華嚴經 品二十五 十迴向品 · 第七等隨順一切眾生迴向Avataṃsaka Sūtra · The Ten Dedications · The Seventh, the Dedication That Accords Equally with All Sentient Beings
這一向不從迴向開始，從清點開始。
名字叫「等隨順一切眾生」，經文卻先把要迴的善根一句一句數出來——「小善根、大善根、廣善根、多善根」——數到三十一句。手上有什麼，先點清楚。
「等」字通兩頭：澄觀說，所隨順的眾生本來無相而平等，能隨順的那個心照見時也平等。不是我居高臨下地平等待人。
最難的一句在布施那一段：「假使一人，盡未來劫，常來求索。」珍寶裝滿無數世界不難想；難的是同一個人一直來到劫盡，而你「未曾厭倦而有休息」。
末了給十個「不著」。前九句還是捨，第十句「不著無一切法」是把捨的那個立場也捨掉。頌裡說得更利落——「常於諸法不作二，亦復不作於不二。」
記不住這一長段，記第一偈也夠——功德乃至一念之修，都能迴向到沒有邊際。
This dedication does not begin with dedicating. It begins with taking stock.
Its name is “according equally with all sentient beings,” yet the scripture first counts out, clause by clause, the roots of goodness that are to be dedicated — “small roots of goodness, great roots of goodness, broad roots of goodness, many roots of goodness” — and counts as far as thirty-one clauses. What is in your hands: count it up first.
The graph “equal” runs through both ends. Chengguan says: the sentient beings who are accorded with are of themselves without marks and equal, and the mind that does the according is equal too when its light falls on them. It is not that I, from up above, treat people equally.
The hardest sentence lies in the passage on giving: “Suppose there were one person who, for all the kalpas of the future, came constantly to beg.” That treasures should fill numberless worlds is not hard to imagine; what is hard is that the same one person keeps coming until the kalpas are exhausted, and that you “never grew weary and took rest.”
At the end, ten “does not cling” clauses are given. The first nine are still relinquishing; the tenth, “he does not cling to there being no dharmas at all,” relinquishes the very standpoint of relinquishing. The verses say it more cleanly still — “constantly, of all dharmas he makes no duality, nor does he make of them a non-duality.”
If you cannot hold this long section in mind, holding the first verse is enough — merit, down to a single moment's practice, can all be dedicated without any border.
〔卷29〕
〔T10 0156〕
「佛子！云何為菩薩摩訶薩等隨順一切眾生迴向？
「佛子！此菩薩摩訶薩隨所積集一切善根，所謂：小善根、大善根、廣善根、多善根、無量善根、種種善根、微塵數善根、阿僧祇善根、無邊際善根、不可思善根、不可量善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便善巧境界善根、修諸善心境界善根、內境界善根、外境界善根、無邊助道法境界善根、勤修一切捨善根、立勝志究竟持淨戒善根、一切捨無不受堪忍善根、常精進心無退善根、以大方便入無量三昧善根、以智慧善觀察善根、知一切眾生心行差別善根、集無邊功德善根、勤修習菩薩業行善根、普覆育一切世間善根。佛子！菩薩摩訶薩於此善根修行安住，趣入攝受，積集辦具，悟解心淨；開示發起時，得堪忍心，閉惡趣門；善攝諸根，威儀具足，遠離顛倒，正行圓滿；堪為一切諸佛法器，能作眾生福德良田；為佛所念，長佛善根，住諸佛願，行諸佛業，心得自在，等三世佛；趣佛道場，入如來力，具佛色相，超諸世間；不樂生天，不貪富樂，不著諸行；一切善根悉以迴向，為諸眾生功德之藏；住究竟道，普覆一切，於虛妄道中拔出眾生，令其安住一切善法，遍諸境界無斷無盡；開一切智菩提之門，建立智幢，嚴淨大道；普能示現一切世間，令除垢染，心善調伏，生如來家，淨佛種性；功德具足，作大福田，為世所依；安立眾生咸令清淨，常勤修習一切善根。
〔T10 0157〕
「佛子！菩薩摩訶薩以淨志願菩提心力修諸善根時，作是念言：『此諸善根是菩提心之所積集，是菩提心之所思惟，是菩提心之所發起，是菩提心之所志樂，是菩提心之所增益；皆為憐愍一切眾生，皆為趣求一切種智，皆為成就如來十力。』作是念時，善根增進，永不退轉。
「佛子！菩薩摩訶薩復作是念：『願我以此善根果報，盡未來劫，修菩薩行，悉以惠施一切眾生，悉以迴向一切眾生，普遍無餘。願令阿僧祇世界珍寶充滿，阿僧祇世界衣服充滿，阿僧祇世界妙香充滿，阿僧祇世界莊嚴具充滿，阿僧祇世界無量摩尼寶充滿，阿僧祇世界妙華充滿，阿僧祇世界上味充滿，阿僧祇世界財貨充滿，阿僧祇世界床座充滿——蓋以寶帳、敷以妙衣，阿僧祇世界種種莊嚴寶冠充滿。假使一人，盡未來劫，常來求索，以此等物而惠施之，未曾厭倦而有休息。如於一人，於一切眾生悉亦如是。』佛子！菩薩摩訶薩如是施時，無虛偽心，無希望心，無名譽心，無中悔心，無熱惱心，但發專求一切智道心、一切悉捨心、哀愍眾生心、教化成熟心、皆令安住一切智智心。佛子！菩薩摩訶薩以諸善根如是迴向，盡未來劫，常行惠施。
「佛子！菩薩摩訶薩復作是念：『我為一眾生故，欲令阿僧祇世界寶象充滿，七支具足，性極調順，上立金幢，金網彌覆，種種妙寶而為莊嚴，以用布施；願令阿僧祇世界寶馬充滿，如龍馬王，種種眾寶莊嚴之具而嚴飾之，持用布施；願令阿僧祇世界妓女充滿，悉能敷奏種種妙音，持用布施；願令阿僧祇世界男女充滿，持用布施；願令阿僧祇世界己身充滿，發菩提心而用布施；願令阿僧祇世界己頭充滿，起不放逸心而用布施；願令阿僧祇世界己眼充滿，而用布施；願令阿僧祇世界己身血肉及以骨髓充滿其中，心無顧戀，持用布施；願令阿僧祇世界自在王位充滿其中，持用布施；願令阿僧祇世界奴僕作使充滿其中，持用布施。』菩薩摩訶薩以如是等種種諸物，盡未來劫，安住廣大一切施心，施一眾生；如一眾生，盡眾生界一切眾生皆如是施。
「佛子！菩薩摩訶薩於一世界，盡未來劫，修菩薩行，以是等物施一眾生，如是給施一切眾生，皆令滿足；如於一世界，於盡虛空遍法界一切世界中悉亦如是，大悲普覆，終無間息，普加哀愍，隨其所須供給供養，不令施行遇緣而息，乃至不於一彈指頃生疲倦心。佛子！菩薩摩訶薩如是施時，生於此心，所謂：無著心、無縛心、解脫心、大力心、甚深心、善攝心、無執心、無壽者心、善調伏心、不散亂心、不妄計心、具種種寶性心、不求果報心、了達一切法心、住大迴向心、善決諸義心、令一切眾生住無上智心、生大法光明心、入一切智智心。
「佛子！菩薩摩訶薩以所集善根，於念念中如是迴向，所謂：『願一切眾生財寶豐足，無所乏少；願一切眾生成就無盡大功德藏；願一切眾生具足一切安隱快樂；願一切眾生增長菩薩摩訶薩業；願一切眾生成滿無量第一勝法；願一切眾生得不退轉一切智乘；願一切眾生普見十方一切諸佛；願一切眾生永離世間諸惑塵垢；願一切眾生皆得清淨平等之心；願一切眾生離諸難處，得一切智。』
〔T10 0158〕
「佛子！菩薩摩訶薩如是迴向時，發歡喜心；為令一切眾生得利益安樂故；為令一切眾生得平等心故；為令一切眾生住能捨心故；為令一切眾生住一切施心故；為令一切眾生住歡喜施心故；為令一切眾生住永離貧窮施心故；為令一切眾生住一切財寶施心故；為令一切眾生住無數財寶施心故；為令一切眾生住普施、無量施、一切施心故；為令一切眾生住盡未來劫無斷施心故；為令一切眾生住一切悉捨無悔無惱施心故；為令一切眾生住悉捨一切資生之物施心故；為令一切眾生住隨順施心故；為令一切眾生住攝取施心故；為令一切眾生住廣大施心故；為令一切眾生住捨無量莊嚴具供養施心故；為令一切眾生住無著施心故；為令一切眾生住平等施心故；為令一切眾生住如金剛極大力施心故；為令一切眾生住如日光明施心故；為令一切眾生住攝如來智施心故；為令一切眾生善根眷屬具足故；為令一切眾生善根智慧常現在前故；為令一切眾生得不可壞淨心圓滿故；為令一切眾生成就最勝清淨善根故；為令一切眾生於煩惱睡眠中得覺悟故；為令一切眾生滅除一切諸疑惑故；為令一切眾生得平等智慧淨功德故；為令一切眾生功德圓滿無能壞者故；為令一切眾生具足清淨不動三昧故；為令一切眾生住不可壞一切智智故；為令一切眾生成滿菩薩無量清淨神通行故；為令一切眾生修集無著善根故；為令一切眾生念去、來、今一切諸佛心清淨故；為令一切眾生出生清淨勝善根故；為令一切眾生滅除一切魔所作業障道法故；為令一切眾生具足無礙清淨平等功德法故；為令一切眾生以廣大心常念諸佛無懈廢故；為令一切眾生常近諸佛勤供養故；為令一切眾生廣開一切諸善根門，普能圓滿白淨法故；為令一切眾生無量心、廣大心、最勝心悉清淨故；為令一切眾生成就清淨等施心故；為令一切眾生奉持諸佛尸波羅蜜等清淨故；為令一切眾生得大堪忍波羅蜜故；為令一切眾生住精進波羅蜜常無懈故；為令一切眾生住無量定，能起種種神通智故；為令一切眾生得知一切法無體性般若波羅蜜故；為令一切眾生圓滿無邊淨法界故；為令一切眾生成滿一切神通清淨善根故；為令一切眾生住平等行，積集善法悉圓滿故；為令一切眾生善入一切諸佛境界悉周遍故；為令一切眾生身、口、意業普清淨故；為令一切眾生善業果報普清淨故；為令一切眾生了達諸法普清淨故；為令一切眾生了達實義普清淨故；為令一切眾生修諸勝行普清淨故；為令一切眾生成就一切菩薩大願普清淨故；為令一切眾生證得一切功德智慧普清淨故；為令一切眾生成就一切同體善根，迴向出生一切智乘普圓滿故；為令一切眾生嚴淨一切諸佛國土普圓滿故；為令一切眾生見一切佛而無所著普圓滿故；為令一切眾生具諸相好，功德莊嚴普圓滿故；為令一切眾生得六十種音聲，發言誠諦，皆可信受，百千種法而以莊嚴，如來無礙功德妙音悉圓滿故；為令一切眾生成就十力莊嚴無礙平等心故；為令一切眾生得一切佛無盡法明，一切辯才普圓滿故；為令一切眾生得無上無畏人中之雄師子吼故；為令一切眾生得一切智，轉不退轉無盡法輪故；為令一切眾生了一切法，開示演說普圓滿故；為令一切眾生以時修習清淨善法普圓滿故；為令一切眾生成就導師無上法寶等清淨故；為令一切眾生於一莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴普圓滿故；為令一切眾生等入三世所有境界悉周遍故；為令一切眾生悉能往詣一切佛剎，聽受正法無不遍故；為令一切眾生智慧利益為世所宗與佛等故；為令一切眾生以一切智知一切法普圓滿故；為令一切眾生行不動業，得無礙果普圓滿故；為令一切眾生所有諸根咸得神通，能知一切眾生根故；為令一切眾生得無差別平等智慧，於一相法普清淨故；為令一切眾生與理無違，一切善根悉具足故；為令一切眾生於一切菩薩自在神通悉明達故；為令一切眾生得一切佛無盡功德，若福若智悉平等故；為令一切眾生發菩提心，解一切法平等一相無遺缺故；為令一切眾生了達正法，為世最上福德田故；為令一切眾生成就平等清淨大悲，為諸施者大力田故；為令一切眾生堅固第一無能沮壞故；為令一切眾生見必蒙益無能摧伏故；為令一切眾生成滿最勝平等心故；為令一切眾生善能了達一切諸法得大無畏故；為令一切眾生放一光明普照十方一切世界故；為令一切眾生普修一切菩薩精進行無懈退故；為令一切眾生以一行願普滿一切諸行願故；為令一切眾生以一妙音普使聞者皆得解故；為令一切眾生悉能具足一切菩薩清淨心故；為令一切眾生普得值遇諸善知識咸承事故；為令一切眾生修菩薩行，調伏眾生不休息故；為令一切眾生以妙辯才具一切音，隨機廣演無斷盡故；為令一切眾生能以一心知一切心，以一切善根等迴向故；為令一切眾生常樂積集一切善根，安立眾生於淨智故；為令一切眾生得一切智、福德智慧、清淨身故；為令一切眾生善知一切眾生善根，觀察迴向普成就故；為令一切眾生得一切智，成等正覺普圓滿故；為令一切眾生得具足神通智，於一處出興，一切諸處皆出興故；為令一切眾生得普莊嚴智，嚴淨一眾會，一切眾會皆嚴淨故；為令一切眾生於一佛國土普見一切佛國土故；為令一切眾生以一切莊嚴具、不可說莊嚴具、無量莊嚴具、無盡莊嚴具，莊嚴一切諸佛國土普周遍故；為令一切眾生於一切法悉能決了甚深義故；為令一切眾生得諸如來最上第一自在神通故；為令一切眾生得非一非異一切功德自在神通故；為令一切眾生具足一切平等善根，普為諸佛灌其頂故；為令一切眾生悉得成滿清淨智身，於諸有中最尊勝故。
〔T10 0159〕
「佛子！菩薩摩訶薩如是悲愍利益安樂一切眾生，咸令清淨，遠離慳嫉，受勝妙生，具大威德，生大信解，永離瞋恚及諸翳濁。其心清淨，質直柔軟，無有諂曲、迷惑、愚癡，行出離行，堅固不壞平等之心永無退轉，白淨法力具足成就，無惱無失，善巧迴向；常修正行調伏眾生，滅除一切諸不善業，修行苦行一切善根；又勸眾生令其修習，普為含識具受眾苦，以大智眼觀諸善根，知其悉以智慧為性，方便迴向一切眾生。為令一切眾生悉得安住一切清淨功德處故；為令一切眾生悉能攝受一切善根，知諸功德性及義故；為令一切眾生普淨一切諸善根故；為令一切眾生於福田境界中種諸善法心無悔故；為令一切眾生普能攝受一切眾生，一一皆令趣一切智故；為令一切眾生普攝一切所有善根，一一皆與平等迴向而相應故。又以諸善根如是迴向，所謂：『願一切眾生究竟安隱，願一切眾生究竟清淨，願一切眾生究竟安樂，願一切眾生究竟解脫，願一切眾生究竟平等，願一切眾生究竟了達，願一切眾生究竟安住諸白淨法，願一切眾生得無礙眼，願一切眾生善調其心，願一切眾生具足十力調伏眾生。』
「佛子！菩薩摩訶薩如是迴向時，不著業，不著報，不著身，不著物，不著剎，不著方，不著眾生，不著無眾生，不著一切法，不著無一切法。佛子！菩薩摩訶薩如是迴向時，以此善根普施世間：『願一切眾生成滿佛智，得清淨心，智慧明了，內心寂靜，外緣不動，增長成就三世佛種。』
「佛子！菩薩摩訶薩修行如是迴向之時，超出一切，無能過者，一切世間所有言辭悉共稱讚亦不可盡；普修一切菩薩諸行，悉能往詣一切佛土，普見諸佛無所障礙；又能普見一切世界菩薩所行，以善方便，為諸眾生分別諸法甚深句義，得陀羅尼演說妙法，盡未來劫無有斷絕；為眾生故，念念於不可說不可說世界，猶如影像，普現其身，供養諸佛；念念嚴淨不可說不可說諸佛國土，悉令周遍，修行嚴淨佛剎智慧而無厭足；念念令不可說不可說百千億那由他眾生，清淨成就，平等滿足；於彼一切諸國土中，勤修一切諸波羅蜜，攝取眾生，成就淨業；得無礙耳，於不可說不可說諸佛世界，一一如來所轉法輪，聽聞受持，精勤修習，不生一念捨離之心；住無所得、無依止、無作、無著菩薩神通，於一剎那一彈指頃，分身普詣不可說諸佛世界，與諸菩薩等同一見。
「佛子！菩薩摩訶薩如是修習菩薩行時，尚能成滿無量不可說不可說清淨功德，憶念稱讚所不能盡，況復得成無上菩提，一切佛剎平等清淨，一切眾生平等清淨，一切身平等清淨，一切根平等清淨，一切業果平等清淨，一切眾會道場平等清淨，一切圓滿行平等清淨，一切法方便智平等清淨，一切如來諸願迴向平等清淨，一切諸佛神通境界平等清淨。
「佛子！菩薩摩訶薩如是迴向時，得一切功德清淨歡喜法門，無量功德圓滿莊嚴。如是迴向時，眾生不違一切剎，剎不違一切眾生；剎眾生不違業，業不違剎眾生；思不違心，心不違思；思、心不違境界，境界不違思、心；業不違報，報不違業；業不違業道，業道不違業；法性不違相，法相不違性；法生不違性，法性不違生；剎平等不違眾生平等，眾生平等不違剎平等；一切眾生平等不違一切法平等，一切法平等不違一切眾生平等；離欲際平等不違一切眾生安住平等，一切眾生安住平等不違離欲際平等；過去不違未來，未來不違過去；過去、未來不違現在，現在不違過去、未來；世平等不違佛平等，佛平等不違世平等；菩薩行不違一切智，一切智不違菩薩行。
〔T10 0160〕
「佛子！菩薩摩訶薩如是迴向時，得業平等，得報平等，得身平等，得方便平等，得願平等，得一切眾生平等，得一切剎平等，得一切行平等，得一切智平等，得三世諸佛平等；得承事一切諸佛，得供養一切菩薩，得種一切善根，得滿一切大願，得教化一切眾生，得了知一切業，得承事供養一切善知識，得入一切清淨眾會道場，得通達一切正教，得成滿一切白法。
「佛子！是為菩薩摩訶薩第七等隨順一切眾生迴向。菩薩摩訶薩成就此迴向，則能摧滅一切魔怨，拔諸欲刺，得出離樂，住無二性，具大威德，救護眾生，為功德王；神足無礙，往一切剎，入寂滅處；具一切身，成菩薩行，於諸行願心得自在，分別了知一切諸法，悉能遍生一切佛剎；得無礙耳，聞一切剎所有音聲；得淨慧眼，見一切佛未甞暫捨；於一切境界，成就善根，心無高下；於一切法，得無所得。菩薩摩訶薩以一切善根，等隨順一切眾生，如是迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：
「菩薩所作諸功德，微妙廣大甚深遠，
乃至一念而修行，悉能迴向無邊際。
菩薩所有資生具，種種豐盈無限億，
香象寶馬以駕車，衣服珍財悉殊妙。
或以頭目并手足，或持身肉及骨髓，
悉遍十方無量剎，普施一切令充遍。
無量劫中所修習，一切功德盡迴向，
為欲救度諸群生，其心畢竟不退轉。
菩薩為度眾生故，常修最勝迴向業，
普令三界得安樂，悉使當成無上果。
菩薩普興平等願，隨其所集清淨業，
悉以迴施諸群生，如是大誓終無捨。
菩薩願力無限礙，一切世間咸攝受，
如是迴向諸群生，未曾暫起分別心。
普願眾生智明了，布施持戒悉清淨，
精進修行不懈廢，如是大誓無休息。
菩薩迴向到彼岸，普開清淨妙法門，
智慧同於兩足尊，分別實義得究竟。
菩薩言辭已通達，種種智慧亦如是，
說法如理無障礙，而於其中心不著。
常於諸法不作二，亦復不作於不二，
於二不二並皆離，知其悉是語言道。
知諸世間悉平等，莫非心語一切業，
眾生幻化無有實，所有果報從茲起。
一切世間之所有，種種果報各不同，
莫不皆由業力成，若滅於業彼皆盡。
菩薩觀察諸世間，身口意業悉平等，
亦令眾生住平等，猶如無等大聖尊。
菩薩善業悉迴向，普令眾生色清淨，
福德方便皆具足，同於無上調御士。
菩薩利益諸群生，功德大海盡迴向，
願使威光特超世，得成雄猛大力身。
凡所修習諸功德，願使世間普清淨，
諸佛清淨無倫匹，眾生清淨亦如是。
菩薩於義得善巧，能知諸佛最勝法，
以眾善業等迴向，願令庶品同如來。
菩薩了知諸法空，一切世間無所有，
無有造作及作者，眾生業報亦不失。
諸法寂滅非寂滅，遠離此二分別心，
知諸分別是世見，入於正位分別盡。
如是真實諸佛子，從於如來法化生，
彼能如是善迴向，世間疑惑悉除滅。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
徵問：第七個迴向叫什麼
金剛幢菩薩說：
「佛子！什麼是菩薩摩訶薩（發大心的修行人）的等隨順一切眾生迴向呢？
所迴的善根：三十一句
「佛子！這位菩薩摩訶薩把自己隨處所積聚的一切善根（能生善果的根本），也就是：小的善根、大的善根、廣的善根、多的善根、無量的善根、種種不同的善根、多如微塵之數的善根、阿僧祇（不可計數）的善根、沒有邊際的善根、不可思量的善根、不可稱量的善根、從佛的境界所生的善根、從法的境界所生的善根、從僧的境界所生的善根、從善知識（能教導自己的良師益友）的境界所生的善根、從一切眾生的境界所生的善根、從方便善巧的境界所生的善根、從修習種種善心的境界所生的善根、從內在境界所生的善根、從外在境界所生的善根、從無邊助道之法的境界所生的善根、勤修一切施捨的善根、立定殊勝之志而徹底守持淨戒的善根、一切都能捨、沒有一樣不能忍受的善根、常常精進而心不退轉的善根、以大方便進入無量三昧（心念安住一處）的善根、以智慧好好觀察的善根、了知一切眾生心念行相各有差別的善根、積聚無邊功德的善根、勤加修習菩薩事業之行的善根、普遍覆護養育一切世間的善根。
修這善根成什麼樣的人
「佛子！菩薩摩訶薩對於這些善根，修行而安住其中，趣入而攝受起來，積聚而辦備齊全，領悟通達而心地清淨；當他把這些善根開示出來、發動起來的時候，就得到能夠堪忍的心，把通往惡趣的門關上；善於收攝六根，威儀齊備，遠離顛倒，正行圓滿；堪能作一切諸佛之法的器皿，能作眾生種福的良田；為佛所憶念，增長佛的善根，安住在諸佛的願上，行持諸佛的事業，心得自在，與三世諸佛相等；趣向佛的道場，進入如來之力，具足佛的色相，超越諸般世間；不喜歡生到天上，不貪著富貴安樂，不執著種種造作；把一切善根全部拿來迴向，作眾生功德的寶藏；安住在究竟之道上，普遍覆護一切，從虛妄的道路中把眾生拔出來，使他們安住於一切善法，遍及一切境界而不斷絕、不窮盡；打開一切智菩提的門，建立起智慧的寶幢，莊嚴清淨這條大道；普遍能在一切世間示現，使眾生除去垢染，心得到很好的調伏，生在如來的家中，清淨佛的種性；功德齊備，作大福田，為世間所依靠；安立眾生，全都使他們清淨，常常勤加修習一切善根。
用菩提心來收攝這些善根
「佛子！菩薩摩訶薩以清淨的志願、以菩提心（求覺悟之心）之力修習諸般善根的時候，這樣想著：『這些善根是菩提心所積聚起來的，是菩提心所思惟出來的，是菩提心所發動起來的，是菩提心所志求愛樂的，是菩提心所增長助益的；全都是為了憐愍一切眾生，全都是為了趣求一切種智（佛的智慧），全都是為了成就如來的十力。』這樣想的時候，善根就增長前進，永遠不會退轉。
願成外財之施（澄觀科）：十樣東西裝滿無數世界
「佛子！菩薩摩訶薩又這樣想著：『但願我以這些善根的果報，盡未來一切劫，修菩薩之行，全都拿來惠施一切眾生，全都拿來迴向一切眾生，普遍周及而沒有遺漏。願使阿僧祇個世界裡珍寶充滿，阿僧祇個世界裡衣服充滿，阿僧祇個世界裡妙香充滿，阿僧祇個世界裡莊嚴之具充滿，阿僧祇個世界裡無量的摩尼寶（如意寶珠）充滿，阿僧祇個世界裡妙華充滿，阿僧祇個世界裡上好的滋味充滿，阿僧祇個世界裡財貨充滿，阿僧祇個世界裡床座充滿——上面蓋著寶帳、鋪著妙衣，阿僧祇個世界裡種種莊嚴的寶冠充滿。假使有一個人，盡未來一切劫，常常來求索，我就以這些東西惠施給他，不曾厭倦、不曾停歇。對一個人如此，對一切眾生也全都如此。』
