《華嚴經內章門等雜孔目章》·T45n1871《華嚴經旨歸》·T45n1868《華嚴一乘十玄門》，以「隨順堅固」「離相迴向」「隨順平等善根迴向」三詞檢之，四典皆〔查無〕。《菩薩瓔珞本業經》T24n1485 唯十迴向名列句二見〔1014a12〕〔1017c11〕，作「隨順平等善根迴向」，與八十本迴向名異譯；該經本身之第六迴向釋名段〔1017c11〕非牒本經之文，與本單元非同段，僅誌名同，不強繫。本單元十五施門、離相、釋名、位果諸段，未見諸宗論逐句引用，據實標闕。
八、校本定位
- 實叉 T279（底本）：品二十五 十迴向品·第六隨順堅固一切善根迴向之末段，卷二十八〔T10n0279 0150a13〕起–〔0156c21〕前訖。十五施門逐門首見行——門一 歎佛出世 0150a20 · 門二 施大地 0150b18 · 門三 施僕使 0150c10 · 門四 施自己身 0151a06 · 門五 以身供佛 0151b03 · 門六 以身布施一切眾生 0151c02 · 門七 給侍諸佛 0151c22 · 門八 布施王位 0152a17 · 門九 布施王都 0152b10 · 門十 布施一切內宮眷屬 0152c03 · 門十一 布施妻子 0153a21 · 門十二 布施舍宅 0153b24 · 門十三 布施一切園林臺榭 0153c16 · 門十四 設大施會 0154a18 · 門十五 布施資生之物 0154c08。其後：總結 0154c23 · 離相 0155a25 · 釋迴向名 0155b26 · 位果 0155c04 · 結 0155c14 · 頌起儀 0155c20 · 頌八十二行 0155c26–0156c20。
- 十五門中之一例：門十五『布施資生之物』句末未見獨立之「是為菩薩摩訶薩……善根迴向」結句，逕接總結段。全單元「是為菩薩摩訶薩」十五見，其中十四見為門結句、一見為全迴向之結句〔0155c14〕。此為底本實文，忠實記錄。澄觀於此門自釋其故：「文但有二：一施行、二迴向行，以隣後都結，故缺後二。」〔T35n1735 0717c26〕
- 佛馱 T278（晉譯主對校）：品二十一 金剛幢菩薩十迴向品·第六隨順一切堅固善根迴向〔T09n0278 0499c08〕起；本單元對位段〔0517a01〕（布施妻妾男女）–〔0519c08〕（頌起儀前）。段內首見行：施家門 0517b07 · 園林門 0517c02 · 離相「不著」段 0519a27 · 徵釋段 0519b06 · 釋名十義 0519b17 · 位果隨順九句 0519b23 · 結 0519c02。
- 澄觀《疏》T35n1735：本迴向科起 0709b13；本單元相涉窗 0716c05 – 0720b16。門四十六釋 0716c05 · 門四十七釋 0716c11–0717a12 · 門四十八釋 0717a12 · 門四十九釋 0717a17 · 門五十釋 0717a18 · 門五十一釋 0717a22 · 門五十二釋 0717a28 · 門五十三釋 0717b01 · 門五十四釋 0717b04 · 門五十五釋 0717b05–0717b25 · 門五十六釋 0717b25–0717c18 · 門五十七釋 0717c18 · 門五十八釋 0717c19 · 門五十九釋 0717c20 · 門六十釋 0717c24–0718a05 · 總結釋 0718a05–0718b19 · 離相釋 0718b19–0719c11 · 釋名釋 0719c11–0720a21 · 位果釋 0720a20 · 頌科 0720a22–0720b16。次科「第七等隨順一切眾生迴向」起 0720b16。
- 澄觀《鈔》T36n1736：本迴向科起 0378c08；離相與不礙隨相釋段 0394a10–0394c21 · 離相受迴向名 0394c22 · 十岸別釋 0394c24–0395a05。
- 法藏《探玄記》T35n1733：本迴向科起 0257a13；第七十門 0263b19 · 總結所為 0263c03 · 實際迴向 0264b06 · 辨行所成益 0264c26 · 頌科 0265a19。
- 李通玄《論》T36n1739：本迴向釋段 0862a20–0862c12；門號列 0862b07–0862c04 · 結段與頌段行數 0862c08–0862c12。
- 世親《十地經論》T26n1522：〔查無〕。唯釋〈十地品〉，於本品不對應。
- 異讀：本單元 T279 範圍〔0150a13〕–〔0156c20〕內大正校記 11 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0150c28〕辭【大】｜詞【宋】【元】【明】 · 〔0151b08〕達【大】｜遠【宋】【元】【明】 · 〔0151c04〕耀【大】｜曜【宮】 · 〔0151c06〕任【大】｜住【宮】 · 〔0152b08〕王【大】｜主【宮】 · 〔0152c05〕才【大】｜材【聖】 · 〔0153a28〕繼【大】｜繫【宋】【元】【明】 · 〔0154b05〕免【大】｜勉【宋】【元】【明】【宮】 · 〔0154c16〕界【大】｜世界【宋】【元】【明】 · 〔0156a22〕求【大】｜乞【宮】 · 〔0156c12〕解悟【大】｜悟解【宋】【元】【明】【宮】。
- 異讀補記：CBETA 回改 5 條（不入上列大正校記之數）：〔0150b23〕辦【CB】＊｜辨【大】＊／辦【宋】【元】【明】【宮】＊ · 〔0150c18〕讎【CB】【麗-CB】｜讐【大】 · 〔0152b29〕災【CB】【麗-CB】｜栽【大】／災【宋】【元】【明】【宮】 · 〔0155b23〕廢【CB】｜癈【大】／廢【宋】【元】【明】【宮】 · 〔0156b21〕知【CB】｜如【大】／知【宋】【元】【明】【宮】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
The sixth dedication, the dedication that accords with and makes firm all roots of goodness, is a single station standing uniquely large among the ten dedications, its prose stretching from the end of fascicle twenty-five to fascicle twenty-eight. This sub-unit takes up what the two preceding sub-units have left and gathers in its closing portion: it begins from 「佛子！菩薩摩訶薩若見如來出興於世開演正法」 tr. “Sons of the Buddha! If the bodhisattva-mahāsattva sees the Tathāgata arise in the world and expound the true Dharma” 〔T10n0279 0150a20〕, passes through the fifteen gates of giving, enters the general conclusion, the freedom from marks, the explanation of the name of dedication, and the fruit of the station, concludes at 「是為菩薩摩訶薩第六隨順堅固一切善根迴向」 tr. “this is the bodhisattva-mahāsattva's sixth dedication, the dedication that accords with and makes firm all roots of goodness” 〔0155c14〕, and has attached at its end the forty-one verses of repeated praise by the bodhisattva Vajra Banner 〔0155c26–0156c20〕. The speaker from beginning to end is the one bodhisattva Vajra Banner, and the vocative 「佛子」 tr. “Sons of the Buddha” is a general form of address to the assembly of bodhisattvas present, with no change of speaker in between; only the one passage before the verses, 「爾時，金剛幢菩薩觀察十方、觀察眾會、觀察法界已」 tr. “at that time, when the bodhisattva Vajra Banner had contemplated the ten directions, contemplated the great assembly, and contemplated the Dharma realm” 〔0155c20〕, is narration by the compilers of the scripture. Chengguan, in his Shu, establishes for this dedication the two divisions 「位行、位果」 tr. “the practice of the station, the fruit of the station”, and the practice of the station is further divided into the three 「牒、釋、結」 tr. “the restatement, the explanation, the conclusion”; the place where this sub-unit stands is precisely the end of the portion of explanation, together with the freedom from marks, the explanation of the name, the fruit of the station, and the repeated verses that follow it. Wherever this apparatus speaks of the name of an outline division, of a station, or of the number of a gate, it attaches it in every case to the source from which it comes.
I. Doctrinal Outline and Placement
| Outline system | The place of this passage within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter twenty-five, The Ten Dedications · the closing portion of the sixth, the dedication that accords with and makes firm all roots of goodness, within the portion of exposition (the fifth assembly, the palace of the Tuṣita Heaven · fascicle twenty-eight 〔T10 0150a13–0156c21 前〕); the opening sentence 「佛子！菩薩摩訶薩若見如來出興於世開演正法」 tr. “Sons of the Buddha! If the bodhisattva-mahāsattva sees the Tathāgata arise in the world and expound the true Dharma” 〔T10n0279 0150a20〕, the closing sentence of the prose 「一切金剛所不能壞，於諸法中而得自在。」 tr. “which none of the vajras can break, and among all dharmas he attains sovereignty.” 〔0155c19〕, the closing line of the verses 「如是迴向諸眾生，常於世間無退轉。」 tr. “dedicating in this way to all sentient beings, he is constantly in the world without retrogressing.” 〔0156c20〕 |
| Chengguan, Huayan jing shu | 「第六隨順堅固一切善根迴向。長行中亦二，謂位行、位果。行中亦三，謂牒、釋、結。」 tr. “The sixth dedication, the dedication that accords with and makes firm all roots of goodness. Within the prose there are likewise two, namely the practice of the station and the fruit of the station. Within the practice there are likewise three, namely the restatement, the explanation, and the conclusion.” 〔T35n1735 0709b13〕; the window bearing upon this sub-unit is 〔0716c05〕–〔0720b16〕 |
| Chengguan's outline · the numbering of the gates of giving | Chengguan establishes no total number of gates, but numbers them in sequence following the sentences of the scripture: this sub-unit runs from 「四十六歎佛出世」 tr. “forty-six, praising the Buddha's appearing in the world” 〔T35n1735 0716c05〕 to 「六十施資具者」 tr. “sixty, giving the goods that sustain life” 〔0717c24〕, fifteen gates in all |
| Chengguan's outline · the three great portions of text | The second great portion, 「離相迴向」 tr. “the dedication free of marks” 〔T35n1735 0718b19〕 · the third great portion, 「釋迴向名」 tr. “the explanation of the name of dedication” 〔0719c12〕 · (at the outer layer of the practice and fruit of the station) the second great portion, 「明位果」 tr. “making clear the fruit of the station” 〔0720a21〕 · 「第二應頌」 tr. “second, the matching verses” 〔0720a22〕 |
| Fazang, Tanxuan ji | 「第六隨順一切堅固善根迴向。於長行內亦二，謂位行、位果。位行中亦三，謂標、釋、結。」 tr. “The sixth dedication, the dedication that accords with all firm roots of goodness. Within the prose there are likewise two, namely the practice of the station and the fruit of the station. Within the practice of the station there are likewise three, namely the statement, the explanation, and the conclusion.” 〔T35n1733 0257a13〕; what bears upon this sub-unit: the seventieth gate 〔0263b19〕 · the general conclusion of what it is for, 「生喜迴向」 tr. “the dedication that gives rise to gladness” 〔0263c03〕 · 「行極契真即實際迴向」 tr. “the practice reaching its utmost and tallying with the real, which is the dedication to the true limit” 〔0264b06〕 · 「辨行所成益」 tr. “setting forth the benefit accomplished by the practice” 〔0264c26〕 · the outline of the verses 〔0265a19〕 |
| Li Tongxuan, Xin Huayan jing lun | 「此段迴向長行中，有六十一段經，總明行施。」 tr. “Within the prose of this portion of dedication there are sixty-one passages of scripture, making clear in general the practice of giving.” 〔T36n1739 0862b03〕; this sub-unit answers to his forty-eighth gate through his sixty-first 〔0862b26–0862c04〕 |
| Chengguan, Yanyi chao | The passage explaining the freedom from marks and the not obstructing of the following of marks 〔T36n1736 0394a10–0394c21〕 · 「正明離相受迴向名」 tr. “properly making clear that it receives the name of dedication from being free of marks” 〔0394c22〕, the separate explanation of the ten shores 〔0394c24–0395a05〕 |
| The sixty-fascicle text T278, in correspondence | Chapter twenty-one, The Bodhisattva Vajra Banner's Ten Dedications · the sixth, the dedication that accords with all firm roots of goodness, beginning at 〔T09n0278 0499c08〕; the corresponding passage for this sub-unit is 〔0517a01〕–〔0519c08〕 |
| Vasubandhu, Shidi jing lun (the Treatise on the Ten Grounds Sūtra) | 〔not found〕. That treatise explains only the chapter “The Ten Grounds,” and does not correspond to this chapter |
| The Pusa yingluo benye jing, T24n1485 | The name is seen only twice, in the enumerated clauses of the names of the ten dedications 〔1014a12〕〔1017c11〕, where it reads 「隨順平等善根迴向」 tr. “the dedication that accords with roots of goodness in equality”; for the gates of giving, the freedom from marks, and the explanation of the name in this sub-unit, no corresponding cited text is found 〔not found〕 |
The two divisions and three parts that Chengguan establishes for this dedication —
「第六隨順堅固一切善根迴向。長行中亦二，謂位行、位果。行中亦三，謂牒、釋、結。」 tr. “The sixth dedication, the dedication that accords with and makes firm all roots of goodness. Within the prose there are likewise two, namely the practice of the station and the fruit of the station. Within the practice there are likewise three, namely the restatement, the explanation, and the conclusion.” 〔T35n1735 0709b13〕
The Tanxuan ji establishes the same two divisions, but names the three 「標、釋、結」 tr. “the statement, the explanation, the conclusion” —
「第六隨順一切堅固善根迴向。於長行內亦二，謂位行、位果。位行中亦三，謂標、釋、結。」 tr. “The sixth dedication, the dedication that accords with all firm roots of goodness. Within the prose there are likewise two, namely the practice of the station and the fruit of the station. Within the practice of the station there are likewise three, namely the statement, the explanation, and the conclusion.” 〔T35n1733 0257a13〕
II. Terminology
| Chinese | Sanskrit as transmitted by the ancients (roman letters · an aid to pronunciation) | What is adduced | The essential sense |