布施的時候是什麼心：五個沒有、五個只發
佛子！菩薩摩訶薩這樣布施的時候，沒有虛偽之心，沒有希求回報之心，沒有貪圖名譽之心，沒有中途反悔之心，沒有煩躁熱惱之心，只發起專求一切智之道的心、一切全都捨得的心、哀愍眾生的心、教化眾生使他成熟的心、全都使他們安住於一切智智的心。佛子！菩薩摩訶薩就以這些善根這樣迴向，盡未來一切劫，常常行布施。
願成內財之施（澄觀科）：從象馬到自己的身命
「佛子！菩薩摩訶薩又這樣想著：『我為了一個眾生的緣故，想要使阿僧祇個世界裡寶象充滿，七支（四足與二牙一尾）齊全，性情極其調順，背上立著金幢，覆著金網，用種種妙寶作莊嚴，拿來布施；願使阿僧祇個世界裡寶馬充滿，如同龍馬之王一般，用種種眾寶的莊嚴之具把牠們裝飾起來，拿來布施；願使阿僧祇個世界裡妓女充滿，全都能演奏種種妙音，拿來布施；願使阿僧祇個世界裡男女充滿，拿來布施；願使阿僧祇個世界裡我自己的身充滿，發起菩提心而拿來布施；願使阿僧祇個世界裡我自己的頭充滿，發起不放逸之心而拿來布施；願使阿僧祇個世界裡我自己的眼充滿，拿來布施；願使阿僧祇個世界裡我自己的身血、身肉以及骨髓充滿其中，心裡毫無顧惜眷戀，拿來布施；願使阿僧祇個世界裡自在的王位充滿其中，拿來布施；願使阿僧祇個世界裡奴僕差使充滿其中，拿來布施。』菩薩摩訶薩以像這樣種種的東西，盡未來一切劫，安住在廣大的一切施捨之心上，布施給一個眾生；就如同對一個眾生那樣，對盡眾生界的一切眾生也都這樣布施。
從一個世界推到盡虛空遍法界
「佛子！菩薩摩訶薩在一個世界裡，盡未來一切劫，修菩薩之行，以這些東西布施給一個眾生，像這樣供給布施一切眾生，全都使他們滿足；如同在一個世界裡那樣，在盡虛空、遍法界的一切世界之中也全都如此，大悲普遍覆護，終究沒有間斷停息，普遍加以哀愍，隨他們所需要的而供給供養，不讓布施之行遇到什麼因緣就停下來，乃至於連一彈指的工夫也不生疲倦之心。
布施時所生的十九種心
佛子！菩薩摩訶薩這樣布施的時候，生起這樣的心，也就是：不染著的心、不被繫縛的心、解脫的心、有大力量的心、極深的心、善於收攝的心、不執取的心、不見有壽者的心、善於調伏的心、不散亂的心、不虛妄計度的心、具足種種寶性的心、不求果報的心、通達一切法的心、安住在大迴向上的心、善於判定諸般義理的心、使一切眾生安住於無上智慧的心、生出大法光明的心、契入一切智智的心。
念念之中的十個願
「佛子！菩薩摩訶薩把所積聚的善根，在每一個念頭之中都這樣迴向，也就是：『願一切眾生財寶豐足，沒有一樣短缺；願一切眾生成就無窮無盡的大功德藏；願一切眾生具足一切安穩快樂；願一切眾生增長菩薩摩訶薩的事業；願一切眾生成滿無量的第一等勝法；願一切眾生得到不會退轉的一切智之乘；願一切眾生普遍見到十方一切諸佛；願一切眾生永遠離開世間諸般迷惑與塵垢；願一切眾生都得到清淨平等之心；願一切眾生離開種種難處，得到一切智。』
迴向為了什麼（一）：純說施行的二十一句
「佛子！菩薩摩訶薩這樣迴向的時候，發起歡喜之心；為了使一切眾生得到利益安樂的緣故；為了使一切眾生得到平等之心的緣故；為了使一切眾生安住於能捨之心的緣故；為了使一切眾生安住於一切施捨之心的緣故；為了使一切眾生安住於歡喜布施之心的緣故；為了使一切眾生安住於永遠離開貧窮的布施之心的緣故；為了使一切眾生安住於一切財寶的布施之心的緣故；為了使一切眾生安住於無數財寶的布施之心的緣故；為了使一切眾生安住於普遍布施、無量布施、一切布施之心的緣故；為了使一切眾生安住於盡未來一切劫布施不斷之心的緣故；為了使一切眾生安住於一切都捨、不悔不惱的布施之心的緣故；為了使一切眾生安住於把一切資生之物全都捨出的布施之心的緣故；為了使一切眾生安住於隨順而施之心的緣故；為了使一切眾生安住於攝取眾生的布施之心的緣故；為了使一切眾生安住於廣大布施之心的緣故；為了使一切眾生安住於捨出無量莊嚴之具作供養的布施之心的緣故；為了使一切眾生安住於無所染著的布施之心的緣故；為了使一切眾生安住於平等布施之心的緣故；為了使一切眾生安住於如金剛一般極大力量的布施之心的緣故；為了使一切眾生安住於如日光一般明照的布施之心的緣故；為了使一切眾生安住於能攝取如來智慧的布施之心的緣故；
迴向為了什麼（二）：善根成熟的十句
「為了使一切眾生的善根眷屬齊備的緣故；為了使一切眾生的善根與智慧常常現前的緣故；為了使一切眾生得到不可破壞的清淨之心而圓滿的緣故；為了使一切眾生成就最為殊勝的清淨善根的緣故；為了使一切眾生在煩惱的睡眠之中得以覺醒的緣故；為了使一切眾生滅除一切諸般疑惑的緣故；為了使一切眾生得到平等的智慧與清淨的功德的緣故；為了使一切眾生功德圓滿、沒有誰能破壞的緣故；為了使一切眾生具足清淨不動的三昧的緣故；為了使一切眾生安住於不可破壞的一切智智的緣故；
迴向為了什麼（三）：清淨修行的十句
「為了使一切眾生成滿菩薩無量清淨的神通之行的緣故；為了使一切眾生修集無所染著的善根的緣故；為了使一切眾生憶念過去、未來、現在一切諸佛而心得清淨的緣故；為了使一切眾生出生清淨殊勝的善根的緣故；為了使一切眾生滅除一切魔所造作的障道之業的緣故；為了使一切眾生具足無所障礙、清淨平等的功德之法的緣故；為了使一切眾生以廣大之心常常憶念諸佛而不懈怠廢弛的緣故；為了使一切眾生常常親近諸佛而勤加供養的緣故；為了使一切眾生廣開一切諸般善根之門，普遍能圓滿白淨之法的緣故；為了使一切眾生的無量心、廣大心、最勝心全都清淨的緣故；
迴向為了什麼（四）：十度齊修的十句
「為了使一切眾生成就清淨平等的布施之心的緣故；為了使一切眾生奉持諸佛的尸波羅蜜（持戒到彼岸之行）而相等清淨的緣故；為了使一切眾生得到大堪忍的波羅蜜的緣故；為了使一切眾生安住於精進波羅蜜而常不懈怠的緣故；為了使一切眾生安住於無量禪定，能生起種種神通之智的緣故；為了使一切眾生得到了知一切法沒有自體性的般若波羅蜜（智慧到彼岸之行）的緣故；為了使一切眾生圓滿無邊的清淨法界的緣故；為了使一切眾生成滿一切神通的清淨善根的緣故；為了使一切眾生安住於平等之行，積聚善法而全都圓滿的緣故；為了使一切眾生善於契入一切諸佛的境界而全都周遍的緣故；
迴向為了什麼（五）：處處說普的十句
「為了使一切眾生身業、口業、意業普遍清淨的緣故；為了使一切眾生善業的果報普遍清淨的緣故；為了使一切眾生通達諸法而普遍清淨的緣故；為了使一切眾生通達真實之義而普遍清淨的緣故；為了使一切眾生修習諸般勝行而普遍清淨的緣故；為了使一切眾生成就一切菩薩的大願而普遍清淨的緣故；為了使一切眾生證得一切功德智慧而普遍清淨的緣故；為了使一切眾生成就一切同一體性的善根，迴向出生一切智之乘而普遍圓滿的緣故；為了使一切眾生莊嚴清淨一切諸佛國土而普遍圓滿的緣故；為了使一切眾生見一切佛而無所染著、普遍圓滿的緣故；
迴向為了什麼（六）：說到佛果的十一句
「為了使一切眾生具足諸般相好、功德莊嚴而普遍圓滿的緣故；為了使一切眾生得到六十種音聲，所發之言誠實真確，都能為人信受，並以百千種法而作莊嚴，如來無所障礙的功德妙音全都圓滿的緣故；為了使一切眾生成就十力莊嚴、無所障礙的平等之心的緣故；為了使一切眾生得到一切佛無窮盡的法之光明，一切辯才普遍圓滿的緣故；為了使一切眾生得到無上無所畏懼、人中之雄的師子吼的緣故；為了使一切眾生得到一切智，轉動那不退轉、無窮盡的法輪的緣故；為了使一切眾生了達一切法，開示演說而普遍圓滿的緣故；為了使一切眾生依時修習清淨善法而普遍圓滿的緣故；為了使一切眾生成就導師無上法寶而相等清淨的緣故；為了使一切眾生在一種莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴之中普遍圓滿的緣故；為了使一切眾生平等契入三世所有境界而全都周遍的緣故；
迴向為了什麼（七）：一即一切的十句
「為了使一切眾生全都能前往一切佛剎（佛的國土），聽受正法而無所不遍的緣故；為了使一切眾生的智慧利益為世間所尊崇、與佛相等的緣故；為了使一切眾生以一切智了知一切法而普遍圓滿的緣故；為了使一切眾生行不動之業、得無礙之果而普遍圓滿的緣故；為了使一切眾生所有的諸根全都得到神通，能了知一切眾生根性的緣故；為了使一切眾生得到沒有差別的平等智慧，於一相之法普遍清淨的緣故；為了使一切眾生與理沒有相違，一切善根全都具足的緣故；為了使一切眾生對於一切菩薩的自在神通全都明白通達的緣故；為了使一切眾生得到一切佛無窮盡的功德，福與智全都平等的緣故；為了使一切眾生發起菩提心，理解一切法平等一相而沒有遺漏缺失的緣故；
迴向為了什麼（八）：作福田與大力田的十句
「為了使一切眾生了達正法，作世間最上等的福德之田的緣故；為了使一切眾生成就平等清淨的大悲，作諸位布施者的大力之田的緣故；為了使一切眾生堅固第一、沒有誰能沮壞的緣故；為了使一切眾生見到就必蒙利益、沒有誰能摧伏的緣故；為了使一切眾生成滿最為殊勝的平等之心的緣故；為了使一切眾生善能了達一切諸法而得大無畏的緣故；為了使一切眾生放出一道光明普照十方一切世界的緣故；為了使一切眾生普遍修習一切菩薩的精進之行而不懈怠退轉的緣故；為了使一切眾生以一個行願普遍圓滿一切諸般行願的緣故；為了使一切眾生以一種妙音普遍使聽聞的人都得到理解的緣故；
迴向為了什麼（九）：一心知一切心的八句
「為了使一切眾生全都能具足一切菩薩的清淨之心的緣故；為了使一切眾生普遍得以值遇諸位善知識而全都承事的緣故；為了使一切眾生修菩薩之行，調伏眾生而不休息的緣故；為了使一切眾生以美妙辯才具足一切音聲，隨著根機廣為演說而不斷絕窮盡的緣故；為了使一切眾生能以一個心了知一切心，以一切善根平等迴向的緣故；為了使一切眾生常常樂於積聚一切善根，把眾生安立在清淨智慧上的緣故；為了使一切眾生得到一切智、福德智慧與清淨之身的緣故；為了使一切眾生善於了知一切眾生的善根，觀察迴向而普遍成就的緣故；
迴向為了什麼（十）：說到成佛的十句
「為了使一切眾生得到一切智，成就等正覺而普遍圓滿的緣故；為了使一切眾生得到具足的神通之智，在一處出興，一切處所也都出興的緣故；為了使一切眾生得到普遍莊嚴之智，莊嚴清淨一個法會，一切法會也都得到莊嚴清淨的緣故；為了使一切眾生在一個佛的國土之中普遍見到一切佛的國土的緣故；為了使一切眾生以一切莊嚴之具、不可說的莊嚴之具、無量的莊嚴之具、無窮盡的莊嚴之具，莊嚴一切諸佛國土而普遍周遍的緣故；為了使一切眾生對於一切法全都能決定明了其甚深之義的緣故；為了使一切眾生得到諸位如來最上第一的自在神通的緣故；為了使一切眾生得到非一非異的一切功德自在神通的緣故；為了使一切眾生具足一切平等善根，普遍為諸佛灌他們的頭頂的緣故；為了使一切眾生全都得以成滿清淨的智慧之身，在諸般存有之中最為尊勝的緣故。
這樣迴向的人成了什麼樣：十三句
「佛子！菩薩摩訶薩這樣悲愍、利益、安樂一切眾生，全都使他們清淨，遠離慳吝與嫉妒，受生於殊勝美妙之處，具足大威德，生起大信解，永遠離開瞋恚以及種種遮蔽混濁；他的心清淨，質樸正直而柔和，沒有諂媚彎曲、沒有迷惑、沒有愚癡，行出離之行，堅固不可破壞的平等之心永無退轉，白淨之法的力量具足成就，沒有惱亂、沒有過失，善巧地迴向；常修正行以調伏眾生，滅除一切諸般不善之業，修行苦行與一切善根；又勸眾生也照樣修習，普遍為了有情之類而備受眾苦，以大智慧之眼觀察諸般善根，知道它們全都以智慧為體性，用方便迴向給一切眾生。
勸眾生同修的六句
「為了使一切眾生全都得以安住在一切清淨功德之處的緣故；為了使一切眾生全都能攝受一切善根，了知諸般功德的體性與義理的緣故；為了使一切眾生普遍清淨一切諸般善根的緣故；為了使一切眾生在福田的境界之中種下諸般善法而心無後悔的緣故；為了使一切眾生普遍能攝受一切眾生，一個一個都使他們趣向一切智的緣故；為了使一切眾生普遍攝取一切所有的善根，一個一個都與平等迴向相應的緣故。
究竟的十個願
「他又以諸般善根這樣迴向，也就是：『願一切眾生究竟安穩，願一切眾生究竟清淨，願一切眾生究竟安樂，願一切眾生究竟解脫，願一切眾生究竟平等，願一切眾生究竟了達，願一切眾生究竟安住於諸般白淨之法，願一切眾生得到無所障礙的眼，願一切眾生善於調伏他的心，願一切眾生具足十力而調伏眾生。』
十個不執著
「佛子！菩薩摩訶薩這樣迴向的時候，不執著業，不執著業報，不執著身，不執著物，不執著剎土，不執著方所，不執著眾生，不執著沒有眾生，不執著一切法，不執著沒有一切法。
把善根普施給世間
佛子！菩薩摩訶薩這樣迴向的時候，把這些善根普遍布施給世間：『願一切眾生成滿佛的智慧，得到清淨之心，智慧明白了達，內心寂靜，外緣不動，增長成就三世佛的種性。』
這樣修行的時候成就的廣大之德
「佛子！菩薩摩訶薩修行這樣的迴向的時候，超出一切之上，沒有誰能超過他，一切世間所有的言辭全都一起來稱讚也讚不完；他普遍修習一切菩薩諸行，全都能前往一切佛土，普遍見到諸佛而無所障礙；又能普遍見到一切世界菩薩的所行，以善巧方便，為眾生分別諸法甚深的句義，得到陀羅尼（能持不失的總持）而演說妙法，盡未來一切劫沒有斷絕；為了眾生的緣故，念念之中在不可說不可說的世界裡，如同影像一般，普遍現出他的身而供養諸佛；念念之中莊嚴清淨不可說不可說的諸佛國土，全都使它們周遍，修行莊嚴清淨佛剎的智慧而不厭足；念念之中使不可說不可說百千億那由他（極大之數）的眾生清淨成就、平等滿足；在那一切諸國土之中，勤修一切諸般波羅蜜，攝取眾生，成就清淨之業；得到無所障礙的耳，對於不可說不可說的諸佛世界，每一位如來所轉的法輪，都聽聞受持、精勤修習，不生起一念捨離之心；安住在無所得、無所依止、無所造作、無所染著的菩薩神通上，在一剎那、一彈指的工夫，分身普遍前往不可說的諸佛世界，與諸位菩薩見得一樣。
何況成佛：十種平等清淨
「佛子！菩薩摩訶薩這樣修習菩薩之行的時候，尚且能成滿無量不可說不可說的清淨功德，憶念稱讚也說不完，何況等到成就無上菩提呢——一切佛剎平等清淨，一切眾生平等清淨，一切身平等清淨，一切根平等清淨，一切業果平等清淨，一切法會道場平等清淨，一切圓滿之行平等清淨，一切法的方便之智平等清淨，一切如來的諸般願與迴向平等清淨，一切諸佛的神通境界平等清淨。
互不相違的十五對
「佛子！菩薩摩訶薩這樣迴向的時候，得到一切功德清淨歡喜的法門，無量功德圓滿莊嚴。這樣迴向的時候，眾生不違背一切剎土，剎土不違背一切眾生；剎土與眾生不違背業，業不違背剎土與眾生；思不違背心，心不違背思；思與心不違背境界，境界不違背思與心；業不違背果報，果報不違背業；業不違背業道，業道不違背業；法性不違背法相，法相不違背法性；法之生起不違背法性，法性不違背法之生起；剎土的平等不違背眾生的平等，眾生的平等不違背剎土的平等；一切眾生的平等不違背一切法的平等，一切法的平等不違背一切眾生的平等；離欲之際的平等不違背一切眾生安住的平等，一切眾生安住的平等不違背離欲之際的平等；過去不違背未來，未來不違背過去；過去與未來不違背現在，現在不違背過去與未來；世間的平等不違背佛的平等，佛的平等不違背世間的平等；菩薩之行不違背一切智，一切智不違背菩薩之行。
所得的二十種平等
「佛子！菩薩摩訶薩這樣迴向的時候，得到業的平等，得到果報的平等，得到身的平等，得到方便的平等，得到願的平等，得到一切眾生的平等，得到一切剎土的平等，得到一切行的平等，得到一切智的平等，得到三世諸佛的平等；得以承事一切諸佛，得以供養一切菩薩，得以種下一切善根，得以圓滿一切大願，得以教化一切眾生，得以了知一切業，得以承事供養一切善知識，得以進入一切清淨的法會道場，得以通達一切正教，得以成滿一切白法。
結名與成就此迴向的九種果
「佛子！這就是菩薩摩訶薩的第七等隨順一切眾生迴向。菩薩摩訶薩成就了這個迴向，就能摧滅一切魔的怨敵，拔出諸般欲望的刺，得到出離之樂，安住於無二之性，具足大威德，救護眾生，作功德之王；神足通無所障礙，前往一切剎土，進入寂滅之處；具足一切身，成就菩薩之行，對於諸般行與願心得自在，分別了知一切諸法，全都能普遍生於一切佛剎；得到無所障礙的耳，聽聞一切剎土所有的音聲；得到清淨的智慧之眼，見一切佛而不曾片刻捨離；在一切境界之中成就善根，心裡沒有高下；對於一切法，得到無所得。菩薩摩訶薩以一切善根，平等隨順一切眾生，這樣迴向。」
重頌（一）：所迴之善與願成資具
那時候，金剛幢菩薩承著佛的神力，普遍觀察十方而說偈頌說：
「菩薩所作的諸般功德，微妙、廣大而甚為深遠，乃至只是一念之間的修行，也全都能迴向到沒有邊際。
「菩薩所有的資生之具，種種豐足充盈而無限無數，香象與寶馬用來駕車，衣服與珍財全都殊妙。
「或者以頭、眼連同手足，或者拿身上的肉以及骨髓，遍布十方無量剎土，普遍布施一切令其充遍。
「無量劫之中所修習的一切功德全都迴向，為了要救度諸般群生，他的心畢竟不會退轉。
重頌（二）：迴此施願令眾生具足財法（澄觀科）
「菩薩為了度眾生的緣故，常修最為殊勝的迴向之業，普遍使三界得到安樂，全都使他們將來成就無上之果。
「菩薩普遍興起平等之願，隨著自己所積聚的清淨之業，全都迴施給諸般群生，這樣的大誓終究不會捨棄。
「菩薩的願力沒有限量障礙，一切世間全都攝受，這樣迴向給諸般群生，不曾片刻生起分別之心。
「普遍願眾生的智慧明白了達，布施與持戒全都清淨，精進修行而不懈怠廢弛，這樣的大誓沒有休息。
「菩薩迴向而到達彼岸，普遍打開清淨的妙法之門，智慧與兩足尊（佛）相同，分別真實之義而得究竟。
重頌（三）：迴向實際
「菩薩的言辭已經通達，種種智慧也是如此，說法如理而沒有障礙，可是在其中心不執著。
「常常對於諸法不作二，也不作於不二，對於二與不二一併都離開，知道它們全都是語言之道。
重頌（四）：頌因德廣大（澄觀科）
「知道諸般世間全都平等，無非是心、是語言、是一切業，眾生如幻化一般沒有真實，所有的果報從這裡生起。
「一切世間之中所有的，種種果報各各不同，無不都由業力所成，若是滅了業那些也就都盡了。
重頌（五）：頌果德清淨（澄觀科）
「菩薩觀察諸般世間，身業、口業、意業全都平等，也使眾生安住於平等，如同無與等者的大聖尊。
「菩薩把善業全都迴向，普遍使眾生的色身清淨，福德與方便都齊備，等同於無上的調御士（佛）。
「菩薩利益諸般群生，把功德的大海全都迴向，願使威光特別超出世間，得以成就雄猛的大力之身。
「凡是所修習的諸般功德，願使世間普遍清淨，諸佛的清淨無可倫比，眾生的清淨也是如此。
「菩薩對於義理得到善巧，能了知諸佛最為殊勝之法，以眾多善業平等迴向，願使庶類品物同於如來。
重頌（六）：頌相盡平等與結讚（澄觀科）
「菩薩了知諸法空，一切世間無所有，沒有造作也沒有作者，而眾生的業報也不失壞。
「諸法寂滅而又非寂滅，遠離這兩邊的分別之心，知道諸般分別都是世間之見，進入正位則分別窮盡。
「像這樣真實的諸位佛子，從如來之法而化生，他們能夠這樣善於迴向，世間的疑惑全都除滅。」
The Question Raised: What the Seventh Dedication Is Called
The bodhisattva Vajra Banner says:
“Sons of the Buddha! What is the bodhisattva-mahāsattva's (the practitioner who has given rise to the great mind) dedication that accords equally with all sentient beings?
The Roots of Goodness Dedicated: Thirty-One Clauses
“Sons of the Buddha! This bodhisattva-mahāsattva takes all the roots of goodness (the roots that are able to give birth to good fruit) that he has gathered together wherever he has been, that is to say: small roots of goodness, great roots of goodness, broad roots of goodness, many roots of goodness, measureless roots of goodness, roots of goodness of every different kind, roots of goodness as many as the number of dust motes, roots of goodness of asaṃkhyeya (a number that cannot be counted), roots of goodness without any border, roots of goodness that cannot be thought over, roots of goodness that cannot be weighed, roots of goodness born from the field of the Buddha, roots of goodness born from the field of the Dharma, roots of goodness born from the field of the Saṅgha, roots of goodness born from the field of the good friend (the fine teacher and friend who can instruct one), roots of goodness born from the field of all sentient beings, roots of goodness born from the field of skillfulness in means, roots of goodness born from the field of cultivating good minds of every kind, roots of goodness born from the inner field, roots of goodness born from the outer field, roots of goodness born from the field of the borderless dharmas that assist the path, roots of goodness of diligently cultivating every kind of relinquishing, roots of goodness of settling a surpassing resolve and keeping the pure precepts through to the end, roots of goodness of being able to give everything away and of there being nothing one cannot bear, roots of goodness of constant vigor with a mind that does not retrogress, roots of goodness of entering measureless samādhi (the thought settled in one place) by great skillful means, roots of goodness of contemplating well with wisdom, roots of goodness of knowing that the thoughts and the marks of conduct of all sentient beings each differ, roots of goodness of gathering together borderless merit, roots of goodness of diligently cultivating the practices that are the bodhisattva's work, roots of goodness of everywhere sheltering and nourishing every world.
What Kind of Person the Cultivating of These Roots of Goodness Makes
“Sons of the Buddha! Toward these roots of goodness the bodhisattva-mahāsattva practices and abides within them, enters into them and gathers them in, accumulates them and gets them fully prepared, understands them through and through so that his mind is pure; and when he sets them forth and rouses them up, he obtains a mind able to bear, and shuts the door that leads to the evil destinies; he gathers in the six faculties well, is complete in dignified bearing, is far from what is upside down, and is full in right conduct; he is fit to be a vessel for the dharmas of all the buddhas, and can be a good field in which beings plant merit; he is borne in mind by the buddhas, he increases the buddhas' roots of goodness, he abides upon the buddhas' vows, he carries on the buddhas' work, his mind attains sovereignty, and he is equal to the buddhas of the three times; he heads toward the Buddha's place of awakening, enters the Tathāgata's power, is complete in the Buddha's form and marks, and passes beyond all the worlds; he does not delight in being born among the gods, is not greedy for wealth and ease, and does not cling to any sort of contriving; he takes all his roots of goodness and dedicates every one of them, becoming a treasury of merit for beings; he abides upon the ultimate path, shelters all everywhere, pulls beings out of the road of falsity and causes them to abide in every good dharma, reaching through every field without being cut off and without being used up; he opens the gate of omniscience and awakening, sets up the banner of wisdom, and adorns and purifies this great road; he is able to appear everywhere in every world, causing beings to be rid of defilement, so that their minds are well tamed, they are born into the family of the Tathāgata, and the Buddha's lineage is made pure; his merit is fully prepared, he acts as a great field of merit and is relied upon by the world; he establishes beings and causes them all to be pure, and constantly and diligently cultivates every root of goodness.
Gathering These Roots of Goodness In by the Mind of Awakening
“Sons of the Buddha! When the bodhisattva-mahāsattva, with pure resolve and by the power of the mind of awakening (the mind that seeks awakening), cultivates every kind of root of goodness, he thinks in this way: ‘These roots of goodness are what the mind of awakening has gathered together, are what the mind of awakening has pondered out, are what the mind of awakening has roused up, are what the mind of awakening has resolved upon and delighted in, are what the mind of awakening has increased and helped; all of it is for pitying all sentient beings, all of it is for seeking omniscience in all its modes (the Buddha's wisdom), all of it is for accomplishing the Tathāgata's ten powers.’ When he thinks in this way, his roots of goodness increase and advance and will never retrogress.
Vowing That They Become the Giving of Outer Wealth (Chengguan's Outline): Ten Kinds of Thing Filling Numberless Worlds
“Sons of the Buddha! The bodhisattva-mahāsattva further thinks in this way: ‘May I, with the fruit and reward of these roots of goodness, for all the kalpas of the future cultivate the bodhisattva's practice, and give all of it away to all sentient beings, dedicate all of it to all sentient beings, reaching everywhere with nothing left out. May asaṃkhyeya worlds be filled with precious things, asaṃkhyeya worlds be filled with clothing, asaṃkhyeya worlds be filled with fine incense, asaṃkhyeya worlds be filled with articles of adornment, asaṃkhyeya worlds be filled with measureless maṇi jewels (wish-fulfilling gems), asaṃkhyeya worlds be filled with fine flowers, asaṃkhyeya worlds be filled with the finest flavors, asaṃkhyeya worlds be filled with goods and wealth, asaṃkhyeya worlds be filled with couches and seats — covered above with jeweled canopies and spread with fine cloth, asaṃkhyeya worlds be filled with jeweled crowns of every kind of adornment. Suppose there were one person who, for all the kalpas of the future, came constantly to beg: I would give him these things and never grow weary and take rest. As it is toward one person, so is it toward all sentient beings.’
What the Mind Is Like at the Time of Giving: Five Withouts and Five Rousings Only
Sons of the Buddha! When the bodhisattva-mahāsattva gives in this way, he is without a mind of pretense, without a mind that hopes for a return, without a mind that wants a name, without a mind that regrets partway, without a mind of fretting and burning; he rouses only the mind that seeks solely the road of omniscience, the mind that gives away everything, the mind that pities beings, the mind that transforms beings and ripens them, the mind that causes all of them to abide in the wisdom of omniscience. Sons of the Buddha! The bodhisattva-mahāsattva, with these roots of goodness, dedicates in this way, and for all the kalpas of the future constantly practices giving.
Vowing That They Become the Giving of Inner Wealth (Chengguan's Outline): From Elephants and Horses to His Own Body and Life
“Sons of the Buddha! The bodhisattva-mahāsattva further thinks in this way: ‘For the sake of a single sentient being I would have asaṃkhyeya worlds filled with jeweled elephants, complete in the seven limbs (the four feet, the two tusks, and the tail), utterly tamed in temper, with golden banners standing on their backs and golden nets covering them, adorned with fine jewels of every kind, and give them away; may asaṃkhyeya worlds be filled with jeweled horses, like the king of dragon-horses, decked out with adorning articles of every kind of jewel, and given away; may asaṃkhyeya worlds be filled with women musicians, all able to perform fine sounds of every kind, and given away; may asaṃkhyeya worlds be filled with men and women, and given away; may asaṃkhyeya worlds be filled with my own body, and given away with the mind of awakening roused up; may asaṃkhyeya worlds be filled with my own head, and given away with a mind that is not heedless; may asaṃkhyeya worlds be filled with my own eyes, and given away; may asaṃkhyeya worlds be filled with the blood and flesh of my own body together with its marrow, and given away with no clinging or attachment in the mind at all; may asaṃkhyeya worlds be filled with sovereign royal stations, and given away; may asaṃkhyeya worlds be filled with servants and attendants to be sent on errands, and given away.’ With things of this kind the bodhisattva-mahāsattva, for all the kalpas of the future, abides upon the vast mind that relinquishes everything and gives to a single sentient being; and as toward one sentient being, so does he give in this way toward all sentient beings to the very ends of the realm of beings.
From One World Extended to the Whole of Space and the Whole Dharma Realm
“Sons of the Buddha! In one world, for all the kalpas of the future, the bodhisattva-mahāsattva cultivates the bodhisattva's practice, giving these things to one sentient being, and supplying and giving in this way to all sentient beings, causing them all to be satisfied; and as in one world, so also in all the worlds throughout the whole of space and the whole Dharma realm, with great compassion sheltering everywhere, never in the end cut off or resting, pitying them everywhere and supplying and offering according to what they need, not letting his practice of giving stop on meeting some circumstance or other, and not, even for the space of a finger-snap, giving rise to a weary mind.
The Nineteen Minds That Arise at the Time of Giving
Sons of the Buddha! When the bodhisattva-mahāsattva gives in this way, he gives rise to minds such as these, that is to say: a mind unstained, a mind unbound, a mind released, a mind of great strength, a most profound mind, a mind that gathers in well, a mind that does not grasp, a mind that does not see a life-holder, a mind well tamed, a mind not scattered, a mind that does not falsely reckon, a mind complete in the nature of every kind of jewel, a mind that does not seek fruit and reward, a mind that penetrates all dharmas, a mind that abides upon the great dedication, a mind that decides well every meaning, a mind that causes all sentient beings to abide in unsurpassed wisdom, a mind that gives birth to the great light of the Dharma, a mind that enters the wisdom of omniscience.
The Ten Vows Within Each Thought-Moment
“Sons of the Buddha! The bodhisattva-mahāsattva, in each thought-moment, dedicates the roots of goodness he has gathered together in this way, that is to say: ‘May all beings be rich in wealth and jewels, with nothing at all lacking; may all beings accomplish the great treasury of merit that is without end and inexhaustible; may all beings be complete in every peace and ease; may all beings increase the work of the bodhisattva-mahāsattva; may all beings fulfill measureless dharmas of the first rank; may all beings obtain the vehicle of omniscience that does not retrogress; may all beings see everywhere all the buddhas of the ten directions; may all beings be forever parted from every confusion and defilement of the world; may all beings all obtain a pure and equal mind; may all beings leave every difficult condition and obtain omniscience.’