|---|---|---|---|
| Boy-servants and menservants | — | 「佛子！菩薩摩訶薩布施僮僕」 tr. “Sons of the Buddha! The bodhisattva-mahāsattva gives away boy-servants and menservants” 〔T10n0279 0150c10〕 | Chengguan glosses the two graphs separately: 「少美曰僮，以擬瞻侍。執守曰僕，以備勞役。」 tr. “the young and comely are called boy-servants, and are meant for attending and waiting; those who hold to a charge are called menservants, and are furnished for labor” 〔T35n1735 0717a12〕 |
| Other persons | — | 「或施父母，或施別人、聲聞、獨覺種種福田」 tr. “or he gives to his father and mother, or gives to other persons, to śrāvakas, to pratyekabuddhas, and to every kind of field of merit” 〔T10n0279 0150b20〕 | Chengguan explains them as recipients outside the fields of merit: 「言別人者，有資財人，非敬非悲故。」 tr. “as for what is called other persons, they are persons who have wealth, and who are neither objects of reverence nor objects of compassion” 〔T35n1735 0716c12〕 |
| The orphaned and destitute | — | 「乃至一切貧窮、孤露及餘四眾」 tr. “and on down to all the poor, the orphaned and destitute, and the rest of the four assemblies” 〔T10n0279 0150b21〕 | Those who have neither father nor mother and so are without shelter; raised together with 「貧窮」 tr. “the poor,” they belong to what Chengguan determines to be the field of compassion and the field of suffering 〔T35n1735 0716c15〕 |
| The four assemblies | — | The same as above | Monks · nuns · laymen · laywomen |
| Sarvajñā | — | 「乘薩婆若心，行一切施」 tr. “riding upon the mind of Sarvajñā, he practices every kind of giving” 〔T10n0279 0153a23〕 | Omniscience; in this passage it is the mind by which he rides, not the fruit that he seeks |
| Prince Sudāna | Chengguan transmits the rendering of the meaning, 「此云善愛，或云好愛」 tr. “here it means Good Love, or else Fine Love” 〔T35n1735 0717b26〕 | 「猶如往昔須達拏太子、現莊嚴王菩薩」 tr. “just as did Prince Sudāna of old, and the bodhisattva King Manifest Adornment” 〔T10n0279 0153a22〕 | An ancient example of relinquishing wife and children; Chengguan attaches it, saying 「事如彼經」 tr. “the matter is as in that scripture” 〔0717b27〕 |
| The bodhisattva King Manifest Adornment | — | The same as above | Chengguan attaches the source, saying 「現莊嚴王，如《大莊嚴經》說」 tr. “King Manifest Adornment, as told in the Da zhuangyan jing” 〔T35n1735 0717b27〕 |
| Araṇya | — | 「願一切眾生常樂居止阿蘭若處，寂靜不動」 tr. “may all sentient beings constantly delight to dwell in the araṇya, still and unmoving” 〔T10n0279 0152b22〕 | A still and secluded dwelling place; set against 「永不依止王都聚落」 tr. “never rely upon royal capitals and settlements” in the same gate |
| The duties gathered at the barrier-passes | — | 「乞王京都、嚴麗大城及以關防所有輸稅」 tr. “they beg for the king's capital, the great city adorned and splendid, and all the duties gathered at the barrier-passes” 〔T10n0279 0152b10〕 | The guarding of the passes and the duties levied there; Li Tongxuan makes this gate 「捨都城關防輸稅」 tr. “relinquishing the capital city and the duties of the barrier-passes” 〔T36n1739 0862c01〕 |
| Dāna-pāramitā | — | 「念念增進檀波羅蜜」 tr. “in thought after thought he advances in the dāna-pāramitā” 〔T10n0279 0154a28〕 | Giving that goes to the further shore; in the gate of the great assembly of giving it is what is accomplished |
| Mahāyāna | — | 「悉得成就摩訶衍施」 tr. “may they all be able to accomplish the giving of the Mahāyāna” 〔T10n0279 0154b01〕 | The great vehicle |
| The great assembly of unrestricted giving | The Tanxuan ji transmits the sound: 「遮于瑟，此云無遮大會也」 tr. “zheyuse, which here means the great assembly without restriction” 〔T35n1733 0263b18〕 | 「作百千億那由他無量無數廣大施會」 tr. “he holds hundreds of thousands of koṭis of nayutas of measureless and countless vast assemblies of giving” 〔T10n0279 0154a18〕 | A great giving that sets no limit on the recipient and shuts none out; Chengguan takes 「不強乞求，名不惱眾生」 tr. “not forcing others to beg is what is called not troubling sentient beings” as its substance 〔T35n1735 0717c22〕 |
| Pudgala | — | 「無眾生想，無命者想，無補伽羅想」 tr. “there is no perception of a sentient being, no perception of one who lives, no perception of a pudgala” 〔T10n0279 0155a26〕 | One of the alternative names for the clinging to self that the passage on freedom from marks casts out; listed together with sentient being · one who lives · person · child · one who is born · one who acts · one who receives |
| The broad and long tongue | — | 「普願藉此勝因緣，悉得如來廣長舌。」 tr. “vowing everywhere that by this excellent cause and condition they may all obtain the broad and long tongue of a Tathāgata.” 〔T10n0279 0156a18〕 | The twenty-second line of the verses; it follows upon the matter of giving the tongue in the twentieth line, 「開口出舌施群生」 tr. “he opens his mouth and puts forth his tongue to give it to the flock of beings” |
III. Similes and Rhetoric
(1) Similes the scripture itself possesses —
- Like the earth (a vow in the gate of giving the great earth, seen twice): 「願一切眾生得如地心，於諸眾生，意常清淨，無有惡念」 tr. “may all sentient beings obtain a mind like the great earth, so that toward all sentient beings their thought is constantly pure and without any evil intent” 〔T10n0279 0150b29〕 · 「願一切眾生得如地智，自在修行一切佛法。」 tr. “may all sentient beings obtain a wisdom like the great earth, and freely cultivate all the dharmas of the buddhas.” 〔0150c07〕 — what is given is the earth, and what is vowed likewise takes up the virtue of the earth; simile and matter are of one substance.
- As a kind mother is (the gate of giving one's own body): 「生於諸眾生猶如慈母所有眾善悉迴與心」 tr. “he gives rise to a mind that is toward all sentient beings as a kind mother is, dedicating and turning over to them every good that he has” 〔T10n0279 0151a08〕; it appears again in the gate of gardens and groves as a matched pair, 「我當於一切眾生猶如慈父」 tr. “I shall be toward all sentient beings as a kind father is” and 「我當於一切眾生猶如慈母」 tr. “I shall be toward all sentient beings as a kind mother is” 〔0153c24〕.
- Like a shadow appearing yet with no coming and no going (a vow in the gate of offering the body to the buddhas): 「願一切眾生悉能分身遍十方剎，猶如影現而無來往」 tr. “may all sentient beings all be able to divide their bodies throughout the lands of the ten directions, like a shadow appearing yet with no coming and no going” 〔T10n0279 0151b23〕.
- Ten similes raised in a row (the gate of giving the body to all sentient beings): he vows of himself that his body shall be 「大明燈」 tr. “a great bright lamp” 「眾樂具」 tr. “a means of joy for sentient beings” 「妙法藏」 tr. “a subtle and wondrous treasury of the Dharma” 「淨光明」 tr. “a pure light” 「世光影」 tr. “a light and shadow for the world” 「善根因緣」 tr. “a cause and condition of roots of goodness” 「真善知識」 tr. “a true good friend” 「平坦道」 tr. “a level road” 「無有上具足安樂」 tr. “a complete ease and joy than which there is nothing higher” 「明淨日」 tr. “a bright and clear sun” 〔T10n0279 0151c04–c11〕 — ten clauses of one construction, all making the body into a thing.
- Like an island of jewels (the gate of wife and children): 「又以其身普攝眾生，猶如寶洲給施一切」 tr. “and again with his body he everywhere takes in sentient beings, giving to all as an island of jewels does” 〔T10n0279 0153a29〕.
- The four “likes” (the passage on freedom from marks): 「了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力」 tr. “he fully knows that all the conditions of action are like a dream, that sounds are like an echo, that sentient beings are like shadows, and that all dharmas are like an illusion, and yet he does not break the power of the deeds of causes and conditions” 〔T10n0279 0155b20〕 — four similes set side by side and gathered up by 「不壞」 tr. “does not break,” so that the simile does not fall into annihilation.
- The reverse of a single drop against the ocean (the comparative measure in the passage of general conclusion): 「假使百千億那由他劫受帝釋樂……不可說劫受淨居天樂，悉不能及。」 tr. “though one were to enjoy for a hundred thousand koṭis of nayutas of kalpas the joy of Śakra … and for inexpressible kalpas the joy of the Heaven of the Pure Abodes, none of them could match it.” 〔T10n0279 0155a07–a12〕 — the joys of the ten kings are what is measured against, and the bodhisattva's gladness at the sight of one who begs is what measures.
(2) Similes that Chengguan adds —
- Slipping off a sandal: explaining the relinquishing of mind in the gate of giving the royal throne — 「現棄萬乘，猶如脫屣，何繫縛哉。」 tr. “to cast away here and now a realm of ten thousand chariots is like slipping off a sandal; what tie could there be?” 〔T35n1735 0717b03〕
- The four clauses on the three matters: explaining the mind of giving in the gate of giving the great earth — 「三事性空深無底、三事殊特勝無比、三事廣大遍無涯、三事相融俱無礙。」 tr. “the three matters are empty of nature, deep and without bottom; the three matters are singular and excellent, surpassing and beyond compare; the three matters are vast, pervading and without shore; the three matters interfuse, and both are unobstructed.” 〔T35n1735 0717a09〕
- Choosing the firewood and straining the water: explaining the great assembly of giving's 「終不損惱於一眾生」 tr. “from beginning to end he does not injure or trouble a single sentient being” — 「擇薪而爨、濾水而用，不強乞求，名不惱眾生。今多反此，豈成大益？」 tr. “choosing the firewood before kindling it and straining the water before using it, and not forcing others to beg: this is called not troubling sentient beings. Nowadays most do the opposite of this — how should that accomplish any great benefit?” 〔T35n1735 0717c21〕
- The women of concentration constantly attending: explaining why all ten vows of the gate of the inner palace retinue speak of samādhi — 「十願皆云三昧者，禪定輕安身心柔軟，猶彼女故。故善財偈云「定女常供侍」。」 tr. “that all ten vows speak of samādhi is because meditative concentration makes body and mind light, at ease, and pliant, just as those women were. And so the verse of Sudhana says, ‘the women of concentration constantly attend and serve.’” 〔T35n1735 0717b24〕
(3) Similes within the verses —
The forty-one verses use few similes and much direct statement; only in the closing portion is the graph 「如」 tr. “like” used to set up a threefold simile of sameness of dharma: 「如三世佛所迴向，菩薩亦修如是業」 tr. “just as the buddhas of the three times made their dedications, so does the bodhisattva cultivate such deeds” 〔T10n0279 0156b14〕 · 「如諸法性遍一切，菩薩迴向亦復然」 tr. “just as the nature of dharmas pervades all, so too is it with the bodhisattva's dedication” 〔0156c19〕 — the latter takes the pervasion of the nature of dharmas as the pervasion of dedication, and is the gathering place of the whole set of verses.