What the Dedication Is For (One): Twenty-One Clauses Purely on the Practice of Giving
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he gives rise to a glad mind; so that all beings may obtain benefit and ease; so that all beings may obtain an equal mind; so that all beings may abide in a mind able to relinquish; so that all beings may abide in a mind that relinquishes everything; so that all beings may abide in a mind of giving with gladness; so that all beings may abide in a mind of giving that is forever parted from poverty; so that all beings may abide in a mind of giving away all wealth and jewels; so that all beings may abide in a mind of giving away wealth and jewels beyond number; so that all beings may abide in a mind of universal giving, measureless giving, and giving of everything; so that all beings may abide in a mind of giving unbroken through all the kalpas of the future; so that all beings may abide in a mind of giving that relinquishes everything without regret and without vexation; so that all beings may abide in a mind of giving that relinquishes every article that sustains life; so that all beings may abide in a mind of giving according with what is asked; so that all beings may abide in a mind of giving that gathers sentient beings in; so that all beings may abide in a mind of vast giving; so that all beings may abide in a mind of giving that relinquishes measureless articles of adornment as an offering; so that all beings may abide in a mind of giving with nothing stained or clung to; so that all beings may abide in a mind of equal giving; so that all beings may abide in a mind of giving of exceedingly great strength like vajra; so that all beings may abide in a mind of giving that shines out like the light of the sun; so that all beings may abide in a mind of giving that can gather in the wisdom of the Tathāgata;
What the Dedication Is For (Two): Ten Clauses on the Ripening of the Roots of Goodness
“So that all beings may have the retinue of their roots of goodness fully prepared; so that all beings may have their roots of goodness and their wisdom constantly present before them; so that all beings may obtain a pure mind that cannot be broken down and may be complete in it; so that all beings may accomplish the most surpassing pure roots of goodness; so that all beings may wake up out of the sleep of the afflictions; so that all beings may put an end to every doubt and confusion; so that all beings may obtain equal wisdom and pure merit; so that all beings may be full in merit with none able to break it down; so that all beings may be complete in the pure and unmoving samādhi; so that all beings may abide in the wisdom of omniscience that cannot be broken down;
What the Dedication Is For (Three): Ten Clauses on Pure Practice
“So that all beings may fulfill the bodhisattva's measureless pure practice of the spiritual penetrations; so that all beings may gather and cultivate roots of goodness with nothing stained or clung to; so that all beings may call to mind all the buddhas of the past, the future, and the present and have their minds made pure; so that all beings may give birth to pure and surpassing roots of goodness; so that all beings may put an end to every deed made by Māra that obstructs the path; so that all beings may be complete in the unobstructed, pure, and equal dharmas of merit; so that all beings may with a vast mind constantly call the buddhas to mind without slackening or letting go; so that all beings may constantly draw near to the buddhas and diligently make offerings; so that all beings may open wide the gates of every kind of root of goodness and be able everywhere to fulfill the white and pure dharmas; so that all beings may have their measureless mind, vast mind, and most surpassing mind all made pure;
What the Dedication Is For (Four): Ten Clauses on Cultivating the Ten Perfections Together
“So that all beings may accomplish a pure and equal mind of giving; so that all beings may uphold the buddhas' śīla-pāramitā (the practice of keeping the precepts that goes to the other shore) and be equally pure; so that all beings may obtain the pāramitā of great capacity to bear; so that all beings may abide in the pāramitā of vigor and be constantly without slackening; so that all beings may abide in measureless meditative concentration and be able to give rise to every kind of penetrating wisdom; so that all beings may obtain the prajñā-pāramitā (the practice of wisdom that goes to the other shore) that knows all dharmas to be without a substance of their own; so that all beings may be full in the borderless pure Dharma realm; so that all beings may fulfill the pure roots of goodness of every spiritual penetration; so that all beings may abide in equal practice, gathering good dharmas together so that all are full; so that all beings may enter well into the fields of all the buddhas and reach everywhere within them;
What the Dedication Is For (Five): Ten Clauses That Speak of “Everywhere” at Every Point
“So that all beings may have the deeds of body, speech, and mind everywhere pure; so that all beings may have the fruit and reward of good deeds everywhere pure; so that all beings may penetrate the dharmas and be everywhere pure; so that all beings may penetrate the true meaning and be everywhere pure; so that all beings may cultivate every surpassing practice and be everywhere pure; so that all beings may accomplish every great vow of the bodhisattva and be everywhere pure; so that all beings may realize every merit and wisdom and be everywhere pure; so that all beings may accomplish roots of goodness of one and the same nature, and dedicating them may give birth to the vehicle of omniscience and be everywhere full; so that all beings may adorn and purify all the buddha-lands and be everywhere full; so that all beings may see all the buddhas with nothing stained or clung to and be everywhere full;
What the Dedication Is For (Six): Eleven Clauses That Speak as Far as the Buddha's Fruit
“So that all beings may be complete in every mark and sign and in the adornment of merit and be everywhere full; so that all beings may obtain the sixty kinds of voice, so that what they say is sincere and true and can be believed and accepted by all, adorned besides with a hundred thousand kinds of dharma, and may be everywhere full in the Tathāgata's unobstructed wondrous sound of merit; so that all beings may accomplish the adornment of the ten powers and an unobstructed, equal mind; so that all beings may obtain all the buddhas' inexhaustible light of the Dharma and be everywhere full in every eloquence; so that all beings may obtain the unsurpassed, fearless lion's roar of the hero among men; so that all beings may obtain omniscience and turn the wheel of the Dharma that does not retrogress and is not used up; so that all beings may penetrate all dharmas and set them forth and expound them and be everywhere full; so that all beings may cultivate pure and good dharmas in season and be everywhere full; so that all beings may accomplish the unsurpassed Dharma-jewel of the guide and be equally pure; so that all beings may be everywhere full amid one adornment, measureless adornments, great adornment, and the adornment of the buddhas; so that all beings may equally enter all the fields of the three times and reach everywhere within them;
What the Dedication Is For (Seven): Ten Clauses on the One Being All
“So that all beings may all be able to go to all the buddha-fields (the lands of the buddhas) and hear and receive the true Dharma with nowhere unreached; so that all beings may have the benefit of their wisdom honored by the world and be equal to the Buddha; so that all beings may with omniscience know all dharmas and be everywhere full; so that all beings may carry out unmoving deeds and obtain unobstructed fruit and be everywhere full; so that all beings may have every one of their faculties obtain the spiritual penetrations, able to know the faculties of all sentient beings; so that all beings may obtain the equal wisdom in which there is no difference, and be everywhere pure in the dharma of one mark; so that all beings may be nowhere at odds with the principle and be complete in every root of goodness; so that all beings may understand clearly and thoroughly every sovereign spiritual penetration of every bodhisattva; so that all beings may obtain all the buddhas' inexhaustible merit, equal in merit and in wisdom alike; so that all beings may give rise to the mind of awakening and understand all dharmas to be equal and of one mark with nothing left out or lacking;
What the Dedication Is For (Eight): Ten Clauses on Being a Field of Merit and a Field of Great Strength
“So that all beings may penetrate the true Dharma and be the highest field of merit in the world; so that all beings may accomplish equal and pure great compassion and be a field of great strength for those who give; so that all beings may be firm and foremost with none able to spoil them; so that all beings may be such that whoever sees them is surely benefited and none can crush them; so that all beings may fulfill the most surpassing equal mind; so that all beings may be well able to penetrate all dharmas and obtain great fearlessness; so that all beings may send out a single light that shines everywhere on all the worlds of the ten directions; so that all beings may everywhere cultivate every bodhisattva's practice of vigor without slackening or retrogressing; so that all beings may with one practice-vow everywhere fulfill every kind of practice and vow; so that all beings may with one wondrous sound cause everywhere all who hear it to understand;
What the Dedication Is For (Nine): Eight Clauses on Knowing All Minds with One Mind
“So that all beings may all be complete in every bodhisattva's pure mind; so that all beings may everywhere meet with the good friends and serve them all; so that all beings may cultivate the bodhisattva's practice, taming sentient beings without resting; so that all beings may with fine eloquence be complete in every voice, expounding widely according to their faculties without being cut off or used up; so that all beings may be able with one mind to know all minds, and with all roots of goodness to dedicate equally; so that all beings may constantly delight in gathering together every root of goodness and may establish beings in pure wisdom; so that all beings may obtain omniscience and a body of merit, wisdom, and purity; so that all beings may know well the roots of goodness of all sentient beings, and contemplating them dedicate and everywhere accomplish;
What the Dedication Is For (Ten): Ten Clauses That Speak as Far as the Attaining of Buddhahood
“So that all beings may obtain omniscience, accomplish the right and equal awakening, and be everywhere full; so that all beings may obtain the wisdom of the spiritual penetrations in full, so that arising in one place they arise in every place as well; so that all beings may obtain the wisdom of universal adornment, so that adorning and purifying one assembly they adorn and purify every assembly as well; so that all beings may within one buddha-land see everywhere all the buddha-lands; so that all beings may with all articles of adornment, articles of adornment beyond speaking, measureless articles of adornment, and inexhaustible articles of adornment adorn all the buddha-lands and reach everywhere; so that all beings may be able to decide and understand clearly the most profound meaning of all dharmas; so that all beings may obtain the highest and foremost sovereign spiritual penetration of all the Tathāgatas; so that all beings may obtain the sovereign spiritual penetration of all merit that is neither one nor different; so that all beings may be complete in every equal root of goodness and everywhere have the buddhas anoint the crowns of their heads; so that all beings may all fulfill the pure body of wisdom and be the most honored among all the kinds of existence.
What the One Who Dedicates in This Way Becomes: Thirteen Clauses
“Sons of the Buddha! The bodhisattva-mahāsattva in this way pities, benefits, and gives ease to all sentient beings and causes them all to be pure; he is far from stinginess and envy, is born in a surpassing and wondrous place, is complete in great dignity and virtue, gives rise to great faith and understanding, and is forever parted from anger and from every screening and murkiness; his mind is pure, plain and upright and gentle, without flattery or crookedness, without confusion, without folly; he carries out the practice of going forth, and the firm and unbreakable equal mind never retrogresses; the power of the white and pure dharmas is fully accomplished in him, without vexation and without fault, and he dedicates with skill; he constantly cultivates right practice so as to tame sentient beings, puts an end to every kind of unwholesome deed, and practices austerities and every root of goodness; he further urges beings to cultivate likewise, everywhere undergoes every suffering for the sake of the kinds that have feeling, contemplates every root of goodness with the eye of great wisdom, knows that all of them have wisdom for their nature, and by skillful means dedicates them to all sentient beings.
Six Clauses on Urging Beings to Cultivate Likewise
“So that all beings may all abide in every place of pure merit; so that all beings may all be able to gather in every root of goodness and know the nature and the meaning of every merit; so that all beings may everywhere purify every kind of root of goodness; so that all beings may plant every good dharma in the field of merit with no regret afterward in their minds; so that all beings may everywhere be able to gather in all sentient beings, causing them one by one to head toward omniscience; so that all beings may everywhere gather in every root of goodness there is, causing them one by one to answer to the equal dedication.
The Ten Ultimate Vows
“He further dedicates every root of goodness in this way, that is to say: ‘May all beings be ultimately at peace; may all beings be ultimately pure; may all beings be ultimately at ease; may all beings be ultimately released; may all beings be ultimately equal; may all beings ultimately penetrate through; may all beings ultimately abide in every white and pure dharma; may all beings obtain the unobstructed eye; may all beings tame their minds well; may all beings be complete in the ten powers and tame sentient beings.’
The Ten Non-Clingings
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he does not cling to deeds, does not cling to the reward of deeds, does not cling to the body, does not cling to things, does not cling to lands, does not cling to directions and places, does not cling to sentient beings, does not cling to there being no sentient beings, does not cling to any dharma, does not cling to there being no dharmas at all.
Giving the Roots of Goodness Everywhere to the World
Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he gives these roots of goodness everywhere to the world: ‘May all beings fulfill the Buddha's wisdom, obtain a pure mind, have their wisdom clear and penetrating, be still within and unmoved by outer conditions, and increase and accomplish the lineage of the buddhas of the three times.’
The Vast Virtue Accomplished at the Time of Such Practice
“Sons of the Buddha! When the bodhisattva-mahāsattva practices a dedication such as this, he goes beyond everything with none able to surpass him, and all the words of speech there are in every world, all praising him together, could not exhaust it; he cultivates everywhere all the bodhisattva's practices, is able to go to all the buddha-lands and see all the buddhas everywhere without obstruction; he is further able to see everywhere what the bodhisattvas of all the worlds do; by skillful means he distinguishes for beings the most profound phrases and meanings of the dharmas, obtains dhāraṇī (the total holding that can keep and not lose) and expounds the wondrous Dharma, unbroken through all the kalpas of the future; for the sake of beings, in each thought-moment, in worlds beyond speaking, beyond speaking, he everywhere manifests his body like an image and makes offerings to the buddhas; in each thought-moment he adorns and purifies buddha-lands beyond speaking, beyond speaking, causing them all to be reached everywhere, and cultivates the wisdom of adorning and purifying buddha-fields without being satisfied; in each thought-moment he causes sentient beings beyond speaking, beyond speaking, a hundred thousand koṭis of nayutas of them (a number exceedingly great), to be purified and accomplished and equally satisfied; within all those lands he diligently cultivates every pāramitā, gathers sentient beings in, and accomplishes pure deeds; he obtains the unobstructed ear, and as for the buddha-worlds beyond speaking, beyond speaking, and the wheel of the Dharma turned by each Tathāgata, he hears and holds them all and cultivates them diligently, not giving rise to a single thought of casting them aside; he abides upon the bodhisattva's spiritual penetration that has nothing obtained, nothing relied upon, nothing contrived, and nothing stained or clung to, and in a single kṣaṇa, the space of a finger-snap, divides his body and goes everywhere to the buddha-worlds beyond speaking, seeing the same as the bodhisattvas see.
How Much More at Buddhahood: Ten Equalities and Purities
“Sons of the Buddha! When the bodhisattva-mahāsattva cultivates the bodhisattva's practice in this way, he is still able to fulfill measureless pure merit beyond speaking, beyond speaking, which calling to mind and praising could not exhaust — how much more so when he comes to accomplish unsurpassed awakening: all buddha-fields equal and pure, all sentient beings equal and pure, all bodies equal and pure, all faculties equal and pure, all fruits of deeds equal and pure, all assemblies and places of awakening equal and pure, all full practice equal and pure, the wisdom of skillful means in all dharmas equal and pure, all the Tathāgatas' vows and dedications equal and pure, all the buddhas' fields of spiritual penetration equal and pure.
The Fifteen Pairs That Are Not at Odds
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he obtains the Dharma gate of all merit, purity, and gladness, and is fully adorned with measureless merit. When he dedicates in this way, sentient beings are not at odds with any land, and lands are not at odds with any sentient beings; lands and sentient beings are not at odds with deeds, and deeds are not at odds with lands and sentient beings; thought is not at odds with mind, and mind is not at odds with thought; thought and mind are not at odds with their fields, and fields are not at odds with thought and mind; deeds are not at odds with their reward, and reward is not at odds with deeds; deeds are not at odds with the paths of deeds, and the paths of deeds are not at odds with deeds; the nature of dharmas is not at odds with the marks of dharmas, and the marks of dharmas are not at odds with the nature of dharmas; the arising of dharmas is not at odds with the nature of dharmas, and the nature of dharmas is not at odds with the arising of dharmas; the equality of lands is not at odds with the equality of sentient beings, and the equality of sentient beings is not at odds with the equality of lands; the equality of all sentient beings is not at odds with the equality of all dharmas, and the equality of all dharmas is not at odds with the equality of all sentient beings; the equality of the limit free of desire is not at odds with the equality of the abiding of all sentient beings, and the equality of the abiding of all sentient beings is not at odds with the equality of the limit free of desire; the past is not at odds with the future, and the future is not at odds with the past; the past and the future are not at odds with the present, and the present is not at odds with the past and the future; the equality of the world is not at odds with the equality of the Buddha, and the equality of the Buddha is not at odds with the equality of the world; the bodhisattva's practice is not at odds with omniscience, and omniscience is not at odds with the bodhisattva's practice.
The Twenty Equalities Obtained
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he obtains the equality of deeds, obtains the equality of reward, obtains the equality of the body, obtains the equality of skillful means, obtains the equality of vows, obtains the equality of all sentient beings, obtains the equality of all lands, obtains the equality of all practices, obtains the equality of omniscience, obtains the equality of the buddhas of the three times; he comes to serve all the buddhas, comes to make offerings to all the bodhisattvas, comes to plant every root of goodness, comes to fulfill every great vow, comes to transform all sentient beings, comes to know all deeds, comes to serve and make offerings to all good friends, comes to enter every pure assembly and place of awakening, comes to penetrate every right teaching, comes to fulfill every white dharma.
The Concluding of the Name and the Nine Fruits of Accomplishing This Dedication
“Sons of the Buddha! This is the bodhisattva-mahāsattva's seventh dedication, the dedication that accords equally with all sentient beings. When the bodhisattva-mahāsattva has accomplished this dedication, he is able to crush and destroy every enemy of Māra, to pull out the thorns of the desires, to obtain the joy of going forth, to abide in the nature in which there are not two, to be complete in great dignity and virtue, to rescue and guard sentient beings, and to be a king of merit; his spiritual footing is unobstructed, he goes to all lands and enters the place of stillness and cessation; he is complete in every body, accomplishes the bodhisattva's practice, and his mind attains sovereignty in every practice and vow; he distinguishes and knows all dharmas and is able to be born everywhere in all the buddha-fields; he obtains the unobstructed ear and hears all the sounds there are in every land; he obtains the pure eye of wisdom and sees all the buddhas without ever setting them aside for a moment; within every field he accomplishes roots of goodness, and in his mind there is no high and low; toward all dharmas he obtains what has nothing obtained. The bodhisattva-mahāsattva, with all his roots of goodness, accords equally with all sentient beings and dedicates in this way.”
The Verses of Repeated Praise (One): The Goodness Dedicated and the Vow That It Become Articles of Support
At that time the bodhisattva Vajra Banner, carried by the Buddha's spiritual power, contemplated the ten directions everywhere and spoke these verses, saying:
“The merits that the bodhisattva does are wondrous, vast, and exceedingly profound and far-reaching, and even the practice of a single thought-moment he is able to dedicate without any border.
“The articles that sustain life which the bodhisattva has, of every kind, are abundant and full without limit or number, with fragrant elephants and jeweled horses to draw his carriage, and clothing and precious goods all of the finest.
“Whether with head and eyes together with hands and feet, or taking the flesh of his body together with its marrow, he spreads them through measureless lands of the ten directions, giving everywhere to all and filling them all.
“All the merit cultivated through measureless kalpas he dedicates entirely, for he would rescue the kinds of living things, and his mind in the end will not retrogress.
The Verses of Repeated Praise (Two): Dedicating This Giving and Vowing That Beings Be Complete in Wealth and Dharma (Chengguan's Outline)
“For the sake of delivering sentient beings the bodhisattva constantly cultivates the most surpassing work of dedication, causing the three realms everywhere to obtain ease and causing them all in time to accomplish the unsurpassed fruit.
“The bodhisattva everywhere raises up an equal vow, and following the pure deeds he has gathered together he dedicates and gives them all to the kinds of living things, and this great oath he will never in the end cast aside.
“The power of the bodhisattva's vows is without limit or obstruction, and every world is gathered in entirely; dedicating in this way to the kinds of living things, he has never for a moment given rise to a discriminating mind.
“He vows everywhere that beings' wisdom be clear and penetrating, that giving and keeping the precepts be wholly pure, that they practice with vigor and not slacken or let go, and this great oath is without rest.
“The bodhisattva dedicates and arrives at the other shore; he opens everywhere the gate of the pure and wondrous Dharma; his wisdom is the same as the Honored One of Two Feet's (the Buddha's), and he distinguishes the true meaning through to the end.
The Verses of Repeated Praise (Three): Dedicating to the True Limit
“The bodhisattva's words of speech are already penetrating, and his wisdom of every kind is likewise so; he speaks the Dharma in accord with principle and without obstruction, and yet within it his mind does not cling.
“Constantly, of all dharmas he makes no duality, nor does he make of them a non-duality; from the two and the non-two alike he departs, knowing that all of them are the road of words.
The Verses of Repeated Praise (Four): Praising the Vastness of the Virtue of the Cause (Chengguan's Outline)
“He knows that all the worlds are wholly equal, being nothing but mind, nothing but speech, nothing but every deed; sentient beings are like a conjuring and have no reality, and all the fruits and rewards there are arise from this.
“All that there is within every world, the fruits and rewards of every kind each differing, there is none that is not brought about by the power of deeds, and if deeds are put an end to those too are all used up.
The Verses of Repeated Praise (Five): Praising the Purity of the Virtue of the Fruit (Chengguan's Outline)
“The bodhisattva contemplates all the worlds, and the deeds of body, speech, and mind are wholly equal, and he causes sentient beings too to abide in equality, like the great and holy Honored One who has no equal.
“The bodhisattva dedicates all his good deeds, causing everywhere the form-bodies of beings to be pure, so that merit and skillful means are both fully prepared, the same as the unsurpassed Tamer of Men (the Buddha).
“The bodhisattva benefits the kinds of living things and dedicates entirely the great sea of merit; he vows that his majestic light stand out above the world and that he come to accomplish a body of heroic and mighty strength.
“Whatever merits he has cultivated, he vows that the world be everywhere made pure, that the buddhas' purity be beyond compare, and that the purity of sentient beings be so as well.
“The bodhisattva obtains skill in the meaning and is able to know the buddhas' most surpassing dharmas; with his many good deeds he dedicates equally, vowing that the classes of creatures become the same as the Tathāgata.
The Verses of Repeated Praise (Six): Praising the Exhaustion of Marks and Equality, and the Concluding Praise (Chengguan's Outline)
“The bodhisattva knows that the dharmas are empty and that in every world there is nothing at all, that there is no making and no maker, and yet the deeds and rewards of sentient beings are not lost.
“The dharmas are still and ceased and yet are not still and ceased; he is far from the discriminating mind of these two extremes; knowing that all discriminations are the views of the world, when he enters the right station discrimination is exhausted.
“Sons of the Buddha such as these, who are true and real, are born by transformation from the Tathāgata's Dharma; they are able to dedicate well in this way, and the doubts and confusions of the world are wholly put an end to.”
先看清楚這一段在做什麼
十迴向到了第七，名字叫「等隨順一切眾生迴向」。前六個迴向裡，善根都已經一層一層地捨出去了；到這一個，經文忽然回過頭來，先花一大段把『所要迴的那些善根』一句一句列出來，共三十一句，然後才動手迴。這個次第本身就是這一向的性格——不是先有迴向的姿態，是先把手上真有什麼點清楚。
說話的自始至終只有金剛幢菩薩一人。他自己問「云何為菩薩摩訶薩等隨順一切眾生迴向」，自己往下答，中間沒有別的菩薩插問、沒有如來出聲，直到最後「佛子！是為菩薩摩訶薩第七等隨順一切眾生迴向」一句自結，接著承佛神力說二十一首偈。全段一問一答，一氣到底。
「等隨順」三個字怎麼講？澄觀釋此云：以善根用平等之心去順益眾生；這個「等」字通到兩頭——所順的眾生本來無相而平等，能順的那個心智照見時也平等；名字是從迴向這一邊取的，因為「等」就是「隨順」。他還引《本業》一句作助：以觀善惡父母無二，一相一合相，所以叫隨順觀一切眾生迴向。所以這一向不是『我平等地對待大家』，是『所對的和能對的，本來就是一件事的兩面』。
李通玄以為的不同。他不從能所平等立名，而從十度配位：第七位是方便波羅蜜當家、以大悲為門；前六度是修出生死的心，從第七度起的後四度，是拿方便智反過來走進生死裡去教化眾生。所以他把善財所參的觀世音配在這一位上。二說並存，一從名義入，一從行位入，此處誌錄不判。
全段的骨架，澄觀科此為長行與重頌兩截；長行又分位行、位果兩層，位行中再分牒名徵起、依徵廣釋、依釋結名三節。下文即依經文自身的段落走，逐節說。
所迴的善根：三十一句為什麼要列這麼細
先問：迴向的重點在「迴」，何必先把善根列成三十一句？答：因為「迴」不是一個空動作，它必須有所迴之物。這三十一句就是把『你手上到底有什麼』攤開來。澄觀釋此云，這三十一句分三段——初十一句明善根的分齊，次十句明善根所依的緣，後十句明善根的體性。
初十一句是量。小、大、廣，是就心量分：澄觀說，以小心而施就叫小善，為菩提而施就叫大，為利他而施就叫廣。多、無量、種種，是就類分：還沒到無量只能叫多，三五相望就叫種種。其餘微塵數、阿僧祇、無邊際、不可思、不可量五句是就數說多，末後二句還兼顯甚深難思、旁無分量。
排誤：不要把「小善根」讀成不值一提的善。它與大、廣同列在一段裡，是同一件善事的三種心量，不是善的三種等第——同樣一施，心小則小、為菩提則大、為他則廣。
落地：這一段是一張清點表。修行人最容易犯的毛病是只記得自己做過的「大事」，而三十一句裡有一半是你天天在做卻從不計數的——內境界、外境界、修諸善心境界。把它們算進來，你才知道自己實際上有多少可迴。
三段互相涉入：華嚴讀法在這裡露一次臉
先問：三段既然是量、緣、體三層，何不各歸各的？答：澄觀在此處下了一句要緊的話——前十一句每一句都遍歷中間十句，中間十句每一句都能生後十句，後十句每一句都容得下前十句；前十一句每一句都該括後面二十句。他說完只加四個字：「思之自顯。」
這是華嚴的讀法在法數上的一次示範。若照尋常讀法，三十一句是一張清單；照澄觀這一句讀，它是三十一面互相照見的鏡子——一個「小善根」裡面就含著佛境界、法境界、僧境界十種緣，也含著捨、戒、忍、進、定、慧十種體。
排誤：不要因此就把三段的分別抹掉。澄觀先分三段、後說互攝，分是實分，攝是實攝，不是先分後推翻。
落地：讀這三十一句時不必求『一句一句都對得上號』。抓住一句最切己的——譬如「勤修一切捨善根」——然後問：這一句裡有沒有佛境界？有沒有智慧觀察？有沒有覆育世間？若都有，你就讀懂了澄觀那四個字。
中間十句與後十句：善根從哪裡來、以什麼為體
先問：中間十句既叫「境界善根」，那境界是善根，還是善根從境界生？答：是後者。澄觀釋此云，中十句裡前五是緣境——前四（佛、法、僧、善知識）是智所緣的境，後一（一切眾生）是悲所緣的境；後五是造修之境——第一句方便善巧是能修的智，第二句修諸善心是能修的心，第三、四句內境界外境界是所觀的境，第五句無邊助道法是所修的法，因為看見這個法，才能起十度等行。
後十句是體性。澄觀說前七句可知，第八「集無邊功德」是願心積德，第九「勤修習菩薩業行」是以念力習行、以辯力說法而成業行，第十「普覆育一切世間」是由智慧自在所以能覆能育。
排誤：不要把「內境界」讀成內心、「外境界」讀成外物而已。澄觀把這兩句判為「所觀之境」，是被觀的對象，不是能觀的心；能觀的心在前一句。
落地：這一段是給修行人指路的。善根若總長不起來，多半是緣境窄——四個智境（佛法僧與善友）長期只碰得到一兩個，悲境（一切眾生）幾乎不進來。緣境一寬，體性自然厚。
修了這善根，人會變成什麼樣
先問：善根列完就該迴向了，何以中間還插一大段「修行安住，趣入攝受」？答：澄觀科此為「因修成德」，也就是行體之後說行用。這一段分兩截：先牒已修的十句，後顯所成的德。
前十句，澄觀說初一句是總，其餘九句是別——住作意、加行趣入、攝行屬己、漸集成多、假緣資助、照其事理、惑障不生，這七是自修；後二句「開示發起」是轉教他人——開顯指示、勸如說行。他還加一句要緊的：隨修一善則有斯十。也就是說，這十句不是十個階段，是任何一件善事修得完整時都會同時具足的十個面。
後面「得堪忍心」以下，澄觀判為十對，每一對都含因果：得忍息惡、攝根具戒、離倒行正、上受下資、佛護善增、住願起業、心等諸佛而行詣道場、內入佛力而外相超世、不樂當來之報也不貪現前之樂、不著諸行而修迴向。他又收之：十對中前八是成德，後二是離過——第九離凡夫、第十離小乘。
排誤：末一對說「不著諸行；一切善根悉以迴向」，澄觀特別點出，這裡雖然出現了「迴向」二字，意思還是在說所迴之善，不是已經開始迴向了。段落的界要看清。
落地：這十對可以當一張自檢表用。第九對最容易漏——「不樂生天，不貪富樂」，修得好而心裡開始期待果報，就掉在這一對上。
用菩提心收攝：三迴向的種子在這裡
先問：善根既已成德，直接迴向就是，為什麼要先「作是念言」？答：澄觀科此為「攝將迴向」中的第一節，念修善根的本因之法，然後才是正將迴向。經文說了五句：這些善根是菩提心所積集、所思惟、所發起、所志樂、所增益。澄觀釋此云，這五句總顯諸善都由菩提心而來——多聞而積集，思惟其義理，發起修行，志樂無厭，唯深唯廣。
接著三句「皆為憐愍一切眾生，皆為趣求一切種智，皆為成就如來十力」，澄觀說這三句正顯菩提心的三迴向義——種智證於實際，就是菩提三心迴向三處。也就是說，迴眾生、迴菩提、迴實際這三處，種子在此一念就已下定，不必等到後面段落才出現。
排誤：不要把「作是念言」讀成一種自我打氣。經文緊接著說「作是念時，善根增進，永不退轉」——這一念是有效力的，它把善根從可能退轉的狀態轉到不退。
落地：這一段給的是一個很具體的辦法。做完一件善事，不要立刻去想它的果報，而是回頭認一次它的出處：這是從我當初那一念發心來的。認一次，善根就進一層。
願成外財之施：十樣東西與一個「假使一人」
先問：迴向可以迴向成任何行，經文為什麼偏偏願它成就布施？澄觀在此自問自答，給了三個理由：一是自己具備行的助緣，所以說「修菩薩行」；二是眾生當下就得利益，所以說「惠施一切」；三是檀（布施）為六度之首，舉一個例其餘四個，所以這一施行就具足了一切行。法藏也設了同一個問，答得略異：財等現益令得離苦、因施攝令入法成行、以所生善迴施眾生——其餘的行不兼這三義，所以只取施。
十樣東西是珍寶、衣服、妙香、莊嚴具、無量摩尼寶、妙華、上味、財貨、床座、寶冠，每一樣都要裝滿阿僧祇個世界。澄觀說這一節顯施之廣大，因為每一樣都是僧祇之數。
真正的關口在下一句：「假使一人，盡未來劫，常來求索，以此等物而惠施之，未曾厭倦而有休息。」澄觀判此為「辨施無限」——長時、多田、隨求而無厭。一個人不停地來要，要到未來劫盡，這比十樣東西裝滿世界難得多。
排誤：不要把這一段讀成想像力的鋪張。它是一個心量的試驗題：物之多不難想，難的是「常來求索」四個字。
落地：讀到這裡不妨自問一句——若有一個人，今天要、明天還要、要一輩子，我會在第幾次開始厭倦？經文說的「未曾厭倦而有休息」就是從那一次算起的功課。
布施時的十句心：五個離過、五個順理
先問：布施只要施出去就好，何必管什麼心？答：澄觀科此為「明施殊勝，離過順現」，並判十句作兩半——前五句離過，後五句順理。前五是無虛偽、無希望、無名譽、無中悔、無熱惱，澄觀在中悔與熱惱之間點了因果：追悔不已就會生熱惱。後五句順理，其中前二（專求一切智道心、一切悉捨心）是大智，後三（哀愍眾生心、教化成熟心、皆令安住一切智智心）是大悲。
排誤：不要把「無希望心」讀成無所謂。它針對的是希求回報，不是不希望眾生得益——緊接著的後五句正是強烈的希望，希望他們住一切智智。離的是為己之望，存的是為他之願。
落地：五個「無」是布施現場的自檢，五個「但發」是布施之後的自檢。最難的是第四第五——施出去之後心裡翻起來，那就是中悔與熱惱，澄觀已經替我們把這條因果線畫出來了。
願成內財之施：從象馬一路到骨髓
先問：前面已施十樣外物，這裡再列十樣，有何不同？澄觀釋此云，內外之分在「以情非情而為內外」——有情識的與沒有情識的。所以這一段的十樣是寶象、寶馬、妓女、男女、己身、己頭、己眼、己身血肉骨髓、自在王位、奴僕作使——從有情之物一路推到自己的身分肢節。
澄觀判內施亦分四節：初對一個福田顯施之廣大（施給一個眾生就施這麼多事，每樣都是僧祇之數）；二以一例餘而彰施無限，先舉人例人、再舉處例處；三結成所作，該括六種無限——物、時、心、田、施、處；四顯施之殊勝離過成德。他把六無限逐一對到經文上：處遍法界所以說「普覆」、時盡未來所以說「無間息」、田盡生界所以說「普加哀愍」、施隨所求所以說「供給供養」、物該種種所以說「不令施行遇緣而息」、心住大施所以說「不生疲倦心」。
排誤：不要把「己身充滿」一類句子讀成血腥的誇張。經文每一句都附著一個心——己身是「發菩提心而用布施」，己頭是「起不放逸心」，血肉骨髓是「心無顧戀」。所捨的重點在那個心，不在那個物。
落地：六無限裡最容易先破的是「時」。人多半能施一次大的，難的是「終無間息」。所以經文說得極細——「乃至不於一彈指頃生疲倦心」。
十九種施心：七重殊勝
先問：前面已說過十句施心，這裡又列十九句，是重複嗎？答：不是。前十句是外財施時之心，這十九句是遍法界大施之後所生之心，位置與分量都不同。澄觀在此判為「有二十心：初一牒前起後；後「所謂」下正顯一十九心」，並以七重殊勝統之。
前六心（無著、無縛、解脫、大力、甚深、善攝）是巧便殊勝——不染施行、不為施縛、由遮前二而得解脫、違緣不傾、詣甚深理、無相善攝。次五心（無執、無壽者、善調伏、不散亂、不妄計）是清淨殊勝，澄觀分得很細：初句「無執」是總，總無二執；下四句是別——無壽者是無我執，其餘三句是無法執，一是不取法相、二是了唯心性、三是見性空。次三心（具種種寶性、不求果報、了達一切法）是安住殊勝。次二心（住大迴向、善決諸義）是迴向殊勝，因為具三處迴向。次一心（令一切眾生住無上智）是意樂殊勝，悲愍一切。後二心（生大法光明、入一切智智）是依止殊勝，依菩提心而立，前句是因、後句是果。末後澄觀收一句：上面所顯的施之廣大無限，就是事業殊勝；七勝具足，檀度之行才算成了。
排誤：不要把「無壽者心」當作一個孤立的名相。澄觀已經把它安在「清淨殊勝」的第二位上，與不取法相、了唯心性、見性空三句連成一組——破我執之後接著破法執，這一組是有次第的。
落地：十九心不必逐一去修。認出你目前卡在哪一重——多數人卡在第一重的第二心「無縛」：施是施了，心卻被這件施事綁住，反覆回想。
念念迴向的十願：第一願說財，其餘說法
先問：既已布施財物，何以還要在念念中另起十願？答：澄觀科此為「復迴此施願令眾生具足財法」——前面是把善根迴成布施的資具，這裡是把布施本身再迴一次，迴給眾生，令他們具足財與法。他釋十願云：初一句「財寶豐足」是豐財，因為所行是財施；其餘九句都是具法，因為積了善本。
十願的次第自有走向：從財寶豐足起，到功德藏、安隱快樂、菩薩業、第一勝法、不退轉一切智乘、普見諸佛、永離惑垢、清淨平等心，最後落到「離諸難處，得一切智」。頭一句在世間，末一句在佛智。
排誤：不要以為「願一切眾生財寶豐足」是低層次的願而略過它。澄觀特別點出它是承著財施而來——所施的是財，所願的第一句就是財，這是願與行相應，不是願低。
落地：這十願最實用的地方在「於念念中」四個字。它不是一次性的大迴向，是嵌在每一個念頭裡的短迴向。做完一件小事，心裡過一遍前兩句，也就是這一段的修法。
迴向所為的一百一十句：行布與圓融合在一段裡
先問：這一段連下一百一十句「為令一切眾生……故」，中間一個結語也沒有，怎麼讀？答：澄觀先牒一句總判——總有一百一十句，分為二：前七十二句令成行布修因至果，後三十八句令成圓融因圓果滿，此二無礙，就是迴向之意；也可以說前者是自分、後者是勝進。
前七十二句他再分六段配位：初二十一句令修善趣賢首位之行，「然純明施行」，末句「攝如來智施」是照三輪空、離諸分別而同於菩提；次十句成種性位中修行；次十句成解行位中修行，其中第十句說「無量」是指四無量心；次十句成十地位中修十度之行，第七句「圓滿無邊淨法界」通事通理所以說無邊，是方便度，第八句「成滿神通」即是大願，第九句「住平等」方可名力，第十句「入佛境」就是智圓；次十句成等覺位中修行，所以句句都有一個「普」字；後十一句成佛果位中之行。
後三十八句分四段：初十句令眾生於種性位因行圓滿；次十句令解行位因圓果滿；次八句令十地位因行圓滿；後十句令成佛果圓滿。澄觀在此處自設一防——若把這三十八句歸到前面的佛果去，就會變成『果中還在修菩薩行、還在遇善知識』，那便違背正理。所以它們必須另立一段。
排誤：不要把這一百一十句讀成一張願望清單。澄觀最後自己補了兩句：以上諸義，望一一位各有所由，怕文繁只舉大略；而且行布與圓融是無礙的，不可定執。分位是為了讀得進去，不是為了把它切死。
落地：這一段最好的讀法是找對你此刻有用的那一段。若你正在起步，讀前二十一句——它們全在說布施之心。若你正在教人，讀等覺位那十句——它們每一句都帶著「普」。
一百一十句中的兩處考據：六十種音與非一非異
先問：這一百一十句裡有沒有需要另作解釋的？答：澄觀特別停下來解了兩處。
一是「得六十種音聲」。他先指出這個數目在第十等法界無量迴向裡也出現而不具足，然後引本經〈不思議法品〉為證：如來具足六十種音聲，一一音有五百分，一一分有無量百千清淨之音以為嚴好。他又補出另一系的說法——有處說六十四音，因為聲有八轉，八轉聲各具八德（調和、柔軟、諦了、易解、無錯謬、無雌小、廣大、深遠），八八相乘就是六十四。兩說並存，此處誌錄不判。
二是「得非一非異一切功德自在神通」。澄觀釋此云，這就是十通之中的無體性無作神通——了知一切有為無為等非一非異，所以在一切染淨自他之境上轉變自在，相即相作而不落一異，業用無礙。他並指路說，非一非異若要開成四句，如〈十忍品〉所說。
排誤：不要把六十種音當作佛的一項神通來記。經文的句子是「為令一切眾生得六十種音聲，發言誠諦，皆可信受」——所願的是眾生說話有人信，音聲之數是形容，誠諦才是骨。
落地：這兩處都指向同一件事——說法。前一處說音，後一處說用。一個人若說的話沒人肯信，先不必求神通，先求「發言誠諦」。
這樣迴向的人是什麼樣的人：十三句
先問：一百一十句說完之後，經文轉入「如是悲愍利益安樂一切眾生」，這是新的一段嗎？答：是。澄觀科此為「結其成益」，並判文有十三句，顯二種生而攝一切德。
初三句顯勝妙生：清淨、離慳嫉是因，受勝妙生是果。澄觀說得很白——清淨的是戒，所以受人天之身；離慳的是施，所以有大財位；人天財位就是勝妙生，所以說「具大威德」。
後十句顯功德生。澄觀先立一個分際：人天之中即使具大財位而沒有信解等，那不叫功德生；功德生就是決定勝道。十句是：生大信解（揀異邪見與小乘）、永離瞋恚翳濁（澄觀說「翳」是癡、「濁」是貪，兼含餘障所以說「諸」）、其心清淨（此句為總，「質直」以下是別——由離瞋所以質直柔軟，由離貪所以無有諂曲，由離癡翳所以無有迷惑愚癡）、行出離行（修真定慧）、堅固平等之心（運同體悲）、白淨法力（入無漏因）、無惱無失（由離前過而不惱眾生，自行無失兼能迴向）、常修正行調伏眾生（自他兼利）、滅除不善業（滅除惡因）、修行苦行一切善根（修行善本）。
排誤：「無惱無失」四字容易滑過去。澄觀把它拆成兩截——「無惱」是對眾生說的（不惱眾生），「無失」是對自己說的（自行無失）。一句話管兩頭。
落地：這十三句是一張成果檢查表，而且是有序的。若最上面的「遠離慳嫉」沒做到，下面的「其心清淨，質直柔軟」多半也是裝的。從上往下讀，卡在哪一句，就從哪一句補。
勸別人也這樣迴向：六句與究竟十願
先問：自己迴向已足，何必「又勸眾生令其修習」？答：澄觀科此為「勸物迴向」，並說這裡的「意」通能所——就菩薩這一邊說，是為了這個緣故而教；就所教的這一邊說，是教他們也當如此。所以下面六句「為令一切眾生……故」不是重複前面的一百一十句，是勸人時所存的意。他還特別點一句：第二句裡的「性」是體性義，所以通於理與事兩邊。
接著「又以諸善根如是迴向」十句，澄觀判為究竟迴向，並說明它與前面的分別：前面展轉迴向是隨宜而說，或通因果、或通世與出世；如今迴向已到收尾，唯願得成究竟之果。他釋前二句云：安隱是無障惱，安樂是唯寂滅。
排誤：不要把這十個「究竟」讀成語氣加強。它們是位置決定的——這是整段迴向的末願，所以句句加「究竟」，前面的十願則不加。
落地：這一段給了一個容易忽略的功課：把自己在修的法教給別人，本身就是迴向的一節，不是額外的好事。
十個不執著：迴向實際的那一步
先問：前面迴的是眾生與菩提，這十個「不著」迴的是什麼？答：實際。澄觀科此為三別之第二——明向實際，並判十句為五對：一是自己的業因與業報，二是自己的身與物，三是起行的剎與方所，四是所化的眾生有與無，五是所迴的行法。
最後一對最要緊。澄觀釋此云：不著一切法，是了法空的緣故；不著無一切法，是空亦空的緣故。前九句都還可以說是「捨」，末一句是把捨的那個立場也捨掉。
排誤：不要把「不著眾生，不著無眾生」讀成前後矛盾。前一句遮的是把眾生看實，後一句遮的是把眾生看無——經文一直是雙遮，不是選邊。重頌裡有一偈正說這件事：常於諸法不作二，也不作於不二，二與不二一併都離。
落地：這十句是一個很鋒利的檢查工具。做了一件好事，心裡若浮出『我做了』，那是著身、著業；若浮出『反正一切皆空何必計較』，那是著無一切法。兩邊都在這十句的射程之內。
普施世間：三處迴向在這裡合一
先問：既已離相，何以又說「以此善根普施世間」？答：澄觀科此為三別之第三，總結三種迴向，並說它『近仍前起、遠結上文』——近的一頭是承著剛才的離相，說明離相並不妨礙隨相；遠的一頭是把前面整段收攏。他逐句對配：普施世間就是向眾生，願一切眾生成滿佛智就是向菩提，「得清淨心」以下就是向實際；末句「增長成就三世佛種」就是總結三種迴向的功能。
排誤：不要以為離相之後再說隨相是退步。經文的次序恰恰相反——先隨相（一百一十句）、再離相（十不著）、再合（普施世間），第三步比前兩步都高，因為它是在離相之後仍然肯做的隨相。
落地：這一段可以當作前面所有段落的收據。做過、捨過、也看空過之後，明天照常去做——那才是「不礙隨相」。
修這迴向的時候，當下成了什麼德：十二句
先問：迴向講完，經文轉說「修行如是迴向之時，超出一切」，這是果報嗎？答：不全是。澄觀科此為「迴向成益」的第一段——因位廣大德，並先點明「牒成益之時」四字，顯示正修的當時就成此益，不是等到將來。
十二句中，初二句是總：「超出一切，無能過者」顯深、「一切世間所有言辭悉共稱讚亦不可盡」顯廣。後十句澄觀攝為五對：一是所行所見對（普修菩薩諸行、往詣佛土見佛，又能見一切世界菩薩所行——先見果、後見因）；二是說法深廣對（分別甚深句義、得陀羅尼演說妙法，事理善巧所以法義甚深、總持廣包所以辭辯無斷）；三是現身嚴剎對（普現其身供養諸佛、嚴淨佛剎，於嚴剎中先果後因）；四是成就攝生對（令眾生清淨成就、勤修波羅蜜攝取眾生）；五是遠聽速往對（得無礙耳聽聞法輪、分身普詣諸佛世界）。他釋末一對的三個「無」云：不假靜慮所以說無依，不起加行所以說無作，不染通境所以說無著；又釋「與諸菩薩等同一見」云：所詣之剎雖多，道風並無兩樣。
排誤：不要把「不生一念捨離之心」讀成一句形容。它在「遠聽」這一半裡，說的是聽法之後必定修行——澄觀說「聽必修行」，聽而不行就是捨離。
落地：五對之中最可下手的是第二對。分別甚深句義而能演說，靠的是「事理善巧」；理上通了、事上也熟了，話才說得又深又不斷。
何況成佛：十種平等清淨
先問：前段既已說得那樣廣大，這一段的「何況」是什麼意思？答：澄觀科此為果德清淨，並判為二節：一是牒現況當——結前面的因德尚且如此無盡，何況將來成就果德，那還可量嗎；二是「一切佛剎」以下懸解當相，也就是預先描出成果的樣子，略舉十種。
十種中，澄觀說前六（佛剎、眾生、身、根、業果、眾會道場）是果相圓備，後四（圓滿行、法方便智、如來諸願迴向、諸佛神通境界）是舉因顯果——因為這個果之所以滿，正由因之圓。他又解為什麼句句說「清淨」、又說「平等」：清淨是無染不盡，平等是無理不證；染與淨都是虛的所以說平等，淨相符於理所以只說清淨。
這一段之後，澄觀在此下了一句判語：這樣的因果德用，若不是圓教諸位相攝，地前的人怎麼可能得到這種無礙？法藏在六十本同處也說了幾乎一樣的話。二家於此無異——十迴向還在地前，而所成之德已通果位，所以然者唯在諸位相攝。
排誤：不要把這十句讀成成佛之後才有的境界。經文的句法是「尚能……況復……」，重心在前半——現在修行時已經如此，將來自不待言。
落地：這一段可以醫一種常見的洩氣：覺得自己位次太低、成果太遠。澄觀的回答是位次相攝——地前所修的一節，本身就通著果位那一頭。
十五對不違：事與事、事與理、理與理
先問：忽然來三十句「不違」，這是在說什麼？答：澄觀科此為會違自在德，並先辨這一段的起頭有兩重結——一是近結上面的果德（果德無邊、上文說「不盡」，所以這裡說「一切功德清淨」）；二是通結因果，因為隨相之益已說完，要顯得隨相之益即有離相之益，所以總結說「得一切功德……圓滿莊嚴」，由此才有下面的種種不違。
十五對他分作四段：初十一對是法與法相望而無違，其中前六對是事事無違（依正、業果、王所、心境、業報、正助），次二對是事理無違（法性與相、法生與性），再三對是理理無違（依正、人法、能所）；次二對是世與世無違；次一對是世與法無違；末一對是因果無違，也就是總結。
事事所以無違，澄觀給了三個理由：隨性融故、緣起相由故、同一緣起義故。事理所以無違，他說：性不違相，是理能成事；相不違性，是事能顯理，並補兩句古語——不動真際而建立諸法，不壞假名而說實相。理理無違他舉「離欲際平等不違一切眾生安住平等」為例：離欲際是所證之理，眾生安住是能證之智，智冥於理，所以二者不違。他往下還開了五重四句窮究剎與眾生、事與無性的相即不即，末後自己收一句：門雖不同而有多種差別，論實理則諸句無不融通。
法藏以為的不同。他把三十句十五對分作三段——前七對明融緣起事而令違相盡、中一對是理事互融、後七對是會緣就實而顯理融無違，並說這也是顯法的漸次。他給的事事無違之理是兩條：一由各各緣起相資相順所以離相違，二由各各相依而互無自性，自性既無，誰與誰相違。二家所分之數與所立之理各異，此處誌錄不判。
排誤：「業不違業道」一句，八十本作「業道」，六十本作「業迹」。澄觀釋此云：行前之思方便造業只名為業，思所起的身口意行名為業道，因為是思之所遊履；晉經名業迹，迹就是道。法藏在六十本同處另列了遠公、辯師二家之說並自出四釋。不要把「業道」讀成十善業道的那個「道」。
落地：十五對可以當作一種對治用。人心裡的違，多半在第一對——覺得自己所處的環境（剎）與自己這個人（眾生）互相為難。經文說二者不違，澄觀說理由是「緣起相由」：環境是共業所現，你也在那個共業裡。
二十種平等：相盡之後所得
先問：不違已經說完，「得業平等」以下二十句是重複嗎？答：不是。澄觀科此為相盡平等德，並判為二節：初十句是得平等離相之益，後十句（從「得承事一切諸佛」起）是得不壞諸相之益。
前十句是業、報、身、方便、願、一切眾生、一切剎、一切行、一切智、三世諸佛，句句說「平等」；後十句是承事諸佛、供養菩薩、種善根、滿大願、教化眾生、了知一切業、承事供養善知識、入清淨眾會道場、通達正教、成滿白法，句句不說平等而說所成之事。一離相、一不壞相，前後正相對。
排誤：不要以為說了「平等」就不必做事了。經文緊接著十句全是事——承事、供養、種、滿、教化、了知、入、通達、成滿。相盡不是事盡。
落地：這二十句是本段全部工夫的收帳。前十句對治『做久了心裡起高下』，後十句對治『講平等講到不肯動手』。兩邊都給了。
結名與成就此迴向的九種果
先問：經文說「是為菩薩摩訶薩第七等隨順一切眾生迴向」之後，為什麼還有一長段？答：澄觀科此為位果，與前面的成益不同——成益是就位中所得之果說，位果是就位滿說。他判這一段有二十一句：初一句是牒前，末一句是總結，中間十九句攝為九種果。
九果是：一斷染果（摧滅魔怨是止惡緣，拔諸欲刺是斷惡因）；二入證果（得出離樂是證因，住無二性是正證）；三益生果（具大威德，是護生之因）；四內外超勝果（內德與外用）；五寂用無礙果（往一切剎、入寂滅處）；六行願廣大果（具一切身、成菩薩行、於諸行願心得自在）；七智通殊勝果（分別了知一切諸法、悉能遍生一切佛剎）；八見聞自在果（得無礙耳、得淨慧眼）；九修行具足果（於一切境界成就善根是成就，於一切法得無所得是無得）。
法藏以為的不同。他依六十本判位果十六句，二句為一對而攝為八對。所判之句數與果數皆異，源在兩本的句子多寡不同，此處誌錄不判。
排誤：不要把「於一切法，得無所得」讀成一句掃尾的空話。澄觀把它安在第九果的後半，與前半「成就善根」配成一對——先成就、後無得，這是一果的兩面，不是否定前面。
落地：九果之中第九最可作日課。做成了一件善事（成就善根），末了心裡不留一個『我得了什麼』（得無所得），一天之內就走了一遍第九果。
二十一偈：長行說過的，頌裡怎麼收
先問：長行已如此周詳，重頌二十一偈是重說一遍嗎？答：不是。澄觀科此為三分——初十一偈頌迴向、次九偈頌成益、後一偈結讚，並逐段對到長行上：初半偈頌所迴善根，其餘頌攝將迴向，其中初三偈半頌「迴己修善願成資具以施眾生」、次五偈頌「復迴此施願令眾生具足財法」、後二偈（「菩薩言詞」以下）頌迴向實際；「知諸世間」以下頌成益，初二偈頌因德廣大、次五偈頌果德清淨、後二偈頌相盡平等。他特別點出一件事：會違自在一段頌裡略去不頌，因為長行已經說得很詳盡了。他又補一句：頌這三段的氣勢與長行略有不同——長行是直說其益，頌則兼顯迴向之因。
法藏以為的不同。他判二十一偈作初半偈頌行相、中間諸偈頌迴向、末一偈頌迴益，頌迴向之中再分三偈、六偈、十偈半。所分與澄觀不合，此處誌錄不判。李通玄則逕記其行數而不釋，說頌總有四十二行，文義自具，不煩更釋。
排誤：不要以為頌只是長行的縮寫。頌裡有幾句是長行沒有明說的——「知諸世間悉平等，莫非心語一切業」「莫不皆由業力成，若滅於業彼皆盡」「菩薩了知諸法空……眾生業報亦不失」，這幾句把長行的「不著業，不著報」推到了業與空的關係上，是頌獨有的一節教。
落地：二十一偈可以當作全段的隨身本。若記不住三十一句善根與一百一十句所為，記住第一偈也夠用——所作的功德不論多微、乃至一念之修，都能迴向到無邊際。這一偈就是這一整向的入口。
承衍
「等隨順」之名的兩軌。澄觀從能所平等立名——所順的眾生無相平等，能順的心智照見亦平等；李通玄從十度配位立名——第七位是方便波羅蜜主大悲門，以方便智入生死海，隨眾生根品同行利生，所以叫等隨順。前者是名義之釋，後者是行位之釋。李通玄並把善財所參的觀世音配在這一位上，且以三位第七相貫：十住第七以休捨優婆夷表慈悲，十行第七以滿足王表慈悲，十迴向第七以觀世音表慈悲。二軌並存，不判。
「觀自在」與「觀世音」之爭。李通玄在此段力主舊譯而斥新譯，說新經翻作「觀自在」不可依——因為「觀自在」所彰的是觀照世出世間無相理智之自在，不是慈悲之行；照名表法來說，觀自在是表第六般若波羅蜜之位，不是第七方便波羅蜜入生死同眾生行之名。他斷言此由翻譯者之誤，並自陳「今此一位依舊不依新翻」。這是古德就譯名所下的判，並錄不判。
三家所分句數之異。所迴善根之數，澄觀依八十作三十一句、法藏依六十作三十句、李通玄依八十作三十二種。三段之義，澄觀作分齊與所依緣與體性，法藏作善體與約境與約十度行，法藏所牒引的光統則作「初十行出自中、次十起從緣發、後十功成在己」。施心之數，澄觀依八十作二十心（牒一顯十九），法藏依六十作十四心。迴向所為之數，澄觀與李通玄皆作一百一十，法藏依六十並依遠法師之分作一百十八句。位果之數，澄觀作二十一句九果，法藏作十六句八對。重頌之分，澄觀作十一與九與一，法藏作半偈與中間諸偈與末一偈。所爭之源，半在底本列句之異（八十與六十的句數本就不同），半在計法之異。並錄不判。