IV. Collation with Parallel Translations
Two translations stand together for this sub-unit: the base text, the eighty-fascicle T10n0279, with its fifteen gates; and the sixty-fascicle T09n0278, which at the corresponding place differs both in the number of the gates and in their names. All is recorded without adjudication.
(1) The bounds of the correspondence — the sixty-fascicle text raises the question of the sixth dedication as 「佛子！何等為菩薩摩訶薩第六隨順一切堅固善根迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's sixth dedication, the dedication that accords with all firm roots of goodness?” 〔T09n0278 0499c08〕; the eighty-fascicle text has 「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 called the bodhisattva-mahāsattva's dedication that accords with and makes firm all roots of goodness?” 〔T10n0279 0135b21〕 — both the form of the question raised and the word order of the name of the dedication differ. In the sixty-fascicle text the gates of inner wealth end at 「薩布施寶女眷屬善根迴向。」 tr. “the bodhisattva's dedication of the roots of goodness of giving away precious women and retinue.” 〔T09n0278 0516c29〕, and what follows next is 「復次，菩薩摩訶薩布施妻妾男女，如須達拏太子、現莊嚴王菩薩」 tr. “furthermore, the bodhisattva-mahāsattva gives away wife and concubines, sons and daughters, as did Prince Sudāna and the bodhisattva King Manifest Adornment” 〔0517a01〕 — the personal names are wholly the same in the two texts, which proves that the passage is the same; the correspondence for this sub-unit ends at 〔0519c08〕, before the ceremony of rising to the verses.
(2) The divergence of the closing sentence —
The eighty-fascicle text: 「是為菩薩摩訶薩第六隨順堅固一切善根迴向。」 tr. “This is the bodhisattva-mahāsattva's sixth dedication, the dedication that accords with and makes firm all roots of goodness.” 〔T10n0279 0155c14〕 The sixty-fascicle text: 「佛子！是為菩薩摩訶薩第六隨順一切堅固善根迴向。」 tr. “Sons of the Buddha! This is the bodhisattva-mahāsattva's sixth dedication, the dedication that accords with all firm roots of goodness.” 〔T09n0278 0519c01〕 — the two graphs 「一切」 tr. “all” stand in different positions in the order of the words. Both are recorded without adjudication.
(3) A comparison of the gates (the structure as actually obtained) — the order of the gates in this passage of the sixty-fascicle text is not level with that of the eighty-fascicle text: the gate of wife and children is the eleventh in the eighty-fascicle text, whereas the sixty-fascicle text makes 「布施妻妾男女」 tr. “giving away wife and concubines, sons and daughters” the first of this passage; the eighty-fascicle text has no separate gate of 「施家」 tr. “giving the household,” whereas the sixty-fascicle text has a gate beginning 「見有人來從乞家者」 tr. “when he sees people come to beg for his household” 〔T09n0278 0517b07〕, whose conclusion reads 「是為菩薩摩訶薩以施家善根迴向，令一切眾生悉行菩薩種種諸行，滿足諸願智慧自在。」 tr. “this is the bodhisattva-mahāsattva's dedication of the roots of goodness of giving the household, causing all sentient beings entirely to practice the bodhisattva's every kind of practice, to fulfil their vows, and to be sovereign in wisdom.” 〔0517b28〕, and whose ten vows in their content (「捨離妻子，常樂出家」 tr. “casting away wife and children, constantly delighting to leave home,” 「信家非家，捨家求道」 tr. “believing that the household is not a household, casting away the household and seeking the path,” 「永離家法，少欲知足，無所藏積」 tr. “forever leaving behind the dharma of a household, with few desires and knowing what is enough, storing nothing up,” and the rest) answer to the ten vows of the gate of house and home in the eighty-fascicle text. The two texts divide and join their gates differently; the fact is recorded as it stands, and no forced matching is made.
(4) A word-for-word comparison of the gate of gardens and groves —
The eighty-fascicle text: 「作是念言：『我當為一切眾生作好園林，我當為一切眾生示現法樂，我當施一切眾生歡喜之意……』」 tr. “he calls this to mind and says: ‘I shall be a fine garden and grove for all sentient beings; I shall reveal to all sentient beings the joy of the Dharma; I shall give to all sentient beings the thought of gladness …’” 〔T10n0279 0153c17〕 The sixty-fascicle text: 「作如是念：『我當為一切眾生作愛樂法林；我當為一切眾生示現悅樂之處；我當與一切眾生無量歡喜……』」 tr. “he calls to mind in this way: ‘I shall be a grove of the Dharma, loved and delighted in, for all sentient beings; I shall reveal to all sentient beings a place of delight and joy; I shall give to all sentient beings measureless gladness …’” 〔T09n0278 0517c02〕 — the sentence pattern is wholly the same while the vocabulary differs: for the eighty-fascicle 「好園林」 tr. “a fine garden and grove” the sixty-fascicle has 「愛樂法林」 tr. “a grove of the Dharma, loved and delighted in”; for the eighty-fascicle 「示現法樂」 tr. “reveal the joy of the Dharma” the sixty-fascicle has 「示現悅樂之處」 tr. “reveal a place of delight and joy.” Both are recorded without adjudication.
(5) A word-for-word comparison of the ten pairs of 「不著」 tr. “does not cling” in the passage on freedom from marks —
The eighty-fascicle text: 「不著內，不著外；不著能緣，不著所緣；不著因，不著果；不著法，不著非法；不著思，不著非思；不著色，不著色生，不著色滅」 tr. “he does not cling to the inner, nor cling to the outer; does not cling to that which takes an object, nor cling to the object taken; does not cling to cause, nor cling to fruit; does not cling to dharma, nor cling to non-dharma; does not cling to thinking, nor cling to non-thinking; does not cling to form, nor cling to the arising of form, nor cling to the ceasing of form” 〔T10n0279 0155b05〕 The sixty-fascicle text: 「不著內，不著外；不著緣，不著境界；不著因，不著因和合；不著法，不著非法；不著思，不著思果；不著色，不著色取，不著色滅」 tr. “he does not cling to the inner, nor cling to the outer; does not cling to condition, nor cling to object-realm; does not cling to cause, nor cling to the coming together of causes; does not cling to dharma, nor cling to non-dharma; does not cling to thinking, nor cling to the fruit of thinking; does not cling to form, nor cling to the grasping of form, nor cling to the ceasing of form” 〔T09n0278 0519a27〕 — where the eighty-fascicle text has ‘that which takes an object / the object taken’ the sixty-fascicle has ‘condition / object-realm’; where the eighty-fascicle has ‘cause / fruit’ the sixty-fascicle has ‘cause / the coming together of causes’; where the eighty-fascicle has ‘thinking / non-thinking’ the sixty-fascicle has ‘thinking / the fruit of thinking’; where the eighty-fascicle has ‘the arising of form’ the sixty-fascicle has ‘the grasping of form.’ Both are recorded without adjudication.
(6) A word-for-word comparison of the passage of question and explanation beginning 「何以故」 tr. “why is this” —
The eighty-fascicle text: 「無有少法，若現生、若已生、若當生；無法可取，無法可著。一切諸法自相如是，無有自性，自性相離，非一、非二，非多、非無量，非小、非大，非狹、非廣，非深、非淺，非寂靜、非戲論，非處、非非處，非法、非非法，非體、非非體，非有、非非有。」 tr. “There is not the least dharma that is now arising, that has already arisen, or that will arise; there is no dharma that can be taken up, no dharma that can be clung to. Such is the own-mark of all dharmas: they are without own-nature, and own-nature and mark are apart; they are not one and not two, not many and not measureless, not small and not great, not narrow and not broad, not deep and not shallow, not still and not frivolous talk, not a place and not a non-place, not dharma and not non-dharma, not substance and not non-substance, not existent and not non-existent.” 〔T10n0279 0155b13〕 The sixty-fascicle text: 「一切諸法，不生、不滅，無有自性，無一、無二，無多、無少，無有量、無無量，無善、無惡，無深、無淺，無靜、無亂，無著、無離，無法、無非法，無性、無非性，無有、無無故」 tr. “all dharmas neither arise nor cease and are without own-nature; they are without one and without two, without many and without few, without measure and without the absence of measure, without good and without evil, without depth and without shallowness, without stillness and without disorder, without attachment and without separation, without dharma and without non-dharma, without nature and without the absence of nature, without existence and without nonexistence” 〔T09n0278 0519b06〕 — where the eighty-fascicle has 「非」 tr. “not” the sixty-fascicle has 「無」 tr. “without”; the sixty-fascicle has the three pairs ‘without good, without evil,’ ‘without stillness, without disorder,’ and ‘without attachment, without separation,’ which the eighty-fascicle lacks, and the eighty-fascicle has the four pairs ‘not small, not great,’ ‘not narrow, not broad,’ ‘not a place, not a non-place,’ and ‘not substance, not non-substance,’ which the sixty-fascicle lacks. Both are recorded without adjudication.
(7) A clause-by-clause comparison of the ten meanings in the explanation of the name of dedication —
| No. | The eighty-fascicle text T10n0279 〔from 0155b26〕 | The sixty-fascicle text T09n0278 〔from 0519b17〕 |
|---|---|---|
| 1 | Crossing the world forever and reaching the further shore | Crossing the world forever, the shore of birth and death |
| 2 | Coming forth forever from the aggregates and reaching the further shore | Crossing the shore of the aggregates |
| 3 | Crossing beyond the path of words and reaching the further shore | Crossing the shore of the path of speech |
| 4 | Leaving every kind of perception and reaching the further shore | Crossing the shore of the mark of sentient beings |
| 5 | Cutting off forever the view of a body and reaching the further shore | Crossing the shore of the view of a body |
| 6 | Leaving forever the place of reliance and reaching the further shore | Crossing the shore of what is not firm |
| 7 | Cutting short forever what is done and reaching the further shore | Crossing the shore of the formations |
| 8 | Coming forth forever from the states of existence and reaching the further shore | Crossing the shore of the states of existence |
| 9 | Casting away forever every grasping and reaching the further shore | Crossing the shore of the graspings |
| 10 | Coming forth forever from worldly dharmas and reaching the further shore | Crossing the shore of worldly dharmas |
— the eighty-fascicle text has 「故名迴向」 tr. “therefore it is called dedication,” the sixty-fascicle has 「故說迴向」 tr. “therefore it is said to be dedication”; and in the fourth, the sixth, and the seventh clauses what is crossed over differs in the two texts. Both are recorded without adjudication.
(8) The divergence in the number of clauses of according in the fruit of the station —
The eighty-fascicle text, ten clauses: 「則為隨順佛住，隨順法住，隨順智住，隨順菩提住，隨順義住，隨順迴向住，隨順境界住，隨順行住，隨順真實住，隨順清淨住。」 tr. “he becomes one who dwells in accord with the Buddha, dwells in accord with the Dharma, dwells in accord with wisdom, dwells in accord with awakening, dwells in accord with meaning, dwells in accord with dedication, dwells in accord with the realm, dwells in accord with practice, dwells in accord with the real, and dwells in accord with purity.” 〔T10n0279 0155c05〕 The sixty-fascicle text, nine clauses: 「則皆隨順一切諸佛、隨順法、隨順智、隨順菩提、隨順義、隨順迴向、隨順行、隨順真實、隨順清淨。」 tr. “he then accords in every way with all the buddhas, accords with the Dharma, accords with wisdom, accords with awakening, accords with meaning, accords with dedication, accords with practice, accords with the real, and accords with purity.” 〔T09n0278 0519b24〕 — the sixty-fascicle text lacks the clause 「隨順境界」 tr. “accords with the realm,” and while the eighty-fascicle attaches the graph 「住」 tr. “dwells” to every clause the sixty-fascicle does not. Both are recorded without adjudication.