六十本此向之名前後不齊。六十華嚴品內的徵句與結句皆作「第七等心隨順一切眾生迴向」，比八十多一個「心」字；而六十自身在十迴向列名之處又作「隨順等觀一切眾生迴向」。同一本前後兩名，逐字並錄，不作取捨。法藏所疏之標題依六十品內之文，澄觀之標題依八十，各依其本。
與本經他品之相繫。「得六十種音聲」一句，澄觀引本經〈不思議法品〉為證，並指出第十等法界無量迴向處亦有此數而不具足；「得非一非異一切功德自在神通」一句，澄觀指其四句之開如〈十忍品〉所說；「得一切佛無盡法明」一句，澄觀引〈十地品〉第八地「如來法明有無量轉」為釋。李通玄釋「眾生不違一切剎」則指〈世界成就品〉具明眾生心之差別。此四處皆可對讀。
《本業》之引唯繫澄觀。澄觀《疏》釋名處引《本業》云「以觀善惡父母無二，一相一合相，故名隨順觀一切眾生迴向，名無等字釋有等義」，並附一家之釋——善惡即怨親，二者平等俱生法身，皆名父母；善父母是方便般若，惡父母是無明貪愛，不滅癡愛而起明脫，所以無二相，智契無二名一合相。本編唯繫澄觀所引，不作《本業》原句直引。
First See Clearly What This Section Is Doing
The ten dedications have reached the seventh, and its name is “the dedication that accords equally with all sentient beings.” In the first six dedications the roots of goodness have already been given away layer upon layer; at this one the scripture suddenly turns back and spends a long passage listing out, clause by clause, ‘those roots of goodness that are to be dedicated’ — thirty-one clauses in all — and only then sets to work at dedicating. This sequence is itself the character of this dedication: it is not that the posture of dedicating comes first, but that what is really in one's hands is counted up first.
The one who speaks, from beginning to end, is the single bodhisattva Vajra Banner. He himself asks, “what is the bodhisattva-mahāsattva's dedication that accords equally with all sentient beings,” and himself answers on downward, with no other bodhisattva breaking in with a question and no voice from the Tathāgata in between, until at the last he concludes by himself with the sentence, “Sons of the Buddha! This is the bodhisattva-mahāsattva's seventh dedication, the dedication that accords equally with all sentient beings,” and then, carried by the Buddha's spiritual power, speaks twenty-one verses. The whole section is one question and one answer, running straight through in a single breath.
How are the three graphs “according equally” to be taken? Chengguan explains this, saying: with roots of goodness one accords with beings and benefits them by a mind of equality; and this graph “equal” runs through to both ends — the beings who are accorded with are of themselves without marks and equal, and the mind and wisdom that does the according is equal too when its light falls on them; the name is taken from the side of the dedication, because “equal” just is “according.” He further cites one line from the Pusa yingluo benye jing in support: by contemplating that good and evil parents are not two, of one mark and one conjoined mark, it is therefore named the dedication of contemplating and according with all sentient beings. So this dedication is not ‘I treat everyone equally,’ but ‘the one accorded with and the one who accords are of themselves the two faces of a single thing.’
Li Tongxuan thinks otherwise. He establishes the name not from the equality of the one who accords and the one accorded with, but from the matching of the ten perfections to the stations: the seventh station has the pāramitā of skillful means for its master and great compassion for its gate; the first six perfections are the mind that cultivates going out of birth-and-death, and the latter four perfections, from the seventh on, are the taking of the wisdom of skillful means back into birth-and-death to transform sentient beings. He therefore matches Sudhana's teacher Guanshiyin to this station. The two accounts stand together, the one entering by the meaning of the name and the other by the station of practice; here they are recorded without adjudication.
As for the frame of the whole section: Chengguan outlines it as the two stretches of prose and repeated verses; the prose is further divided into the two layers of the practice of the station and the fruit of the station, and within the practice of the station there are the three parts of restating the name and raising the question, explaining broadly in accordance with the question, and concluding the name in accordance with the explanation. What follows here goes by the scripture's own passages, speaking part by part.
The Roots of Goodness Dedicated: Why Thirty-One Clauses Have to Be Listed So Finely
Ask first: the weight of dedication lies in the “dedicating” — why must the roots of goodness first be listed out as thirty-one clauses? Answer: because “dedicating” is not an empty act; it must have something that is dedicated. These thirty-one clauses are the spreading out of ‘what you actually have in hand.’ Chengguan explains this, saying that these thirty-one clauses divide into three portions — the first eleven clauses make clear the measure of the roots of goodness, the next ten the conditions on which the roots of goodness depend, and the last ten the nature of the roots of goodness.
The first eleven clauses are quantity. Small, great, and broad divide by the measure of the mind: Chengguan says that to give with a small mind is called a small goodness, to give for the sake of awakening is called great, and to give for the benefit of others is called broad. Many, measureless, and of every different kind divide by class: what has not yet reached the measureless can only be called many, and three set against five is called of every different kind. The remaining five clauses — as many as dust motes, asaṃkhyeya, without border, unthinkable, unweighable — speak of manyness by number, and the last two of them also show forth what is profound and hard to think, boundless at every side.
Clear away a misreading: do not read “small roots of goodness” as goodness not worth mentioning. It stands in one portion together with great and broad; these are three measures of mind in one and the same good deed, not three grades of goodness — one and the same giving is small if the mind is small, great if it is for awakening, broad if it is for others.
Brought down to the ground: this passage is an inventory sheet. The fault a practitioner most easily falls into is remembering only the “great deeds” he has done, whereas half of the thirty-one clauses are what you do every day and never count — the inner field, the outer field, the field of cultivating good minds of every kind. Only when you count these in do you know how much you actually have to dedicate.
The Three Portions Enter Into One Another: Here the Huayan Way of Reading Shows Its Face Once
Ask first: if the three portions are the three layers of quantity, condition, and substance, why should they not each be kept to itself? Answer: at this point Chengguan lets fall an important sentence — every one of the first eleven clauses runs through all of the middle ten, every one of the middle ten is able to give birth to all of the last ten, and every one of the last ten can hold within it all of the first ten; every one of the first eleven encompasses the twenty that follow. Having said this he adds only four graphs: “ponder it and it will show itself.”
This is a demonstration, upon a numbered set of dharmas, of the Huayan way of reading. Read in the ordinary way, the thirty-one clauses are a list; read by this sentence of Chengguan's, they are thirty-one mirrors reflecting one another — within a single “small root of goodness” there are contained the ten conditions of the field of the Buddha, the field of the Dharma, the field of the Saṅgha, and the rest, and also the ten substances of giving, precepts, patience, vigor, concentration, and wisdom.
Clear away a misreading: do not, because of this, wipe out the distinction of the three portions. Chengguan first divides three portions and afterward speaks of their mutual holding; the dividing is a real dividing and the holding a real holding, not first a dividing and then an overturning of it.
Brought down to the ground: in reading these thirty-one clauses there is no need to demand that ‘every clause be matched up one to one.’ Take hold of the one that touches you most nearly — say, “roots of goodness of diligently cultivating every kind of relinquishing” — and then ask: is the field of the Buddha in this clause? Is contemplating with wisdom in it? Is sheltering and nourishing the world in it? If all are there, you have read those four graphs of Chengguan's rightly.
The Middle Ten Clauses and the Last Ten: Where Roots of Goodness Come From, and What They Have for Their Substance
Ask first: since the middle ten clauses are called “roots of goodness of a field,” is the field the root of goodness, or are the roots of goodness born from the field? Answer: it is the latter. Chengguan explains this, saying that among the middle ten clauses the first five are the fields that serve as conditions — the first four (Buddha, Dharma, Saṅgha, good friend) are the fields that wisdom takes as its object, and the last one (all sentient beings) is the field that compassion takes as its object; the last five are the fields of making and cultivating — the first clause, skillfulness in means, is the wisdom that does the cultivating; the second, cultivating good minds of every kind, is the mind that does the cultivating; the third and fourth, the inner field and the outer field, are the fields contemplated; the fifth, the borderless dharmas that assist the path, is the dharma cultivated, for it is upon seeing this dharma that one can rouse up the practices of the ten perfections and the rest.
The last ten clauses are the nature. Chengguan says that the first seven can be understood; the eighth, “gathering together borderless merit,” is the piling up of virtue by the mind of vowing; the ninth, “diligently cultivating the practices that are the bodhisattva's work,” is the accomplishing of the work of practice by the power of mindfulness in practicing and the power of eloquence in speaking the Dharma; the tenth, “everywhere sheltering and nourishing every world,” is the being able to shelter and to nourish because of sovereignty in wisdom.
Clear away a misreading: do not read “the inner field” as merely the inner mind and “the outer field” as merely outer things. Chengguan judges these two clauses to be “the fields contemplated,” that is, the objects that are contemplated, not the mind that contemplates; the mind that contemplates is in the clause before.
Brought down to the ground: this passage points the road for a practitioner. If roots of goodness never manage to grow, it is most often because the fields that serve as conditions are narrow — of the four fields of wisdom (the Three Jewels and the good friend) only one or two are met with over long stretches, and the field of compassion (all sentient beings) hardly comes in at all. Widen the conditioning fields and the substance thickens of itself.
Having Cultivated These Roots of Goodness, What Does a Person Become
Ask first: once the roots of goodness have been listed, dedicating ought to follow — why is a long passage of “practicing and abiding, entering and gathering in” inserted in between? Answer: Chengguan outlines this as “virtue accomplished by cultivation,” that is, the function of the practice spoken of after the substance of the practice. This passage falls into two stretches: first a restating of the ten clauses of what has been cultivated, and then a showing of the virtue accomplished.
Of the first ten clauses, Chengguan says the first is general and the remaining nine are particular — abiding in attention, entering by applied effort, gathering the practice so that it is one's own, gradually accumulating so that it becomes much, borrowing conditions as support, illuminating the phenomena and the principle of it, the hindrances of confusion not arising: these seven are self-cultivation; the last two clauses, “setting forth and rousing up,” are the turning of it to teach others — opening it up and pointing it out, and urging others to practice as it is spoken. He adds one more important sentence: cultivate any single goodness and these ten are there. That is to say, these ten clauses are not ten stages, but ten faces that are all present at once whenever any good deed is cultivated to completeness.
The passage that follows, from “he obtains a mind able to bear” on, Chengguan judges as ten pairs, each pair containing cause and fruit: obtaining patience and stilling evil; gathering in the faculties and being complete in precepts; departing from what is upside down and carrying out what is right; receiving from above and supporting below; the buddhas' protection and the increase of goodness; abiding on the vow and rousing up the work; the mind being equal to the buddhas and so heading toward the place of awakening; entering the Buddha's power within and passing beyond the world in outer marks; not delighting in the reward to come and not being greedy for present ease; not clinging to the practices and yet cultivating dedication. He further gathers them up: of the ten pairs the first eight accomplish virtue and the last two depart from faults — the ninth departs from the ordinary person, the tenth from the lesser vehicle.
Clear away a misreading: of the last pair, which says “he does not cling to the practices; he takes all his roots of goodness and dedicates them,” Chengguan points out expressly that although the two graphs “dedicate” appear here, the sense is still speaking of the goodness that is to be dedicated, and dedicating has not yet begun. The boundary of the passage must be seen clearly.
Brought down to the ground: these ten pairs can be used as a checklist. The ninth pair is the one most easily missed — “he does not delight in being born among the gods, is not greedy for wealth and ease”; to cultivate well and then begin inwardly to expect a reward is to have fallen upon this very pair.
Gathering In by the Mind of Awakening: Here Lies the Seed of the Three Dedications
Ask first: since the roots of goodness have already accomplished virtue, one might simply dedicate them — why must one first “think in this way”? Answer: Chengguan outlines this as the first part within “gathering in and about to dedicate,” the calling to mind of the dharma that is the root cause of the goodness cultivated, and only then comes the properly dedicating. The scripture speaks five clauses: these roots of goodness are what the mind of awakening has gathered together, pondered out, roused up, resolved upon and delighted in, and increased and helped. Chengguan explains this, saying that these five clauses show in general that all goodness comes from the mind of awakening — gathered together by much hearing, pondered as to its meaning, roused up into practice, resolved upon and delighted in without weariness, and only thereby profound and only thereby broad.
Then the three clauses “all of it is for pitying all sentient beings, all of it is for seeking omniscience in all its modes, all of it is for accomplishing the Tathāgata's ten powers”: Chengguan says these three clauses show precisely the meaning of the three dedications of the mind of awakening — the wisdom of all modes realizes the true limit, and so the three minds of awakening dedicate to the three places. That is to say, the three places of dedicating to beings, to awakening, and to the true limit have their seed settled already in this one thought, and one need not wait for a later passage for them to appear.
Clear away a misreading: do not read “he thinks in this way” as a kind of self-encouragement. The scripture goes straight on to say, “when he thinks in this way, his roots of goodness increase and advance and will never retrogress” — this one thought has efficacy; it turns the roots of goodness from a state in which they might retrogress into one in which they do not.
Brought down to the ground: this passage gives a very concrete method. When you have done a good deed, do not at once think about its reward, but turn back and acknowledge once where it came from: this came from that first thought of aspiration of mine. Acknowledge it once, and the root of goodness advances a layer.
Vowing That They Become the Giving of Outer Wealth: Ten Kinds of Thing and One “Suppose There Were One Person”
Ask first: a dedication may be dedicated so as to become any practice — why does the scripture vow precisely that it accomplish giving? Chengguan here asks and answers himself, giving three reasons: first, one is oneself furnished with the supporting conditions of the practice, and so it says “cultivate the bodhisattva's practice”; second, sentient beings are benefited on the spot, and so it says “give it all away to all”; third, dāna (giving) is the head of the six perfections, and by raising one the other four are exemplified, so that this one practice of giving is complete in every practice. Fazang set himself the same question and answered somewhat differently: wealth and the like benefit them at present and cause them to leave suffering; by giving one gathers them in so that they enter the Dharma and accomplish practice; and the goodness so produced is dedicated and given to beings — the other practices do not carry these three meanings together, and so giving alone is taken.
The ten kinds of thing are precious things, clothing, fine incense, articles of adornment, measureless maṇi jewels, fine flowers, the finest flavors, goods and wealth, couches and seats, and jeweled crowns, and every one of them is to fill asaṃkhyeya worlds. Chengguan says that this part shows the vastness of the giving, because each single item is of the number of asaṃkhyeya.
The real barrier lies in the sentence that follows: “Suppose there were one person who, for all the kalpas of the future, came constantly to beg: I would give him these things and never grow weary and take rest.” Chengguan judges this as “setting forth the limitlessness of the giving” — long in time, many in fields, according with what is asked and without weariness. That one person keeps coming to ask, and asks until the kalpas of the future are exhausted, is far harder than ten kinds of thing filling the worlds.
Clear away a misreading: do not read this passage as a spreading out of the imagination. It is a test question about the measure of the mind: that things be many is not hard to imagine; what is hard is the four graphs “came constantly to beg.”
Brought down to the ground: reading this far, one may well ask oneself a question — if there were a person who asked today, asked again tomorrow, and asked for a whole lifetime, at which time would I begin to weary? The “never grew weary and took rest” of the scripture is the lesson that begins to be counted from that very time.
The Ten Clauses of Mind at the Time of Giving: Five Departing from Faults, Five According with Principle
Ask first: in giving it is enough to give the thing away — why bother about what mind there is? Answer: Chengguan outlines this as “making clear the surpassingness of the giving, departing from faults and according with what is present,” and judges the ten clauses as two halves — the first five depart from faults, the last five accord with principle. The first five are without pretense, without hope, without wanting a name, without regret partway, without fretting and burning, and between regret and fretting Chengguan marks a cause and effect: to go on regretting will give rise to fretting and burning. Of the last five, which accord with principle, the first two (the mind that seeks solely the road of omniscience, and the mind that gives everything away) are great wisdom, and the last three (the mind that pities beings, the mind that transforms and ripens them, and the mind that causes all of them to abide in the wisdom of omniscience) are great compassion.
Clear away a misreading: do not read “without a mind that hopes” as indifference. What it is aimed at is hoping for a return, not the not hoping that beings be benefited — the five clauses that immediately follow are precisely a strong hoping, hoping that they abide in the wisdom of omniscience. What is departed from is the hope for oneself; what is kept is the vow for others.
Brought down to the ground: the five “withouts” are for self-examination on the spot of giving, and the five “rouses only” for self-examination afterward. The hardest are the fourth and the fifth — when after the giving the mind churns up, that is regret and fretting, and Chengguan has already drawn out this line of cause and effect for us.
Vowing That They Become the Giving of Inner Wealth: From Elephants and Horses All the Way to the Marrow
Ask first: ten outer things have already been given above; what is different about listing ten more here? Chengguan explains this, saying that the division of inner and outer lies in “taking what has feeling and what has not for inner and outer” — what has the consciousness of feeling and what has not. So the ten items of this passage are jeweled elephants, jeweled horses, women musicians, men and women, one's own body, one's own head, one's own eyes, the blood and flesh and marrow of one's own body, sovereign royal stations, and servants and attendants — pressing on from things that have feeling all the way to one's own station and limbs and joints.
Chengguan judges that the inner giving too falls into four parts: first, over against a single field of merit it shows the vastness of the giving (giving to a single sentient being he gives all these things, each of them of the number of asaṃkhyeya); second, by one it exemplifies the rest and so displays the limitlessness of the giving, first raising a person to exemplify persons and then a place to exemplify places; third, it concludes what is done, encompassing six limitlessnesses — of thing, of time, of mind, of field, of giving, and of place; fourth, it shows the surpassingness of the giving, departing from faults and accomplishing virtue. He matches the six limitlessnesses one by one to the scripture: place reaches through the Dharma realm, and so it says “sheltering everywhere”; time exhausts the future, and so it says “never cut off or resting”; the field exhausts the realm of beings, and so it says “pitying them everywhere”; the giving accords with what is asked, and so it says “supplying and offering”; the things encompass every kind, and so it says “not letting his practice of giving stop on meeting some circumstance”; the mind abides in the great giving, and so it says “not giving rise to a weary mind.”
Clear away a misreading: do not read sentences of the sort “filled with my own body” as a bloody exaggeration. Every clause of the scripture has a mind attached to it — one's own body is “given away with the mind of awakening roused up,” one's own head “with a mind that is not heedless,” the blood and flesh and marrow “with no clinging or attachment in the mind at all.” The weight of what is relinquished lies in that mind, not in that thing.
Brought down to the ground: among the six limitlessnesses the one that breaks first is most often “time.” Most people can give greatly once; what is hard is “never cut off or resting.” And so the scripture says it exceedingly finely — “not, even for the space of a finger-snap, giving rise to a weary mind.”
The Nineteen Minds of Giving: Seven Layers of Surpassingness
Ask first: ten clauses of the mind of giving have been spoken already; are these nineteen clauses a repetition? Answer: they are not. The earlier ten clauses are the mind at the time of the giving of outer wealth; these nineteen clauses are the minds that arise after the great giving that reaches through the Dharma realm — their place and their weight are both different. Chengguan judges here that “there are twenty minds: the first restates what came before and raises what follows; from ‘that is to say’ on, the nineteen minds are properly shown,” and he gathers them under seven layers of surpassingness.
The first six minds (unstained, unbound, released, of great strength, most profound, gathering in well) are surpassingness of skillful device — not stained by the practice of giving, not bound by the giving, released by the blocking of the first two, not overturned by adverse conditions, reaching the most profound principle, gathering in well without marks. The next five minds (not grasping, not seeing a life-holder, well tamed, not scattered, not falsely reckoning) are surpassingness of purity, and Chengguan divides them very finely: the first clause, “not grasping,” is general, generally without the two graspings; the four clauses below are particular — not seeing a life-holder is the absence of the grasping at self, and the remaining three are the absence of the grasping at dharmas: first, not taking up the marks of dharmas; second, understanding that the nature is only mind; third, seeing that the nature is empty. The next three minds (complete in the nature of every kind of jewel, not seeking fruit and reward, penetrating all dharmas) are surpassingness of abiding. The next two minds (abiding upon the great dedication, deciding well every meaning) are surpassingness of dedication, because they are complete in the three places of dedication. The next one mind (causing all sentient beings to abide in unsurpassed wisdom) is surpassingness of intent, pitying all. The last two minds (giving birth to the great light of the Dharma, entering the wisdom of omniscience) are surpassingness of what is relied upon, established in dependence on the mind of awakening, the first clause being the cause and the latter the fruit. At the end Chengguan gathers it in one sentence: the vastness and limitlessness of the giving shown above is surpassingness of work; and only when the seven surpassingnesses are complete is the practice of the perfection of giving accomplished.
Clear away a misreading: do not take “the mind that does not see a life-holder” for an isolated term. Chengguan has already set it in the second place of “surpassingness of purity,” joined into one group with not taking up the marks of dharmas, understanding that the nature is only mind, and seeing that the nature is empty — after breaking the grasping at self comes the breaking of the grasping at dharmas, and this group has a sequence.
Brought down to the ground: the nineteen minds need not be cultivated one by one. Recognize which layer you are stuck at — most people are stuck at the second mind of the first layer, “unbound”: the giving has been given, but the mind is tied up by that act of giving and turns it over and over.
The Ten Vows of Dedicating in Each Thought-Moment: The First Vow Speaks of Wealth, the Rest Speak of Dharma
Ask first: since wealth and goods have been given already, why rouse ten further vows within each thought-moment? Answer: Chengguan outlines this as “dedicating this giving again and vowing that beings be complete in wealth and Dharma” — before, the roots of goodness were dedicated so as to become the articles of giving; here the giving itself is dedicated once again, dedicated to beings, causing them to be complete in wealth and in Dharma. He explains the ten vows, saying: the first clause, “rich in wealth and jewels,” is abundance of wealth, because what is practiced is the giving of wealth; the remaining nine clauses are all completeness in Dharma, because the root of goodness has been accumulated.
The sequence of the ten vows has a direction of its own: from being rich in wealth and jewels, on to the treasury of merit, peace and ease, the bodhisattva's work, dharmas of the first rank, the vehicle of omniscience that does not retrogress, seeing all the buddhas everywhere, being forever parted from confusion and defilement, and a pure and equal mind, and coming to rest at last on “leave every difficult condition and obtain omniscience.” The first clause is in the world, the last in the Buddha's wisdom.
Clear away a misreading: do not suppose that “may all beings be rich in wealth and jewels” is a vow of a low order and pass it over. Chengguan points out expressly that it comes carried by the giving of wealth — what was given was wealth, and so the first thing vowed is wealth; this is the vow answering to the practice, not a low vow.
Brought down to the ground: the most usable point of these ten vows lies in the four graphs “in each thought-moment.” It is not a single great dedication made once, but a short dedication set into every thought. When you have done one small thing, to run the first two clauses through your mind is just the practice of this passage.
The Hundred and Ten Clauses of What the Dedication Is For: The Sequential and the Fused Set Together in One Passage
Ask first: this passage runs a hundred and ten clauses of “so that all beings may … ” straight down without a single closing word in between — how is it to be read? Answer: Chengguan first restates a general judgment — there are a hundred and ten clauses in all, divided into two: the first seventy-two clauses cause the accomplishing of the sequential cultivating of cause up to fruit, and the latter thirty-eight clauses cause the accomplishing of the fused fullness of cause and completeness of fruit; that these two are unobstructed is the intent of the dedication. It may also be said that the former is one's own portion and the latter the advance beyond it.
The first seventy-two clauses he divides further into six portions matched to the stations: the first twenty-one clauses cause the cultivation of goodness so as to head toward the practice of the station of Worthy Head, and “yet they make clear the practice of giving purely,” the last clause, “gather in the wisdom of the Tathāgata,” being the illumining of the emptiness of the three wheels and the departing from every discrimination, and so the same as awakening; the next ten clauses accomplish the cultivation within the station of the lineage; the next ten accomplish the cultivation within the station of understanding-and-practice, and the tenth clause of them, which says “measureless,” refers to the four measureless minds; the next ten accomplish the cultivation of the practice of the ten perfections within the station of the ten grounds, where the seventh clause, “full in the borderless pure Dharma realm,” runs through both phenomena and principle and so says “borderless,” and is the perfection of skillful means, the eighth clause, “fulfill the spiritual penetrations,” is the great vow, the ninth clause, “abide in equality,” may then be named power, and the tenth clause, “enter the fields of the buddhas,” is the fullness of wisdom; the next ten accomplish the cultivation within the station of equal awakening, and so every clause carries the graph “everywhere”; the last eleven clauses accomplish the practice within the station of the Buddha's fruit.
The latter thirty-eight clauses divide into four portions: the first ten cause beings to be full in the practice of the cause within the station of the lineage; the next ten cause the station of understanding-and-practice to be full in cause and complete in fruit; the next eight cause the station of the ten grounds to be full in the practice of the cause; the last ten cause the fruit of buddhahood to be complete. Chengguan here sets up a guard for himself — if these thirty-eight clauses were assigned to the Buddha's fruit above, it would come out that ‘within the fruit one is still cultivating the bodhisattva's practice and still meeting good friends,’ which would go against right principle. And so they must be set up as a separate portion.
Clear away a misreading: do not read these hundred and ten clauses as a list of wishes. Chengguan himself adds two sentences at the end: as for the meanings above, each has its own ground with respect to each single station, but fearing a lengthy text he has raised only the general outline; moreover, the sequential and the fused are unobstructed and must not be fixedly grasped. The division into stations is so that one may read one's way in, not so that it may be cut dead.
Brought down to the ground: the best way to read this passage is to find the portion of it that is of use to you at this moment. If you are just setting out, read the first twenty-one clauses — they all speak of the mind of giving. If you are teaching others, read the ten clauses of the station of equal awakening — every one of them carries the graph “everywhere.”
Two Points of Apparatus Within the Hundred and Ten Clauses: The Sixty Kinds of Voice, and Neither One Nor Different
Ask first: within these hundred and ten clauses, is there anything that needs a separate explanation? Answer: Chengguan expressly stops and explains two places.
The first is “obtain the sixty kinds of voice.” He first points out that this number appears in the tenth dedication, the dedication equal to the Dharma realm and measureless, without being complete there, and then cites this scripture's chapter “The Inconceivable Dharmas of the Buddha” as evidence: the Tathāgata is complete in sixty kinds of voice, each voice having five hundred parts, and each part having measureless hundreds of thousands of pure sounds for its adornment. He further supplies the account of another line — that in some places sixty-four sounds are spoken of, because sound has eight turnings and each of the eight turning-sounds is complete in eight virtues (harmonious, gentle, clear, easily understood, without error, not thin and small, vast, and far-reaching), so that eight times eight is sixty-four. The two accounts stand together, and here they are recorded without adjudication.
The second is “obtain the sovereign spiritual penetration of all merit that is neither one nor different.” Chengguan explains this, saying that this is, among the ten penetrations, the penetration without substance-nature and without contrivance — knowing that all the conditioned and the unconditioned and the rest are neither one nor different, and so transforming with sovereignty within all the fields of defiled and pure, self and other, being each other and making each other without falling into oneness or difference, and unobstructed in the function of the work. He also points the road, saying that if neither one nor different is to be opened out into four propositions, it is as spoken in the chapter “The Ten Acceptances.”
Clear away a misreading: do not remember the sixty kinds of voice as one of the Buddha's spiritual penetrations. The scripture's sentence is “so that all beings may obtain the sixty kinds of voice, so that what they say is sincere and true and can be believed and accepted” — what is vowed is that what beings say be believed by others; the number of the sounds is a description, and being sincere and true is the bone of it.
Brought down to the ground: both places point at one and the same matter — the speaking of Dharma. The former speaks of the sound, the latter of the function. If what a person says no one is willing to believe, let him not yet seek spiritual penetrations; let him first seek that “what he says be sincere and true.”
What Kind of Person the One Who Dedicates in This Way Is: Thirteen Clauses
Ask first: after the hundred and ten clauses, the scripture turns to “in this way pities, benefits, and gives ease to all sentient beings” — is this a new passage? Answer: it is. Chengguan outlines this as “concluding the benefit accomplished,” and judges that the text has thirteen clauses, showing two kinds of birth and gathering in all virtue.
The first three clauses show the surpassing and wondrous birth: purity and being far from stinginess and envy are the cause, and receiving a surpassing and wondrous birth is the fruit. Chengguan says it very plainly — what is pure is the precepts, and so one receives a body among gods and men; what is far from stinginess is giving, and so one has great wealth and station; and wealth and station among gods and men are the surpassing and wondrous birth, and so it says “complete in great dignity and virtue.”
The latter ten clauses show the birth of merit. Chengguan first sets up a boundary: even one who has great wealth and station among gods and men, but is without faith and understanding and the rest, is not called a birth of merit; the birth of merit is the path of the settled and surpassing. The ten clauses are: giving rise to great faith and understanding (marked off from wrong views and from the lesser vehicle); being forever parted from anger and from screening and murkiness (Chengguan says “screening” is folly and “murkiness” is greed, and since it takes in the other hindrances too it says “every”); his mind being pure (this clause is general, and from “plain and upright” on is particular — through being parted from anger he is plain and upright and gentle, through being parted from greed he is without flattery or crookedness, through being parted from the screen of folly he is without confusion and folly); carrying out the practice of going forth (cultivating true concentration and wisdom); the firm and equal mind (setting in motion the compassion of one same substance); the power of the white and pure dharmas (entering the undefiled cause); without vexation and without fault (through being parted from the faults above he does not vex sentient beings, and his own practice is without fault and is besides able to be dedicated); constantly cultivating right practice so as to tame sentient beings (benefiting self and other together); putting an end to unwholesome deeds (putting an end to the causes of evil); practicing austerities and every root of goodness (cultivating the root of goodness).
Clear away a misreading: the four graphs “without vexation and without fault” slip by easily. Chengguan splits them into two stretches — “without vexation” is said with respect to sentient beings (he does not vex sentient beings), and “without fault” is said with respect to oneself (his own practice is without fault). One phrase governs both ends.
Brought down to the ground: these thirteen clauses are a checklist of results, and an ordered one. If the topmost, “far from stinginess and envy,” has not been done, then “his mind is pure, plain and upright and gentle” below is most likely put on. Read from the top downward; wherever you stick, begin your mending there.