(9) A word-for-word comparison of the fruit of the station after the conclusion —
The eighty-fascicle text: 「常為諸佛之所護念，堅固不退，入深法性，修一切智；隨順法義，隨順法性，隨順一切堅固善根，隨順一切圓滿大願；具足隨順堅固之法，一切金剛所不能壞，於諸法中而得自在。」 tr. “he is constantly guarded and kept in mind by the buddhas, firm and not retrogressing; he enters the deep nature of dharmas and cultivates omniscience; he accords with the meaning of the Dharma, accords with the nature of dharmas, accords with all firm roots of goodness, and accords with all perfect and great vows; he is complete in the dharma of according and being firm, which none of the vajras can break, and among all dharmas he attains sovereignty.” 〔T10n0279 0155c15〕 The sixty-fascicle text: 「無量諸佛皆悉守護，得堅固法，修一切智；解隨順義，解一切法，隨順真性，得一切法，隨順堅固善根，隨順滿足諸願；得隨順堅固法，一切金剛所不能壞，得隨順堅固願，於一切法中而得自在。」 tr. “measureless buddhas all guard him; he obtains the firm dharma and cultivates omniscience; he understands the meaning of according and understands all dharmas; he accords with the true nature and obtains all dharmas; he accords with firm roots of goodness and accords with the fulfilling of the vows; he obtains the dharma of according and being firm, which none of the vajras can break; he obtains the vow of according and being firm, and among all dharmas he attains sovereignty.” 〔T09n0278 0519c03〕 — the single clause 「一切金剛所不能壞」 tr. “which none of the vajras can break” is wholly the same in the two texts; the remaining clauses are divided and joined differently. Both are recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
- Of the three places of dedication, this sub-unit is gathered under 「實際」 tr. “the true limit”: Chengguan, determining the passage on freedom from marks, says 「大文第二「佛子菩薩摩訶薩。以諸善根如是迴向時」下離相迴向，即向實際，行稱涅槃。此彰行深，前彰行廣。深廣同時，言不並彰耳。」 tr. “the second great portion, beginning at ‘Sons of the Buddha! When the bodhisattva-mahāsattva dedicates his various roots of goodness in this way,’ is the dedication free of marks, which is to direct toward the true limit, the practice matching nirvāṇa. This sets forth the depth of the practice, as the foregoing set forth its breadth. Depth and breadth are simultaneous; it is only that words cannot set forth both at once.” 〔T35n1735 0718b19〕 — the broad exposition of the gates of giving in the two preceding sub-units is 「行廣」 tr. “the breadth of the practice,” and the passage on freedom from marks in this sub-unit is 「行深」 tr. “the depth of the practice”; the two are not a sequence of before and after but two faces at one and the same time. This determination is attached to Chengguan alone.
- The scriptural ground for the emptiness of the three wheels: in the gate of giving the great earth the scripture says only 「悉為辦具資生什物，令隨意用，無所恐懼」 tr. “he furnishes them completely with the utensils that sustain life, letting them use them as they wish, with nothing they need fear” 〔T10n0279 0150b23〕, and does not directly speak of the three wheels; Chengguan explains it with four clauses — 「三事性空深無底、三事殊特勝無比、三事廣大遍無涯、三事相融俱無礙」 tr. “the three matters are empty of nature, deep and without bottom; the three matters are singular and excellent, surpassing and beyond compare; the three matters are vast, pervading and without shore; the three matters interfuse, and both are unobstructed” 〔T35n1735 0717a09〕. These are Chengguan's words, not what the scripture itself says.
- Free of marks, yet without breaking deeds: the scripture itself establishes this meaning — 「了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力；了知諸業其用廣大，解一切法皆無所作，行無作道未甞暫廢。」 tr. “he fully knows that all the conditions of action are like a dream, that sounds are like an echo, that sentient beings are like shadows, and that all dharmas are like an illusion, and yet he does not break the power of the deeds of causes and conditions; he fully knows that the working of deeds is vast, understands that all dharmas are wholly without anything done, and yet practices the path of non-doing without ever letting it lapse for a moment.” 〔T10n0279 0155b20〕. Chengguan explains 「其用廣大」 tr. “the working of deeds is vast” by saying 「謂業雖如幻，一念幻惡長劫沈淪，一念幻善遠階佛果，故云廣大。」 tr. “that is, though deeds be like an illusion, a single thought of illusory evil sinks one for long kalpas, and a single thought of illusory good raises one far toward the fruit of buddhahood; therefore it is said to be vast.” 〔T35n1735 0719c06〕, and explains 「無作道」 tr. “the path of non-doing” by saying 「無作真道尚須修行，若不修行不契真故。況不壞俗，寧無修證？隨相離相，準此應知。此二無礙，異於凡小。」 tr. “even the true path of non-doing must still be cultivated, for without cultivation one does not tally with the real. How much more, when the common world is not broken, should there be no cultivation and no realization? Following marks and being free of marks are to be understood on this model. That these two are unobstructed is what differs from the common person and the lesser vehicles.” 〔0719c08〕
- Awakening as nature-arising: the fifty-fourth line of the verses, 「知菩提性從緣起，入深法界無違逆。」 tr. “he knows that the nature of awakening arises from conditions, and enters the deep Dharma realm with nothing that goes against it.” 〔T10n0279 0156b21〕. Chengguan explains this verse, saying 「菩提性淨，不礙從緣，淨法為緣有菩提起，起即無性不違法界，是性起菩提。」 tr. “the nature of awakening is pure, yet does not obstruct arising from conditions; with pure dharmas as condition there is an arising of awakening, and that arising is without nature and does not go against the Dharma realm — this is awakening as nature-arising.” 〔T35n1735 0720b09〕 — this is the most essential scriptural ground of the Huayan school within this sub-unit, and it occurs at this one place only.
- The nature of deeds is empty, and yet deeds are not lost: the fifty-fifth and fifty-sixth lines of the verses, 「不於身中而有業，亦不依止於心住，智慧了知無業性，以因緣故業不失。」 tr. “deeds are not something that exists within the body, nor do they dwell in reliance upon the mind; with wisdom he fully knows that deeds have no own-nature, and yet because of causes and conditions deeds are not lost.” 〔T10n0279 0156b22〕. Chengguan sets up a dilemma to display it — 「若業依身有則不由心，若住心中則有心皆業。既許有心無業，則業假緣生，其性安有？」 tr. “if deeds exist in dependence upon the body, then they are not by the mind; and if they dwell within the mind, then wherever there is mind, all is deed. Since it is granted that there is mind without deed, then deeds arise borrowing conditions — where could their nature be?” 〔T35n1735 0720b11〕
- The nature of dharmas is everywhere: the seventy-seventh and seventy-eighth lines of the verses, 「法性遍在一切處，一切眾生及國土，三世悉在無有餘，亦無形相而可得。」 tr. “the nature of dharmas is everywhere in every place, in all sentient beings and in all lands; the three times are wholly within it with nothing left over, and yet there is no shape or mark that can be obtained.” 〔T10n0279 0156c15〕; and the closing verse takes this as the measure of dedication — 「如諸法性遍一切，菩薩迴向亦復然」 tr. “just as the nature of dharmas pervades all, so too is it with the bodhisattva's dedication” 〔0156c19〕.
- The name of dedication is established only from the side of being free of marks: in the passage explaining the name Chengguan himself makes clear why — 「然隨相之名，以堅固心修諸善行，皆願眾生向菩提果，不言自顯。而離相受稱，非釋不知，所以偏明。」 tr. “now as for the name in the following of marks: with a firm mind he cultivates every good practice, all of it vowing that sentient beings turn toward the fruit of awakening, and this is manifest without being spoken. But that it receives the name from being free of marks is not known without explanation, and this is why it is singled out and made clear.” 〔T35n1735 0719c21〕; and he gathers in the ten meanings, saying 「略顯十義，雖一離相得成迴向，謂但能離相順一切智，則自度世等至於彼岸，豈非迴向義耶」 tr. “briefly setting forth ten meanings: though it is by the single fact of being free of marks that dedication is accomplished — that is, if only one can be free of marks and accord with omniscience, then one's own crossing of the world and the rest reach the further shore — how is this not the meaning of dedication?” 〔0719c25〕
- How the three meanings within the general explanation of the name are distributed: Chengguan says 「於一切處悉皆迴向，是隨順一切善根義。迴向智性是迴向義，無有退轉是堅固義。又向智性亦堅固義。」 tr. “that in every place he dedicates entirely is the meaning of ‘according with all roots of goodness.’ That he dedicates to the nature of wisdom is the meaning of ‘dedication,’ and that he does not retrogress is the meaning of ‘firm.’ And directing toward the nature of wisdom is also the meaning of ‘firm.’” 〔T35n1735 0719c16〕 — the three meanings in the name of the dedication, 「隨順」 tr. “according with,” 「堅固」 tr. “firm,” and 「一切善根」 tr. “all roots of goodness,” each have that to which they are attached.
VI. Divergent Interpretations of the Commentators
Chengguan, Huayan jing shu, T35n1735 (following the text of the eighty-fascicle Avataṃsaka · principal)
The three parts of the gate of praising the Buddha's appearing in the world — 「四十六歎佛出世。如上大威光童子偈，聲是告等。初施行者，即法施行，於中三：一見佛興世、二「以大」下法施益生、三「爾時」下結所成益。二中四：初令聞名離惑益、二「復更」下見身起行益、三「復為」下讚希增敬益、四「復於」下展轉增長益。」 tr. “Forty-six, praising the Buddha's appearing in the world. As in the verses of the youth Great Awesome Light above, the sound is the proclaiming and the like. The first, the practice of giving, is the practice of the giving of Dharma, and within it there are three: first, seeing the Buddha arise in the world; second, from ‘with a great’ onward, the benefit to beings of the giving of Dharma; third, from ‘at that time’ onward, the conclusion of the benefit accomplished. Within the second there are four: first, the benefit of hearing the name and leaving delusion; second, from ‘he further’ onward, the benefit of seeing his person and giving rise to practice; third, from ‘he further for them’ onward, the benefit of praising his rarity and increasing reverence; fourth, from ‘and further at’ onward, the benefit of increase passed on from one to another.” 〔T35n1735 0716c05〕
The discussion of the fields of merit in the gate of giving the great earth — 「四十七施大地中，但通相言也。初施行中，略列諸田，實通一切。」 tr. “Forty-seven, within the giving of the great earth, it speaks only in general terms. Within the first, the practice of giving, it briefly lists the several fields, but in fact it runs through them all.” 〔T35n1735 0716c10〕; his determination of the four fields, 「於中佛塔、菩薩、知識、父母是恩田亦敬田，眾僧二乘是德田亦敬田，貧孤是悲田亦苦田。此等皆能生福，如世之田。若敬田有病，則亦敬亦悲，乃成四句。」 tr. “among them, the stūpas of the Buddha, bodhisattvas, good friends, and father and mother are fields of kindness and also fields of reverence; the assembly of monks and the two vehicles are fields of virtue and also fields of reverence; the poor and the orphaned are fields of compassion and also fields of suffering. All of these are able to give birth to merit, like the fields of the world. If one who is a field of reverence has an illness, then he is both an object of reverence and an object of compassion, and thus four clauses are formed.” 〔0716c14〕; his citation of the Zhi lun, 「一憐愍施，謂於貧窮下賤及畜生。二恭敬施，謂於佛及法身菩薩等。三憐愍恭敬施，謂於老病貧窮阿羅漢辟支佛等。總收為二，謂悲與敬。其非敬非悲，亦悲田攝，無德可敬故。」 tr. “first, giving out of pity, that is, toward the poor and the lowly and toward animals. Second, giving out of reverence, that is, toward the buddhas and toward bodhisattvas of the dharma-body and the like. Third, giving out of both pity and reverence, that is, toward the old and the sick and the poor, and toward arhats and pratyekabuddhas and the like. Gathered up, they are two, namely compassion and reverence. As for those who are neither objects of reverence nor objects of compassion, they too are taken in by the field of compassion, since they have no virtue to be revered.” 〔0716c17〕; his citation of the Jingming, 「最下乞人猶如如來福田無異。」 tr. “the lowest beggar is no different from a field of merit such as the Tathāgata is.” 〔0716c23〕; and his distinguishing of which of compassion and reverence is superior, 「若直就境論，則敬強悲劣，以恩深德厚故……若就於心，即悲田為勝，親引悲故。故敬則田強而悲心弱，悲則田弱而悲心強，各有其美，俱為良田。」 tr. “if one discusses it simply in terms of the object, then reverence is strong and compassion is weak, because the kindness is deep and the virtue is thick … if one discusses it in terms of the mind, then the field of compassion is superior, because it directly draws forth compassion. Therefore with reverence the field is strong but the mind of compassion is weak, and with compassion the field is weak but the mind of compassion is strong; each has its own fineness, and both are good fields.” 〔0716c24〕; his assignment of the ten vows, 「二迴向行中，初一果地、餘九因地，各相似義，如理應思。」 tr. “within the second, the practice of dedication, the first one is the ground of the fruit and the remaining nine are the ground of the cause, each with a like meaning, as should be pondered according to reason.” 〔0717a10〕
The three things wanting in the gate of giving servants — 「四十八施僮僕。少美曰僮，以擬瞻侍。執守曰僕，以備勞役。然不放之從良而施與人，還令成僕者，以菩薩行海無善不修，若唯放從良，有三義缺：一行海不具、二彼僕本願不滿、三佛果缺此應機之德。」 tr. “Forty-eight, giving boy-servants and menservants. The young and comely are called boy-servants, and are meant for attending and waiting; those who hold to a charge are called menservants, and are furnished for labor. But that he does not set them free and instead gives them to others, still causing them to be servants, is because in the ocean of bodhisattva practice there is no good that is not cultivated; if he only set them free, three things would be wanting: first, the ocean of practice would not be complete; second, the original vow of those servants would not be fulfilled; third, at the fruit of buddhahood this virtue of responding to what is fitting would be wanting.” 〔T35n1735 0717a12〕
The twenty vows of the gate of giving one's own body — 「四十九施自身為給侍。二迴向行中有二十願，前十進善、後十住持。」 tr. “Forty-nine, giving one's own body to serve as an attendant. Within the second, the practice of dedication, there are twenty vows: the first ten advance in good, and the latter ten uphold and sustain.” 〔T35n1735 0717a17〕
The three parts of the gate of offering the body to the buddhas — 「五十聞法喜悅捨身供佛。初施行者，即財法二供。文中三：初標行體；二「欣樂」下別顯行相，初自利行、後「能以如」下利他行；三「佛子」下結行成益。」 tr. “Fifty, hearing the Dharma with gladness and relinquishing the body to make offerings to the buddhas. The first, the practice of giving, is an offering both of goods and of Dharma. Within the text there are three: first, stating the substance of the practice; second, from ‘he delights in’ onward, separately displaying the aspects of the practice, first the practice that benefits oneself and afterward, from ‘he is able with the Tathāgata's’ onward, the practice that benefits others; third, from ‘Sons of the Buddha’ onward, concluding the benefit accomplished by the practice.” 〔T35n1735 0717a18〕
That the gate of giving the body to all sentient beings holds both matter and Dharma — 「五十一以身普施一切眾生。施行中亦具事法二施，初總標、後「菩薩」下別顯。若約事則身為日月光明、河池井泉以施於物，以三種世間身得自在故。若約法施，則法燈照耀、法日利益等。文中或法或事，而義實兩兼。二迴向行中，上之施行以身就生等，翻願眾生以身近佛等，隨義思之。」 tr. “Fifty-one, giving the body universally to all sentient beings. Within the practice of giving there are likewise both the giving of matter and the giving of Dharma: first the general statement, and afterward, from ‘the bodhisattva’ onward, the separate display. If it be taken as matter, then the body is the light of sun and moon, and rivers and pools and wells and springs, given to things, because with the three kinds of world the body attains sovereignty. If it be taken as the giving of Dharma, then it is the lamp of Dharma shining, the sun of Dharma benefiting, and the rest. Within the text there is now Dharma and now matter, but in meaning it truly holds both. Within the second, the practice of dedication, the practice of giving above brings the body to beings and the like, and the vows in turn are that beings with their bodies draw near to the Buddha and the like; let this be pondered according to the meaning.” 〔T35n1735 0717a22〕
The two kinds of service in the gate of serving the buddhas — 「五十二施身給侍諸佛。初施行亦有身侍心侍。二迴向行亦依二侍立願。」 tr. “Fifty-two, giving the body to attend and serve the buddhas. Within the first, the practice of giving, there are also the service of the body and the service of the mind. Within the second, the practice of dedication, the vows too are established in reliance upon the two kinds of service.” 〔T35n1735 0717a28〕
The relinquishing in fact and the relinquishing in mind in the gate of giving the royal throne — 「五十三施國所有乃至王位。初施行中，先明事捨、後「於諸」下明其心捨。自在是總，下十句別。現棄萬乘，猶如脫屣，何繫縛哉。餘義見〈十藏品〉。」 tr. “Fifty-three, giving all that the realm possesses, on to the royal throne. Within the first, the practice of giving, he first makes clear the relinquishing in fact, and afterward, from ‘toward every’ onward, makes clear his relinquishing in mind. Sovereignty is the general, and the ten clauses below are the particular. To cast away here and now a realm of ten thousand chariots is like slipping off a sandal; what tie could there be? For the remaining meaning, see the chapter “The Ten Inexhaustible Treasuries.”” 〔T35n1735 0717b01〕
The gate of giving the royal capital — 「五十四施王都城，可知。」 tr. “Fifty-four, giving the royal capital city; it may be known as it stands.” 〔T35n1735 0717b04〕
The gate of the retinue of the inner palace, and the position of the two graphs for dedication in the Jin translation — 「五十五施內宮眷屬。初施行中二：一女麗具德、二「而於」下明施心清淨。」 tr. “Fifty-five, giving the retinue of the inner palace. Within the first, the practice of giving, there are two: first, the women are beautiful and complete in virtue; second, from ‘and within’ onward, making clear that the mind of giving is pure.” 〔T35n1735 0717b05〕; 「此一段文貫於前後，然晉經迴向二字皆在句初，則是迴向菩提意也。今經在於句末，則是迴向之意。然迴向意與迴向所為，大同小異。」 tr. “this one passage of text runs through both what precedes and what follows. Now in the Jin scripture the two graphs for dedication all stand at the head of the clause, and then the sense is the intent of dedicating toward awakening; in the present scripture they stand at the end of the clause, and then the sense is the intent of dedication. Yet the intent of dedication and that for the sake of which one dedicates are largely the same and slightly different.” 〔0717b09〕; 「二「菩薩爾時」下正明迴向，文有十願，隨一一願具前十意。十願皆云三昧者，禪定輕安身心柔軟，猶彼女故。故善財偈云「定女常供侍」。」 tr. “second, from ‘the bodhisattva at that time’ onward, properly making clear the dedication; the text has ten vows, and each single vow is complete in the ten intents above. That all ten vows speak of samādhi is because meditative concentration makes body and mind light, at ease, and pliant, just as those women were. And so the verse of Sudhana says, ‘the women of concentration constantly attend and serve.’” 〔0717b24〕
The eleven vows of the gate of giving wife and children, and the four clauses on the transformed and the real — 「五十六施妻子二事合願。初施行中二：先標章引例。須達拏者，此云善愛，或云好愛，事如彼經。現莊嚴王，如《大莊嚴經》說。又如《菩薩本緣經》說，一切持王子施二子等。」 tr. “Fifty-six, giving wife and children, the two matters joined in the vow. Within the first, the practice of giving, there are two: first, stating the topic and adducing examples. As for Sudāna, here it means Good Love, or else Fine Love, and the matter is as in that scripture. King Manifest Adornment is as told in the Da zhuangyan jing. And again, as told in the Pusa benyuan jing, the prince All-Upholding gave away his two sons, and the like.” 〔T35n1735 0717b25〕; 「二「佛子」下明迴向行，有十一願：初一依於施心，欲令普遍故；次二依妻立願；次三及後一依子立願，生自己心，如己骨肉等故。餘通依上三立願。」 tr. “second, from ‘Sons of the Buddha’ onward, making clear the practice of dedication, which has eleven vows: the first one relies upon the mind of giving, since it would have it be everywhere; the next two establish their vow in reliance upon the wife; the next three and the last one establish their vow in reliance upon the children, because they give rise to one's own mind and are as one's own bone and flesh; the rest establish their vows in reliance upon all three together.” 〔0717c03〕; 「然所施化實，應成四句：一乞者是化、所施為實，如《賢愚經》說毘沙門化作夜叉，從王乞子等，此破菩薩執故。二乞者是實、所施是化，如《攝論》說毘荀陀王捨子與婆羅門，是化無惱，以菩薩方便滿乞意故。三者俱化，旁警眾生。四者俱實」 tr. “now as to whether what is given is transformed or real, four clauses should be formed: first, the one who begs is a transformation and what is given is real, as told in the Xianyu jing, where Vaiśravaṇa transformed himself into a yakṣa and begged the king for his son, and the like, this being in order to break the bodhisattva's clinging. Second, the one who begs is real and what is given is a transformation, as told in the She lun, where King Viśvantara gave away his son to a brahmin, this being a transformation and so without distress, since the bodhisattva by skillful means fulfils the beggar's wish. Third, both are transformations, which serves incidentally to alert sentient beings. Fourth, both are real” 〔0717c06〕; and his citation of the Yuqie thirty-nine, 「施妻子時，先當曉喻令喜，終不強逼令其憂惱。於來乞者，雖以正言曉喻，不施怨家」 tr. “when giving away wife and children, he should first explain to them and make them glad, and never force them so as to make them sorrowful and distressed. As for those who come to beg, though he explains to them in right speech, he does not give to enemies” 〔0717c13〕; and his citation of a verse below in the scripture, 「生生行施處，願常以我施。」 tr. “in life after life, wherever there is giving, may I always be given away.” 〔0717c17〕
The gate of giving house and home — 「五十七施宅舍，可知。」 tr. “Fifty-seven, giving house and home; it may be known as it stands.” 〔T35n1735 0717c18〕
The two parts of the gate of giving gardens and groves — 「五十八施園林等。施行中二：先標起念、後「佛子」下離過成德。」 tr. “Fifty-eight, giving gardens and groves and the rest. Within the practice of giving there are two: first, stating the thought that is raised; afterward, from ‘Sons of the Buddha’ onward, leaving faults behind and accomplishing virtue.” 〔T35n1735 0717c19〕
The four parts of the gate of holding the great assembly of giving — 「五十九設大施會。初施行中，初總標、次「一切」下離過成德。擇薪而爨、濾水而用，不強乞求，名不惱眾生。今多反此，豈成大益？次「開置」下略顯儀式。次「發甚難得」下顯施所依心成波羅蜜。」 tr. “Fifty-nine, holding the great assembly of giving. Within the first, the practice of giving, first the general statement; next, from ‘all of them’ onward, leaving faults behind and accomplishing virtue. Choosing the firewood before kindling it and straining the water before using it, and not forcing others to beg: this is called not troubling sentient beings. Nowadays most do the opposite of this — how should that accomplish any great benefit? Next, from ‘he opens and sets forth’ onward, briefly displaying the form of the rite. Next, from ‘he gives rise to what is exceedingly hard to obtain’ onward, displaying that the mind upon which the giving relies accomplishes the pāramitā.” 〔T35n1735 0717c24〕
That the gate of giving the goods that sustain life lacks the latter two parts — 「六十施資具者，以別說諸門不可盡故，末後總說一切資具。文但有二：一施行、二迴向行，以隣後都結，故缺後二。今初有四：一施時離過、二「善思惟」下辨施所依、三「隨諸眾生」下正明施行、四「行此施」下顯所成德。」 tr. “Sixty, giving the goods that sustain life: because the several gates, expounded separately, cannot be exhausted, at the very last all the goods that sustain life are expounded together. The text has only two parts: first the practice of giving, second the practice of dedication; because it borders upon the general conclusion that follows, the latter two are wanting. Within the first there are now four: first, being free of faults at the time of giving; second, from ‘he thinks well’ onward, setting forth that upon which the giving relies; third, from ‘following all sentient beings’ onward, properly making clear the practice of giving; fourth, from ‘when he practices this giving’ onward, displaying the virtue accomplished.” 〔T35n1735 0717c24〕; 「顯中十願，資生多種願亦類別。一施洗滌資具願、二施掃拭資具願，餘可準思。又資具總明、願亦總發，未必別配。上來依標別顯善根迴向竟。」 tr. “within the display there are ten vows; since the goods that sustain life are of many kinds, the vows too are of several classes. The first is the vow of giving the goods for washing, the second the vow of giving the goods for sweeping and wiping, and the rest may be pondered on this model. Then again, the goods are set forth in general and the vows too are made in general, and they need not be matched one by one. Thus far, the separate display in reliance upon the statement, of the dedication of the roots of goodness, is finished.” 〔0718a02〕
The two divisions and three parts of the passage of general conclusion — 「第三從「佛子菩薩摩訶薩隨諸眾生」下總結多門善根迴向。別不可盡，故此總明文分二別：先結善根，即前施行；後「佛子」下結前迴向。今初分三：一結施物。謂菩薩所施非止六十，故等以僧祇；二「為令」下結施所為；三「時十方」下結能施心。」 tr. “Third, from ‘Sons of the Buddha! The bodhisattva-mahāsattva, following all sentient beings’ onward, the general conclusion of the dedication of the roots of goodness of the several gates. Since the separate cannot be exhausted, here it is made clear in general, and the text divides into two: first, concluding the roots of goodness, that is, the practice of giving above; afterward, from ‘Sons of the Buddha’ onward, concluding the dedication above. Now the first divides into three: first, concluding what is given, that is, what the bodhisattva gives is not limited to sixty, and therefore it is likened to the asaṃkhyeya; second, from ‘in order to cause’ onward, concluding that for the sake of which he gives; third, from ‘at that time from the ten directions’ onward, concluding the mind that gives.” 〔T35n1735 0718a10〕; his citation of the Yuqie thirty-nine, 「又諸菩薩，於諸有怨以慈意樂而行惠施；於諸有苦以悲意樂，於諸有德以喜意樂，於諸有恩親善同意以捨意樂而行惠施。當知亦名菩薩巧慧而行布施。」 tr. “moreover, the bodhisattvas practice generous giving toward those who are hostile with the aspiration of loving-kindness; toward those who suffer with the aspiration of compassion, toward those who have virtue with the aspiration of joy, and toward those who are kind, close, good and of one mind with them with the aspiration of equanimity. Know that this too is called the bodhisattva's practice of giving with skillful understanding.” 〔0718a13〕; his explanation of the passage of comparative measure, 「三「假使」下校量顯廣。略舉十王所受之樂，不及菩薩喜樂之心。其中色天缺於光音，若依《瓔珞》十五，輪王則二禪王，當第十三，應言王二千樂。」 tr. “third, from ‘though one were’ onward, the comparative measure that displays its breadth. It briefly raises the joys received by the ten kings, which do not match the bodhisattva's mind of gladness and joy. Among them, in the gods of the form realm the Ābhāsvara is wanting; and if one goes by the Yingluo fifteen, the wheel-turning king is the king of the second dhyāna and should stand thirteenth, and one should say the joy of a king over two thousand.” 〔0718a22〕; and his own statement of a doubt, 「又依十大數不可思，後有不可量；今文缺此，則似梵本脫於二禪。」 tr. “moreover, going by the ten great numbers, after the unthinkable there is the unmeasurable; the present text lacks this, and so it seems that the Sanskrit text has dropped out at the second dhyāna.” 〔0718a27〕; and, in explaining the passage on the conclusion of gladness, his citation of the four hindrances to giving from the Yuqie thirty-nine, 「施障有四：一先未慣習、二施物鮮缺、三耽著上妙物、四欣樂當來具足財果。」 tr. “the hindrances to giving are four: first, not having been used to it before; second, the goods to be given being scarce and lacking; third, indulgent attachment to fine and superior things; fourth, delighting in the fruit of complete wealth in the time to come.” 〔0718b08〕
The two divisions and three sections of the passage on freedom from marks — 「大文第二「佛子菩薩摩訶薩。以諸善根如是迴向時」下離相迴向，即向實際，行稱涅槃。此彰行深，前彰行廣。深廣同時，言不並彰耳。文分為二：先正明離相、後「菩薩如是觀察」下不礙隨相。前中三：初略標、二「無眾生」下別顯、三「何以故」下徵釋。今初三句解脫是總。不著於解、不繫於縛，是真解脫。」 tr. “The second great portion, beginning at ‘Sons of the Buddha! When the bodhisattva-mahāsattva dedicates his various roots of goodness in this way,’ is the dedication free of marks, which is to direct toward the true limit, the practice matching nirvāṇa. This sets forth the depth of the practice, as the foregoing set forth its breadth. Depth and breadth are simultaneous; it is only that words cannot set forth both at once. The text divides into two: first, properly making clear the freedom from marks; afterward, from ‘when the bodhisattva contemplates in this way’ onward, the not obstructing of the following of marks. Within the former there are three: first, the brief statement; second, from ‘there is no perception of a sentient being’ onward, the separate display; third, from ‘why is this’ onward, the question and its explanation. Now in the first, the three clauses on liberation are the general. Not clinging to release and not being bound by bondage is true liberation.” 〔T35n1735 0718b19〕; 「二別顯中分二，一內絕想念，故無縛解」 tr. “second, within the separate display there are two divisions: first, cutting off thought and perception within, and therefore there is neither bondage nor release” 〔0718b26〕; 「末對總結，前有無等想總名為想，一切都絕是曰無想。」 tr. “the last pair concludes the whole: the foregoing perceptions of being and nonbeing and the rest are named perception in general, and that all are utterly cut off is called the absence of perception.” 〔0718c17〕; 「三徵釋中，先徵意云：設我假立法體不無，今無念著，其故何耶？」 tr. “third, within the question and its explanation, first the intent of the question is: suppose that the substance of the dharmas I provisionally set up is not nothing — now that there is no thought and no clinging, what is the reason for this?” 〔0719a21〕
The general and separate explanations in the passage explaining the name of dedication — 「大文第三「佛子此菩薩摩訶薩住一切」下釋迴向名。文分為二：初總釋、後「以何」下別釋。今初，住一切智是自善根，由此能成下諸義故。「若處」已下釋平等隨順義。若約對境，處即是善、非處為惡。若約自行，處即隨相、非處離相。處非處殊，皆向智性。」 tr. “The third great portion, beginning at ‘Sons of the Buddha! This bodhisattva-mahāsattva dwells in omniscience,’ explains the name of dedication. The text divides into two: first the general explanation; afterward, from ‘by what’ onward, the separate explanation. Now in the first, dwelling in omniscience is his own root of goodness, since by this he is able to accomplish the meanings below. From ‘if in a place’ onward explains the meaning of equal according. If taken with respect to the object, a place is the good and a non-place is the evil. If taken with respect to one's own practice, a place is the following of marks and a non-place is the freedom from marks. Place and non-place differ, and yet both are directed toward the nature of wisdom.” 〔T35n1735 0719c11〕; 「二別釋中三：初假徵起釋迴向義。二「佛子」下釋隨順義。三又「佛子」釋堅固一切善根義。」 tr. “second, within the separate explanation there are three: first, a provisional question raised to explain the meaning of dedication. Second, from ‘Sons of the Buddha’ onward, explaining the meaning of according. Third, again ‘Sons of the Buddha,’ explaining the meaning of all firm roots of goodness.” 〔0719c19〕; his matching of the ten meanings to the ten shores, 「一過世八法至不動岸、二度我我所至解脫岸、三離尋伺至實際岸、四滅盡諸想至實智岸、五離煩惱本至有餘岸、六離苦依身至無餘岸、七出一切業至施等岸、八出三界至無住涅槃岸、九盡有漏至法身岸、十出生住滅見至自覺聖智岸。」 tr. “first, passing beyond the eight worldly dharmas to the shore of the unmoved; second, crossing self and what belongs to self to the shore of liberation; third, leaving reasoning and pondering to the shore of the true limit; fourth, extinguishing all perceptions to the shore of true wisdom; fifth, leaving the root of the afflictions to the shore of the remainder; sixth, leaving the body that is the support of suffering to the shore of no remainder; seventh, coming forth from all deeds to the shore of giving and the rest; eighth, coming forth from the three realms to the shore of the nirvāṇa of no abiding; ninth, exhausting the outflows to the shore of the dharma-body; tenth, coming forth from the views of arising, abiding, and ceasing to the shore of the noble wisdom of self-awakening.” 〔0719c27〕; his explanation of the meaning of according, 「亦應徵云：實際之內，誰是能隨？誰是所隨？故此釋云：但能如是離相迴向，自然隨順佛法智等，以佛法等實為體故。」 tr. “one should also raise the question: within the true limit, what is it that accords, and what is it that is accorded with? Therefore this explains: if only one can dedicate free of marks in this way, one naturally accords with the Dharma of the Buddha and with wisdom and the rest, because the Dharma of the Buddha and the rest have the real as their substance.” 〔0720a05〕; and his explanation of the meaning of firmness, 「亦合徵云：實際非相何名堅固？實際無差何名一切？此釋意云：如是離相迴向方名堅固，凡是有相可破壞故。但能離相自成諸善，諸善皆以實際而為體故。」 tr. “one should likewise raise the question: the true limit is not a mark — how is it named firm? The true limit has no difference — how is it named all? The intent of this explanation is: only dedication free of marks in this way is named firm, since whatever has marks can be broken. If only one is free of marks, every good is accomplished of itself, since all goods have the true limit as their substance.” 〔0720a08〕
The passage on the fruit of the station — 「大文第二「菩薩摩訶薩住此迴向時」下明位果。隨離無二，招斯十果。」 tr. “The second great portion, beginning at ‘when the bodhisattva-mahāsattva dwells in this dedication,’ makes clear the fruit of the station. Following marks and being free of them are not two, and so these ten fruits are summoned.” 〔T35n1735 0720a21〕
The outline of the verses — 「第二應頌。先說因緣，有十二句：初一總辨儀式、後一總明所依，前文屢釋；中間十句別顯二義。初二儀式，一觀所被、二徹事理。上觀察言，通心及眼。」 tr. “Second, the matching verses. First the causes and conditions are spoken, in twelve clauses: the first one sets forth the form of the rite in general and the last one makes clear in general that upon which he relies, both of which have been explained repeatedly in the foregoing text; the ten clauses in between separately display two meanings. The first two are the form of the rite: first, contemplating those who are to be covered by it; second, penetrating both fact and principle. The word ‘contemplate’ above runs through both mind and eye.” 〔T35n1735 0720a22〕; 「後正顯偈，四十一頌長分為三：初五偈頌行所依身、次「飲食」下三十偈半頌依身起行、後「隨順」下有五偈半頌釋名中隨順等義兼頌位果。二中分兩：先十九偈頌隨相迴向。於中，初一頌標、後三頌結、中間皆頌廣顯。標顯二文，影略不具。後「菩薩觀察」下十一偈半頌離相迴向，文分四別：第一五偈頌內絕想念，於中初句總顯觀力，次句人空，餘皆法空。」 tr. “afterward, properly displaying the verses: the forty-one verses divide at the greatest length into three: the first five verses praise the body upon which the practice relies; next, from ‘food and drink’ onward, thirty and a half verses praise the practice that arises in reliance upon the body; afterward, from ‘according’ onward, five and a half verses praise the meaning of according and the rest in the explanation of the name, and along with it praise the fruit of the station. The second of these divides into two: first, nineteen verses praise the dedication that follows marks. Within these, the first one praises the statement, the last three praise the conclusion, and those in between all praise the broad display. Of the two texts, the statement and the display, one is left implicit and they are not both complete. Afterward, from ‘the bodhisattva contemplates’ onward, eleven and a half verses praise the dedication free of marks, and the text divides into four: first, five verses praise the cutting off of thought and perception within, and within these the first line displays the power of contemplation in general, the next line is the emptiness of person, and the rest are all the emptiness of dharmas.” 〔0720b01〕; 「二「菩薩已到」下二偈頌觸境離染。由到不可得岸，故無所著。三有二偈頌前徵釋。四二偈半頌不礙隨相。」 tr. “second, from ‘the bodhisattva has already reached’ onward, two verses praise the meeting of objects while apart from defilement. Because he has reached the shore of what cannot be obtained, therefore there is nothing to which he clings. Third, there are two verses praising the foregoing question and its explanation. Fourth, two and a half verses praise the not obstructing of the following of marks.” 〔0720b13〕
- Supplementary record of the verbatim Chengguan citations used in the exposition (per fascicle twenty-seven of the Shu): 「然今此中菩薩施心，悲智齊於虛空、事物窮乎法界」 tr. “Yet here the bodhisattva's mind of giving has compassion and wisdom level with empty space and things and objects exhausting the Dharma realm” 〔T35n1735 0717a07〕 · 「然此二田，以理御心則等無優劣」 tr. “Yet as for these two fields, when the mind is governed by principle they are equal, with neither superior nor inferior” 〔0716c22〕 · 「一始行者，欲將施時再三本問」 tr. “first, one who is beginning the practice, when about to give, asks again and again of the original intent” 〔0717c12〕 · 「何等菩薩見乞生喜？謂施行熟故、施障盡故。」 tr. “What bodhisattva gives rise to gladness at the sight of one who begs? One in whom the practice of giving is ripe and the hindrances to giving are exhausted.” 〔0718b06〕 · 「五相即無相，不須滅壞。六無非無相，不可乖違。」 tr. “Fifth, the mark is itself markless, and need not be extinguished or broken. Sixth, there is nothing that is not markless, and it cannot be gone against.” 〔0720a16〕.
Chengguan, Yanyi chao, T36n1736
The separate explanation, clause by clause, of the ten shores — 「利衰毀譽稱譏苦樂，此之八法即世間法。八法不動，名不動岸。二依蘊計我，故有二我。若離二我，名為解脫。三尋伺即言語道，道是因故，實際絕言故。四念想觀除，為實智故。五身見以為煩惱障本，故但能斷，便是有餘。六苦依身即為依處，智所依身，身智俱亡，為無餘也。七施等即是所作善行故。八菩薩出有入無而無染故，為無住岸。九證於法身，是無漏界故。十生住異滅即是有為世間之法，覺心現量生滅流注無有自性」 tr. “gain and loss, blame and praise, honor and ridicule, suffering and joy — these eight dharmas are the worldly dharmas. That the eight dharmas do not move one is named the shore of the unmoved. Second, in reliance upon the aggregates one reckons a self, and so there are the two selves; if one leaves the two selves behind, it is named liberation. Third, reasoning and pondering are the path of words, since the path is the cause, and since the true limit is cut off from words. Fourth, thought, perception, and contemplation are removed, and so it is true wisdom. Fifth, the view of a body is taken to be the root of the hindrance of the afflictions, and so merely to be able to cut it off is already the remainder. Sixth, the body that is the support of suffering is the place of reliance; when the body upon which wisdom relies, and body and wisdom together, are gone, this is the no remainder. Seventh, giving and the rest are just the good practices that are done. Eighth, because the bodhisattva comes forth from being and enters nonbeing and yet is undefiled, it is the shore of no abiding. Ninth, realizing the dharma-body, since it is the realm without outflows. Tenth, arising, abiding, changing, and ceasing are just the dharmas of the conditioned world, and the awakened mind's direct perception of the flowing stream of arising and ceasing is without own-nature” 〔T36n1736 0394c25〕
The three sections on the not obstructing of the following of marks — 「疏「第二不礙隨相」中，文三：一總辯來意；二「言隨相」下，正明不壞之相。言「諸佛依二諦，為眾生說法」，即《中論．四諦品》。」 tr. “within the commentary's ‘second, the not obstructing of the following of marks,’ the text has three: first, setting forth in general the reason for its coming; second, from ‘as for following marks’ onward, properly making clear the aspect of not breaking. The words ‘the buddhas rely upon the two truths in expounding the Dharma for sentient beings’ are from the chapter on the four truths in the Zhong lun.” 〔T36n1736 0394c15〕; and his citation of the verse of the Zhong lun, 「一以世俗諦，二第一義諦。若人不能知，分別於二諦，則於深佛法，不知真實義。」 tr. “the first is the truth of worldly convention, the second the truth of the highest meaning. If a person is unable to know and to discriminate the two truths, then within the deep Dharma of the Buddha he does not know the true meaning.” 〔0394c18〕
The outline of receiving the name of dedication from being free of marks — 「疏「今初，然隨相之名」下，疏文有二：一辯來意；二「略顯十義」下，正明離相受迴向名。前即假徵，此下解釋。」 tr. “within the commentary's ‘now the first, as for the name in the following of marks,’ the commentary's text has two: first, setting forth the reason for its coming; second, from ‘briefly setting forth ten meanings’ onward, properly making clear that it receives the name of dedication from being free of marks. The former is the provisional question, and what follows here is the explanation.” 〔T36n1736 0394c21〕
Fazang, Tanxuan ji, T35n1733
He counts the gates himself as seventy — 「施一切資生具者，是第七十門也。以別說諸門不可盡故，是故末後總就一切資生之具而成大施。」 tr. “giving all the goods that sustain life is the seventieth gate. Because the several gates, expounded separately, cannot be exhausted, therefore at the very last all the goods that sustain life together are made into a great giving.” 〔T35n1733 0263b18〕
He himself names the passage of general conclusion 「生喜迴向」 tr. “the dedication that gives rise to gladness” — 「第二大段「此摩訶薩以如是」下總結所為。生喜迴向，於中有四：初結行所為」 tr. “the second great section, beginning at ‘this mahāsattva with such,’ generally concludes that for the sake of which it is done. The dedication that gives rise to gladness: within it there are four, the first concluding that for the sake of which the practice is done” 〔T35n1733 0263c03〕
He himself names the passage on freedom from marks 「真即實際迴向」 tr. “the dedication that tallies with the real, which is the true limit” — 「上來廣顯行相，即眾生菩提迴向竟。自下第三明行極契真即實際迴向。又前明行廣大，此下彰行甚」 tr. “thus far the aspects of the practice have been broadly displayed, that is, the dedication to sentient beings and to awakening is finished. From here, third, making clear the practice reaching its utmost and tallying with the real, which is the dedication to the true limit. Moreover, the foregoing made clear that the practice is vast; what follows here sets forth that the practice is profound” 〔T35n1733 0264b05〕
He himself names the passage on the fruit of the station 「辨行所成益」 tr. “setting forth the benefit accomplished by the practice” — 「來實際迴向竟。總是大段第二依身起行竟。自下第三辨行所成益。於中有二：初正成迴時順同因果益。句別有九」 tr. “the dedication to the true limit is finished. In sum this is the second great section, the practice that arises in reliance upon the body, finished. From here, third, setting forth the benefit accomplished by the practice. Within it there are two: first, the benefit of properly accomplishing, at the time of dedication, an according that is one with cause and fruit. The clauses are nine in number” 〔T35n1733 0264c25〕
The outline of the verses — 「正偈頌中，四句成頌，有四十一偈，但頌位行不頌位果。於中分三：初五偈，頌上行所依身；二「菩薩具行布施」下有三十」 tr. “within the verses proper, four lines make a verse, and there are forty-one verses; they praise only the practice of the station and do not praise the fruit of the station. Within them there are three divisions: first, five verses praising the body upon which the practice above relies; second, from ‘the bodhisattva completely practices giving’ onward, there are thirty” 〔T35n1733 0265a21〕
Li Tongxuan, Xin Huayan jing lun, T36n1739
He takes prajñā as 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。以善財知識名鞞瑟胝羅，住善度城，常供養旃檀座佛塔，以為表法。」 tr. “as for the sixth dedication, the dedication that accords with and makes firm all roots of goodness: this makes clear that the prajñā-pāramitā is its substance. Since the good friend of Sudhana is named Veṣṭhila, dwelling in the city Good Crossing and constantly making offerings at the stūpa of the Buddha of the sandalwood seat, this is taken as its symbolic betokening.” 〔T36n1739 0862a20〕
He counts the gates himself as sixty-one — 「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. “within the prose of this portion of dedication there are sixty-one passages of scripture, making clear in general the practice of giving. In each and every passage there are three meanings: first, making clear the accomplishing of the mind that practices giving; second, making clear that having given he dedicates it toward awakening; third, making clear that each raises ten kinds of vow, all vowing that self and others accomplish buddhahood.” 〔T36n1739 0862b03〕; 「已上此一段迴向中總有六十一種施，一一施中十種大願。」 tr. “thus far, within this one portion of dedication there are in all sixty-one kinds of giving, and within each single giving ten great vows.” 〔0862c05〕
The numbers of the gates to which this sub-unit answers — forty-eight, 「菩薩見佛出興，普告眾生，捨我慢戲論」 tr. “the bodhisattva sees the Buddha arise, proclaims it everywhere to sentient beings, and they cast away conceit and frivolous talk” · forty-nine, 「捨大地」 tr. “relinquishing the great earth” · fifty, 「捨僮僕」 tr. “relinquishing boy-servants and menservants” · fifty-one, 「捨身施與一切眾生，謙下離慢」 tr. “relinquishing the body and giving it to all sentient beings, being humble and free of pride” · fifty-two, 「施身給侍諸佛」 tr. “giving the body to attend and serve the buddhas” · fifty-three, 「施土地一切諸物及捨世事」 tr. “giving the land and all its things and relinquishing worldly affairs” · fifty-four, 「捨都城關防輸稅」 tr. “relinquishing the capital city and the duties of the barrier-passes” · fifty-five, 「捨妓女」 tr. “relinquishing the singing girls” · fifty-six, 「施所愛妻子」 tr. “giving away the wife and children he loves” · fifty-seven, 「施舍宅」 tr. “giving house and home” · fifty-eight, 「施園林臺榭」 tr. “giving gardens and groves, terraces and pavilions” · fifty-nine, 「施廣大施會」 tr. “giving a vast assembly of giving” · sixty, 「施一切資生物」 tr. “giving all the goods that sustain life” · sixty-one, 「隨諸眾生所須一切阿僧祇物施」 tr. “giving, following all that sentient beings need, all the asaṃkhyeya goods” 〔T36n1739 0862b24–0862c04〕
The number of lines in the concluding passage and in the passage of verses — 「從「佛子是為菩薩摩訶薩第六隨順堅固一切善根迴向」已下至「於諸法中而得自在」有六行經，都結已下迴向之功。自「爾時金剛幢菩薩」已下有六行經，明金剛幢菩薩觀眾說頌歎法分。」 tr. “from ‘Sons of the Buddha! This is the bodhisattva-mahāsattva's sixth dedication, the dedication that accords with and makes firm all roots of goodness’ down to ‘and among all dharmas he attains sovereignty’ there are six lines of scripture, generally concluding the merit of the dedication set forth above. From ‘at that time the bodhisattva Vajra Banner’ onward there are six lines of scripture, making clear the portion in which the bodhisattva Vajra Banner contemplates the assembly and speaks verses in praise of the Dharma.” 〔T36n1739 0862c08〕
Recorded without adjudication
The first · the number of the gates. For the sixth dedication to which this sub-unit belongs, the three commentators count differently: the Tanxuan ji counts on its own to a seventieth gate 〔T35n1733 0263b19〕; Li Tongxuan counts sixty-one passages 〔T36n1739 0862b03〕; Chengguan establishes no total number of gates but numbers them in sequence following the sentences of the scripture, and within this sub-unit runs from 「四十六」 tr. “forty-six” 〔T35n1735 0716c05〕 to 「六十」 tr. “sixty” 〔0717c24〕. The three accounts stand together; here they are recorded without adjudication.
The second · the naming of the passages. The passage of general conclusion Chengguan names 「總結多門善根迴向」 tr. “the general conclusion of the dedication of the roots of goodness of the several gates” 〔T35n1735 0718a06〕, and the Tanxuan ji names 「生喜迴向」 tr. “the dedication that gives rise to gladness” 〔T35n1733 0263c03〕; the passage on freedom from marks Chengguan names 「離相迴向，即向實際」 tr. “the dedication free of marks, which is to direct toward the true limit” 〔T35n1735 0718b20〕, and the Tanxuan ji names 「行極契真即實際迴向」 tr. “the practice reaching its utmost and tallying with the real, which is the dedication to the true limit” 〔T35n1733 0264b06〕; the passage on the fruit of the station Chengguan names 「明位果」 tr. “making clear the fruit of the station” 〔T35n1735 0720a21〕, and the Tanxuan ji names 「辨行所成益」 tr. “setting forth the benefit accomplished by the practice” 〔T35n1733 0264c26〕. The names differ while the passages they designate answer to one another; both are recorded without adjudication.
The third · what the verses praise. The number of the verses, forty-one, is counted the same by both; but the scope of what they praise differs: Chengguan says that the last five and a half verses 「頌釋名中隨順等義兼頌位果」 tr. “praise the meaning of according and the rest in the explanation of the name, and along with it praise the fruit of the station” 〔T35n1735 0720b03〕, whereas the Tanxuan ji says 「但頌位行不頌位果」 tr. “they praise only the practice of the station and do not praise the fruit of the station” 〔T35n1733 0265a20〕. Both are recorded without adjudication.
The fourth · the correspondence of Li Tongxuan's gate numbers with the passages of the scripture. Li Tongxuan's fifty-first gate reads 「捨身施與一切眾生，謙下離慢」 tr. “relinquishing the body and giving it to all sentient beings, being humble and free of pride” 〔T36n1739 0862b27〕, and its two graphs 「謙下」 tr. “humble” are attached to the scripture's 「生謙下心」 tr. “he gives rise to a humble mind” 〔T10n0279 0151a07〕 in the gate of giving one's own body, while the gate name's 「施與一切眾生」 tr. “giving it to all sentient beings” is nearer to the gate of giving the body to all sentient beings 〔0151c02〕; and between his fifty-first and his fifty-second Li Tongxuan does not separately set out the gate of offering the body to the buddhas 〔0151b03〕. The density with which the gates are divided and joined is not level with that of the eighty-fascicle text; the fact is faithfully recorded, and his gate numbers are not forcibly altered so as to fit the passages of the scripture.
The fifth · a doubt about the Sanskrit text. At the comparative measure of the joys of the ten kings in the passage of general conclusion, Chengguan states a doubt of his own, 「今文缺此，則似梵本脫於二禪」 tr. “the present text lacks this, and so it seems that the Sanskrit text has dropped out at the second dhyāna” 〔T35n1735 0718a28〕 — this is Chengguan's word of doubt and not a settled determination; it is recorded without adjudication.
VII. Cross-Reading and Lineage
- Cross-reading within this dedication: this sub-unit is the third sub-unit of the sixth dedication, the dedication that accords with and makes firm all roots of goodness; it takes up after the gates of the giving of outer wealth (see 〈The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part One: The Restatement, the Body Relied Upon, the Listing, and the Giving of Outer Wealth〉 in this volume) and the gates of the giving of inner wealth (see 〈The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Two: The Giving of Inner Wealth〉 in this volume), and the three sub-units together belong to the portion of 「釋」 tr. “explanation” within the practice of the station as Chengguan determines it 〔T35n1735 0709b14〕; while the three passages at the end of this sub-unit — the freedom from marks, the explanation of the name, and the fruit of the station — gather in the whole dedication and not merely the fifteen gates of this sub-unit.
- The chapter “The Ten Inexhaustible Treasuries”: when Chengguan explains the relinquishing in mind in the gate of giving the royal throne he attaches the note 「餘義見〈十藏品〉」 tr. “for the remaining meaning, see the chapter “The Ten Inexhaustible Treasuries”” 〔T35n1735 0717b04〕 — the sub-unit of chapter twenty-two in this collection may be read alongside it.
- The verse of Sudhana in the chapter “Entry into the Dharma Realm”: when Chengguan explains why all ten vows of the gate of the inner palace retinue speak of samādhi he cites 「定女常供侍」 tr. “the women of concentration constantly attend and serve” 〔T35n1735 0717b24〕; and Li Tongxuan likewise matches this dedication with Sudhana's good friend Veṣṭhila 〔T36n1739 0862a21〕 — both commentators take the chapter “Entry into the Dharma Realm” as the point of comparison for this dedication, and the sub-unit of chapter thirty-nine in this collection may be read alongside it.
- The Da zhidu lun and the Weimojie suoshuo jing: when Chengguan explains the fields of merit he cites the three kinds of giving from the Zhi lun fourteen 〔T35n1735 0716c17〕 and the Jingming's 「最下乞人猶如如來福田無異」 tr. “the lowest beggar is no different from a field of merit such as the Tathāgata is” 〔0716c23〕 — both are cited by Chengguan and are not attached by the scripture of this sub-unit itself.
- The Yuqie shidi lun thirty-nine: Chengguan cites it in three places within this sub-unit — the explaining beforehand in the giving of wife and children 〔T35n1735 0717c13〕 · giving with the four aspirations 〔0718a13〕 · the four hindrances to giving and their remedies 〔0718b07〕. All are cited by Chengguan.
- The chapter on the four truths in the Zhong lun: the Yanyi chao, in explaining the not obstructing of the following of marks, cites the verse on the two truths 〔T36n1736 0394c17〕.
- What is wanting in the lineage: searching the Huayan school's treatises T45n1866 Huayan yisheng jiaoyi fenqi zhang · T45n1870 Kongmu zhang · T45n1871 Huayan jing zhigui · T45n1868 Huayan yisheng shixuan men for the three terms 「隨順堅固」 tr. “according with and making firm,” 「離相迴向」 tr. “the dedication free of marks,” and 「隨順平等善根迴向」 tr. “the dedication that accords with roots of goodness in equality,” all four works yield 〔not found〕. In the Pusa yingluo benye jing, T24n1485, the name is seen only twice in the enumerated clauses of the names of the ten dedications 〔1014a12〕〔1017c11〕, where it reads 「隨順平等善根迴向」 tr. “the dedication that accords with roots of goodness in equality,” a divergent rendering from the name of the dedication in the eighty-fascicle text; the passage in that scripture explaining the name of its own sixth dedication 〔1017c11〕 does not cite the text of the present scripture and is not the same passage as this sub-unit, so that only the sameness of the name is recorded, without forced attachment. For the fifteen gates of giving, the freedom from marks, the explanation of the name, and the fruit of the station in this sub-unit, no clause-by-clause citation is found in the treatises of the several schools; the want is recorded as it stands.
VIII. Edition Location Register
- Śikṣānanda, T279 (the base text): chapter twenty-five, The Ten Dedications · the closing portion of the sixth dedication, the dedication that accords with and makes firm all roots of goodness, fascicle twenty-eight, beginning at 〔T10n0279 0150a13〕 and ending before 〔0156c21〕. The first line of each of the fifteen gates of giving — gate one, praising the Buddha's appearing in the world 0150a20 · gate two, giving the great earth 0150b18 · gate three, giving servants 0150c10 · gate four, giving one's own body 0151a06 · gate five, offering the body to the buddhas 0151b03 · gate six, giving the body to all sentient beings 0151c02 · gate seven, serving the buddhas 0151c22 · gate eight, giving the royal throne 0152a17 · gate nine, giving the royal capital 0152b10 · gate ten, giving the whole retinue of the inner palace 0152c03 · gate eleven, giving wife and children 0153a21 · gate twelve, giving house and home 0153b24 · gate thirteen, giving all gardens, groves, terraces and pavilions 0153c16 · gate fourteen, holding the great assembly of giving 0154a18 · gate fifteen, giving the goods that sustain life 0154c08. Thereafter: the general conclusion 0154c23 · the freedom from marks 0155a25 · the explanation of the name of dedication 0155b26 · the fruit of the station 0155c04 · the conclusion 0155c14 · the ceremony of rising to the verses 0155c20 · the eighty-two lines of verse 0155c26–0156c20.
- One case among the fifteen gates: gate fifteen, ‘giving the goods that sustain life,’ has at the end of its text no separate concluding sentence of the form 「是為菩薩摩訶薩……善根迴向」 tr. “this is the bodhisattva-mahāsattva's … dedication of roots of goodness,” but passes straight into the passage of general conclusion. Throughout this sub-unit 「是為菩薩摩訶薩」 tr. “this is the bodhisattva-mahāsattva's” is seen fifteen times, of which fourteen are the concluding sentences of gates and one is the conclusion of the whole dedication 〔0155c14〕. This is the actual text of the base edition and is faithfully recorded. Chengguan himself explains the reason at this gate: 「文但有二：一施行、二迴向行，以隣後都結，故缺後二。」 tr. “the text has only two parts: first the practice of giving, second the practice of dedication; because it borders upon the general conclusion that follows, the latter two are wanting.” 〔T35n1735 0717c26〕
- Buddhabhadra, T278 (the Jin translation, principal witness collated): chapter twenty-one, The Bodhisattva Vajra Banner's Ten Dedications · the sixth, the dedication that accords with all firm roots of goodness, beginning at 〔T09n0278 0499c08〕; the corresponding passage for this sub-unit is 〔0517a01〕 (giving away wife and concubines, sons and daughters) – 〔0519c08〕 (before the ceremony of rising to the verses). The first lines within the passage: the gate of giving the household 0517b07 · the gate of gardens and groves 0517c02 · the passage of 「不著」 tr. “does not cling” in the freedom from marks 0519a27 · the passage of question and explanation 0519b06 · the ten meanings in the explanation of the name 0519b17 · the nine clauses of according in the fruit of the station 0519b23 · the conclusion 0519c02.
- Chengguan, Shu, T35n1735: the outline of this dedication begins at 0709b13; the window bearing upon this sub-unit is 0716c05 – 0720b16. The explanation of gate forty-six 0716c05 · of gate forty-seven 0716c11–0717a12 · of gate forty-eight 0717a12 · of gate forty-nine 0717a17 · of gate fifty 0717a18 · of gate fifty-one 0717a22 · of gate fifty-two 0717a28 · of gate fifty-three 0717b01 · of gate fifty-four 0717b04 · of gate fifty-five 0717b05–0717b25 · of gate fifty-six 0717b25–0717c18 · of gate fifty-seven 0717c18 · of gate fifty-eight 0717c19 · of gate fifty-nine 0717c20 · of gate sixty 0717c24–0718a05 · the explanation of the general conclusion 0718a05–0718b19 · of the freedom from marks 0718b19–0719c11 · of the explanation of the name 0719c11–0720a21 · of the fruit of the station 0720a20 · the outline of the verses 0720a22–0720b16. The next division, 「第七等隨順一切眾生迴向」 tr. “the seventh, the dedication that accords equally with all sentient beings,” begins at 0720b16.
- Chengguan, Chao, T36n1736: the outline of this dedication begins at 0378c08; the passage explaining the freedom from marks and the not obstructing of the following of marks 0394a10–0394c21 · receiving the name of dedication from being free of marks 0394c22 · the separate explanation of the ten shores 0394c24–0395a05.
- Fazang, Tanxuan ji, T35n1733: the outline of this dedication begins at 0257a13; the seventieth gate 0263b19 · the general conclusion of what it is for 0263c03 · the dedication to the true limit 0264b06 · setting forth the benefit accomplished by the practice 0264c26 · the outline of the verses 0265a19.
- Li Tongxuan, Lun, T36n1739: the passage explaining this dedication 0862a20–0862c12; the list of gate numbers 0862b07–0862c04 · the number of lines in the concluding passage and in the passage of verses 0862c08–0862c12.
- Vasubandhu, Shidi jing lun, T26n1522: 〔not found〕. It explains only the chapter “The Ten Grounds,” and does not correspond to this chapter.
- Variant readings: within the range of T279 covered by this unit, 〔0150a13〕–〔0156c20〕, the Taishō base text carries 11 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0150c28〕辭【大】｜詞【宋】【元】【明】 · 〔0151b08〕達【大】｜遠【宋】【元】【明】 · 〔0151c04〕耀【大】｜曜【宮】 · 〔0151c06〕任【大】｜住【宮】 · 〔0152b08〕王【大】｜主【宮】 · 〔0152c05〕才【大】｜材【聖】 · 〔0153a28〕繼【大】｜繫【宋】【元】【明】 · 〔0154b05〕免【大】｜勉【宋】【元】【明】【宮】 · 〔0154c16〕界【大】｜世界【宋】【元】【明】 · 〔0156a22〕求【大】｜乞【宮】 · 〔0156c12〕解悟【大】｜悟解【宋】【元】【明】【宮】.
- A further note upon the variant readings: 5 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0150b23〕辦【CB】＊｜辨【大】＊／辦【宋】【元】【明】【宮】＊ · 〔0150c18〕讎【CB】【麗-CB】｜讐【大】 · 〔0152b29〕災【CB】【麗-CB】｜栽【大】／災【宋】【元】【明】【宮】 · 〔0155b23〕廢【CB】｜癈【大】／廢【宋】【元】【明】【宮】 · 〔0156b21〕知【CB】｜如【大】／知【宋】【元】【明】【宮】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)