Urging Others to Dedicate in This Way Too: Six Clauses and the Ten Ultimate Vows
Ask first: one's own dedicating is already enough — why “further urges beings to cultivate likewise”? Answer: Chengguan outlines this as “urging others to dedicate,” and says that the “intent” here runs through both the one who acts and the one acted upon — on the bodhisattva's side, it is that he teaches for this reason; on the side of those taught, it is that he teaches them to do likewise. And so the six clauses of “so that all beings may … ” below are not a repetition of the hundred and ten clauses above; they are the intent held while urging others. He further marks one point expressly: the “nature” in the second clause has the sense of substance-nature, and so runs through both principle and phenomena.
Then the ten clauses of “he further dedicates every root of goodness in this way,” which Chengguan judges as the ultimate dedication, explaining how it differs from what came before: the dedication that went turning above was spoken as fitted the occasion, running through cause and fruit or through the worldly and the world-transcending; but now that the dedicating has come to its close, one vows only to accomplish the ultimate fruit. He explains the first two clauses, saying: at peace is being without hindrance and vexation; at ease is being solely stilled and ceased.
Clear away a misreading: do not read these ten “ultimately”s as an intensifying of tone. They are determined by position — this is the last vow of the whole dedication, and so every clause has “ultimately” added, whereas the earlier ten vows do not.
Brought down to the ground: this passage gives a lesson easily overlooked: to teach the dharma you are cultivating to another is itself one part of dedication, not an extra good deed.
The Ten Non-Clingings: The Step of Dedicating to the True Limit
Ask first: before this, what was dedicated to was beings and awakening — what do these ten “does not cling” clauses dedicate to? Answer: to the true limit. Chengguan outlines this as the second of the three distinct parts — making clear the dedicating to the true limit — and judges the ten clauses as five pairs: first, one's own cause in deeds and reward of deeds; second, one's own body and things; third, the lands and the directions and places in which practice is roused; fourth, the being and non-being of the sentient beings transformed; fifth, the dharmas of practice that are dedicated.
The last pair is the most important. Chengguan explains this, saying: he does not cling to any dharma, because he understands that dharmas are empty; he does not cling to there being no dharmas at all, because emptiness too is empty. The first nine clauses may still be called “relinquishing”; the last clause relinquishes the very standpoint of relinquishing.
Clear away a misreading: do not read “he does not cling to sentient beings, does not cling to there being no sentient beings” as a contradiction between the two. The former clause blocks taking sentient beings as real, and the latter blocks taking sentient beings as nothing — the scripture blocks both throughout, and does not take a side. There is a verse among the repeated verses that says just this: constantly, of all dharmas he makes no duality, nor does he make of them a non-duality; from the two and the non-two alike he departs.
Brought down to the ground: these ten clauses are a very sharp instrument of inspection. Having done a good deed, if ‘I did it’ floats up in the mind, that is clinging to the body and clinging to deeds; if ‘everything is empty anyway, why bother’ floats up, that is clinging to there being no dharmas at all. Both ends are within the range of these ten clauses.
Giving Everywhere to the World: Here the Three Places of Dedication Become One
Ask first: since marks have been departed from, why does it further say “he gives these roots of goodness everywhere to the world”? Answer: Chengguan outlines this as the third of the three distinct parts, the general conclusion of the three kinds of dedication, and says that it ‘nearby still carries on from what came before, and at a distance concludes the text above’ — the near end carries on from the freedom from marks just spoken, making clear that freedom from marks does not obstruct the following of marks; the far end gathers in the whole passage before. He matches it clause by clause: giving everywhere to the world is dedicating to beings; vowing that all beings fulfill the Buddha's wisdom is dedicating to awakening; and from “obtain a pure mind” on is dedicating to the true limit; the last clause, “increase and accomplish the lineage of the buddhas of the three times,” is the general conclusion of what the three kinds of dedication can do.
Clear away a misreading: do not suppose that to speak of following marks after freedom from marks is a step backward. The scripture's order is exactly the reverse — first following marks (the hundred and ten clauses), then freedom from marks (the ten non-clingings), then the joining of them (giving everywhere to the world); the third step is higher than the first two, because it is a following of marks still willingly done after freedom from marks.
Brought down to the ground: this passage may be taken as the receipt for all the passages before it. Having done, and relinquished, and also seen through to emptiness, tomorrow you go on doing as usual — that is what “does not obstruct the following of marks” means.
What Virtue Is Accomplished on the Spot at the Time of Cultivating This Dedication: Twelve Clauses
Ask first: the dedication having been expounded, the scripture turns to say “when he practices a dedication such as this, he goes beyond everything” — is this the reward? Answer: not wholly. Chengguan outlines this as the first portion of “the benefit accomplished by the dedication” — the vast virtue of the station of the cause — and first points out the four graphs “restating the time of the benefit accomplished,” showing that this benefit is accomplished at the very time of proper cultivation, not waited for in the future.
Of the twelve clauses, the first two are general: “goes beyond everything with none able to surpass him” shows depth, and “all the words of speech there are in every world, all praising him together, could not exhaust it” shows breadth. The latter ten clauses Chengguan gathers into five pairs: first, the pair of what is practiced and what is seen (cultivating everywhere all the bodhisattva's practices; going to the buddha-lands and seeing the buddhas, and further being able to see what the bodhisattvas of all the worlds do — first the fruit seen, then the cause); second, the pair of the profundity and breadth of speaking the Dharma (distinguishing the most profound phrases and meanings; obtaining dhāraṇī and expounding the wondrous Dharma — skillful in phenomena and principle, and so the Dharma and its meaning are most profound; the total holding encompasses broadly, and so the words and eloquence are unbroken); third, the pair of manifesting the body and adorning the lands (manifesting his body everywhere and making offerings to the buddhas; adorning and purifying buddha-fields, and within the adorning of the fields the fruit comes first and the cause after); fourth, the pair of accomplishing and gathering beings in (causing beings to be purified and accomplished; diligently cultivating the pāramitās and gathering sentient beings in); fifth, the pair of hearing afar and going swiftly (obtaining the unobstructed ear and hearing the wheel of the Dharma; dividing his body and going everywhere to the buddha-worlds). He explains the three “withouts” of the last pair, saying: he does not borrow meditative absorption, and so it says without reliance; he does not rouse applied effort, and so it says without contriving; he is not stained by the fields of the penetrations, and so it says without clinging. And he explains “seeing the same as the bodhisattvas,” saying: though the lands he goes to are many, the wind of the path is not two.
Clear away a misreading: do not read “not giving rise to a single thought of casting them aside” as a phrase of description. It is in the half about “hearing afar,” and it says that after hearing the Dharma one must practice — Chengguan says “having heard, one must practice,” and to hear without practicing is just to cast it aside.
Brought down to the ground: among the five pairs, the one most open to being taken up is the second. To distinguish the most profound phrases and meanings and be able to expound them rests on “skill in phenomena and principle”; when the principle is thoroughly grasped and the phenomena are familiar as well, then what is said comes out both profound and unbroken.
How Much More at Buddhahood: Ten Equalities and Purities
Ask first: the passage before has already spoken so vastly — what does the “how much more” of this passage mean? Answer: Chengguan outlines this as the purity of the virtue of the fruit, and judges it as two parts: first, restating the present so as to face what is to come — concluding that if the virtue of the cause above is already so inexhaustible, how much more so when the virtue of the fruit is accomplished in the future: could that be measured? Second, from “all buddha-fields” on, understanding beforehand the aspect it will bear, that is, sketching out in advance the look of the accomplished fruit, ten kinds of it raised in outline.
Of the ten, Chengguan says the first six (buddha-fields, sentient beings, bodies, faculties, fruits of deeds, assemblies and places of awakening) are the aspects of the fruit fully prepared, and the latter four (full practice, the wisdom of skillful means in dharmas, the Tathāgatas' vows and dedications, the buddhas' fields of spiritual penetration) raise the cause so as to show the fruit — because this fruit is full precisely through the fullness of the cause. He further explains why every clause says both “pure” and “equal”: pure is being unstained through and through; equal is being without any principle unrealized; the defiled and the pure are alike unreal, and so it says equal; the pure aspect answers to the principle, and so it says only pure.
After this passage Chengguan lets fall a judgment: virtue and function of cause and fruit such as this — were it not for the mutual holding of the stations in the round teaching, how could one who is still before the grounds obtain such unobstructedness? Fazang, at the same place in the sixty-fascicle text, says almost the same thing. The two masters do not differ here — the ten dedications are still before the grounds, and yet the virtue accomplished already runs through to the station of the fruit; and the reason for it lies solely in the mutual holding of the stations.
Clear away a misreading: do not read these ten clauses as a field that exists only after buddhahood. The scripture's construction is “he is still able to … how much more so … ,” and the weight is on the first half — now, at the time of practicing, it is already so; as for the future, that goes without saying.
Brought down to the ground: this passage can cure a common discouragement: the feeling that one's own station is too low and the result too far off. Chengguan's answer is the mutual holding of the stations — a single part of what is cultivated before the grounds is itself running through to the station of the fruit.
Fifteen Pairs Not at Odds: Phenomenon with Phenomenon, Phenomenon with Principle, Principle with Principle
Ask first: suddenly there come thirty clauses of “not at odds” — what is this speaking of? Answer: Chengguan outlines this as the virtue of sovereignty in bringing what is at odds together, and first distinguishes two concludings at the opening of this passage: first, it nearby concludes the virtue of the fruit above (the virtue of the fruit is borderless, and the text above said “could not exhaust it,” and so here it says “all merit, purity”); second, it concludes cause and fruit generally, for the benefit of following marks has been fully spoken, and it is to be shown that the benefit of following marks is just the benefit of freedom from marks, and so it concludes generally, “obtains … all merit … and is fully adorned”; only from this do the various not-at-odds below follow.
The fifteen pairs he divides into four portions: the first eleven pairs are dharma set against dharma without being at odds, and within them the first six pairs are phenomenon with phenomenon not at odds (the dependent and the proper recompense, deed and fruit, the ruling mind and its factors, mind and field, deeds and reward, the principal and the auxiliary), the next two pairs are phenomenon with principle not at odds (the nature and the marks of dharmas, the arising of dharmas and their nature), and the next three pairs are principle with principle not at odds (dependent and proper, person and dharma, the one who acts and what is acted upon); the next two pairs are world with world not at odds; the next one pair is world with Dharma not at odds; the last pair is cause with fruit not at odds, which is also the general conclusion.
As for why phenomenon and phenomenon are not at odds, Chengguan gives three reasons: because they are fused in accordance with the nature; because in dependent origination they rely upon one another; because they are of one and the same meaning of dependent origination. As for why phenomenon and principle are not at odds, he says: the nature is not at odds with the marks, because the principle is able to bring the phenomena about; the marks are not at odds with the nature, because the phenomena are able to display the principle; and he adds two old sayings — without stirring the true limit, the dharmas are set up; without spoiling the provisional names, the real mark is spoken. For principle with principle not at odds he raises “the equality of the limit free of desire is not at odds with the equality of the abiding of all sentient beings” as the example: the limit free of desire is the principle realized, the abiding of beings is the wisdom that realizes, and the wisdom merges into the principle, and so the two are not at odds. He goes on to open out five layers of four propositions, probing to the end the being-each-other and not-being-each-other of lands and sentient beings, of phenomena and the absence of nature, and afterward gathers it up himself in one sentence: the gates being unlike, there are many distinctions, but as for the real principle, there is no clause that does not fuse and pass through.
Fazang thinks otherwise. He divides the thirty clauses and fifteen pairs into three portions — the first seven pairs make clear the fusing of the phenomena of dependent origination so that the marks of being at odds are exhausted; the middle one pair is principle and phenomenon fusing into each other; the last seven pairs bring the conditions back to the real and so show the principle fused and not at odds — and he says that this is also the gradual sequence of showing forth the Dharma. The reasons he gives for phenomenon and phenomenon not being at odds are two: first, because in dependent origination each supports and accords with the other, and so they are apart from being at odds; second, because each depends on the other and so each is without a nature of its own, and, the nature of its own being absent, what is there to be at odds with what. The number of the divisions and the reasons established by the two masters each differ; here they are recorded without adjudication.
Clear away a misreading: for the clause “deeds are not at odds with the paths of deeds,” the eighty-fascicle text has “the paths of deeds” and the sixty-fascicle text has “the traces of deeds.” Chengguan explains this, saying: the thought before the act contrives deeds by way of means and is only named deed; the acts of body, speech, and mind that thought rouses are named the path of deeds, because they are what thought travels along; the Jin scripture names it the trace of deeds, and trace is just path. Fazang, at the same place in the sixty-fascicle text, sets out besides the accounts of the two masters Yuan and Bian and puts forth four explanations of his own. Do not read “the path of deeds” as the “path” of the ten wholesome paths of deeds.
Brought down to the ground: the fifteen pairs may be used as a kind of remedy. Most of what is at odds in a person's mind lies in the first pair — the feeling that the circumstances one is in (the land) and oneself (the sentient being) are making difficulties for each other. The scripture says the two are not at odds, and Chengguan's reason is “in dependent origination they rely upon one another”: the circumstances are what shared deeds have brought forth, and you are within those shared deeds too.
The Twenty Equalities: What Is Obtained After Marks Are Exhausted
Ask first: the not-at-odds has been spoken already — are the twenty clauses from “obtains the equality of deeds” on a repetition? Answer: they are not. Chengguan outlines this as the virtue of equality with marks exhausted, and judges it as two parts: the first ten clauses are the benefit of obtaining equality and freedom from marks, and the latter ten clauses (from “comes to serve all the buddhas” on) are the benefit of obtaining the not-spoiling of the marks.
The first ten clauses are deeds, reward, body, skillful means, vows, all sentient beings, all lands, all practices, omniscience, and the buddhas of the three times, every clause saying “equality”; the latter ten clauses are serving the buddhas, making offerings to the bodhisattvas, planting roots of goodness, fulfilling great vows, transforming sentient beings, knowing all deeds, serving and making offerings to good friends, entering the pure assemblies and places of awakening, penetrating the right teachings, and fulfilling the white dharmas, no clause of which says equality but each of which says the matter accomplished. The one is freedom from marks and the other the not-spoiling of marks, and the two halves stand exactly over against each other.
Clear away a misreading: do not suppose that once “equality” has been spoken there is no more need to do anything. What the scripture goes straight on to give is ten clauses that are all matters — serving, making offerings, planting, fulfilling, transforming, knowing, entering, penetrating, fulfilling. The exhausting of marks is not the exhausting of matters.
Brought down to the ground: these twenty clauses are the settling of accounts for all the effort of this section. The first ten treat ‘having cultivated long, high and low arise in the mind’; the latter ten treat ‘speaking of equality until one is unwilling to lift a hand.’ Both ends are provided for.
The Concluding of the Name and the Nine Fruits of Accomplishing This Dedication
Ask first: after the scripture says “this is the bodhisattva-mahāsattva's seventh dedication, the dedication that accords equally with all sentient beings,” why is there still a long passage? Answer: Chengguan outlines this as the fruit of the station, which differs from the benefit accomplished above — the benefit accomplished is spoken with respect to the fruit obtained within the station, while the fruit of the station is spoken with respect to the station being full. He judges that this passage has twenty-one clauses: the first clause restates what came before, the last clause concludes generally, and the nineteen clauses in between are gathered into nine fruits.
The nine fruits are: first, the fruit of cutting off defilement (crushing and destroying the enemies of Māra is the stopping of evil conditions, pulling out the thorns of the desires is the cutting off of the causes of evil); second, the fruit of entering realization (obtaining the joy of going forth is the cause of realization, abiding in the nature in which there are not two is the proper realization); third, the fruit of benefiting beings (complete in great dignity and virtue, which is the cause of guarding beings); fourth, the fruit of surpassing within and without (virtue within and function without); fifth, the fruit of stillness and function unobstructed (going to all lands, entering the place of stillness and cessation); sixth, the fruit of vast practice and vow (complete in every body, accomplishing the bodhisattva's practice, the mind attaining sovereignty in every practice and vow); seventh, the fruit of surpassing wisdom and penetration (distinguishing and knowing all dharmas, being able to be born everywhere in all the buddha-fields); eighth, the fruit of sovereignty in seeing and hearing (obtaining the unobstructed ear, obtaining the pure eye of wisdom); ninth, the fruit of complete practice (within every field accomplishing roots of goodness is the accomplishing, and toward all dharmas obtaining what has nothing obtained is the nothing obtained).
Fazang thinks otherwise. Following the sixty-fascicle text he judges the fruit of the station as sixteen clauses, two clauses making one pair, gathered into eight pairs. The number of clauses and the number of fruits he judges both differ, the source lying in the difference in the number of sentences between the two texts; here it is recorded without adjudication.
Clear away a misreading: do not read “toward all dharmas he obtains what has nothing obtained” as an empty phrase sweeping up at the end. Chengguan sets it in the latter half of the ninth fruit, paired with the former half, “accomplishes roots of goodness” — first the accomplishing, then the nothing obtained; these are the two faces of one fruit, not a denial of what came before.
Brought down to the ground: among the nine fruits the ninth is the one most fit for daily work. Having brought a good deed to completion (accomplishing roots of goodness), let nothing of ‘what did I get’ remain in the mind at the end (obtaining what has nothing obtained), and within a single day one has walked once through the ninth fruit.
The Twenty-One Verses: How What the Prose Said Is Gathered Up in the Verses
Ask first: the prose has been so thorough — are the twenty-one repeated verses a saying of it all over again? Answer: they are not. Chengguan outlines this as three parts — the first eleven verses praise the dedicating, the next nine praise the benefit accomplished, and the last one verse concludes with praise — and matches them portion by portion to the prose: the first half-verse praises the roots of goodness dedicated, and the rest praise the gathering in and about to dedicate, within which the first three and a half verses praise “dedicating the goodness one has cultivated and vowing that it become articles of support to be given to beings,” the next five verses praise “dedicating this giving again and vowing that beings be complete in wealth and Dharma,” and the last two verses (from “the bodhisattva's words of speech” on) praise the dedicating to the true limit; from “he knows that all the worlds” on, the benefit accomplished is praised, the first two verses praising the vastness of the virtue of the cause, the next five the purity of the virtue of the fruit, and the last two the exhaustion of marks and equality. He points out one thing expressly: the portion on sovereignty in bringing what is at odds together is left out of the verses and not praised, because the prose has already spoken of it in full detail. He adds one more sentence: the force of the verses in these three portions differs slightly from the prose — the prose speaks the benefit straight out, while the verses show besides the cause of the dedication.
Fazang thinks otherwise. He judges the twenty-one verses as a first half-verse praising the aspect of the practice, the verses in between praising the dedicating, and the last one verse praising the benefit of the dedicating, and within the praising of the dedicating divides again into three verses, six verses, and ten and a half verses. What he divides does not agree with Chengguan; here it is recorded without adjudication. Li Tongxuan simply records the number of the lines without explaining, saying that the verses have forty-two lines in all, that the text and meaning are furnished of themselves, and that there is no need to explain further.
Clear away a misreading: do not suppose that the verses are only an abridgment of the prose. There are several lines in the verses that the prose does not state outright — “he knows that all the worlds are wholly equal, being nothing but mind, nothing but speech, nothing but every deed,” “there is none that is not brought about by the power of deeds, and if deeds are put an end to those too are all used up,” “the bodhisattva knows that the dharmas are empty … and yet the deeds and rewards of sentient beings are not lost” — these lines push the prose's “does not cling to deeds, does not cling to the reward” on to the relation between deeds and emptiness, and are a teaching the verses have of their own.
Brought down to the ground: the twenty-one verses may be taken as a pocket copy of the whole section. If you cannot hold in mind the thirty-one clauses of roots of goodness and the hundred and ten clauses of what the dedication is for, holding the first verse is enough — the merit done, however slight, down to the practice of a single thought-moment, can all be dedicated without any border. That one verse is the doorway of this whole dedication.
Lineage
The two tracks of the name “according equally.” Chengguan establishes the name from the equality of the one who accords and the one accorded with — the beings accorded with are without marks and equal, and the mind and wisdom that accords is equal too when its light falls on them; Li Tongxuan establishes the name from the matching of the ten perfections to the stations — the seventh station has the pāramitā of skillful means for its master and great compassion for its gate, entering the sea of birth-and-death with the wisdom of skillful means and practicing alongside beings according to the class of their faculties so as to benefit them, and therefore it is named according equally. The former is an explanation by the meaning of the name, the latter by the station of practice. Li Tongxuan besides matches Sudhana's teacher Guanshiyin to this station, and links the seventh of three stations together: the seventh of the ten abidings has the laywoman Xiushe standing for the station of compassion, the seventh of the ten practices has King Manzu standing for compassion, and the seventh of the ten dedications has Guanshiyin standing for compassion. The two tracks stand together, without adjudication.
The contention over “Guanzizai” and “Guanshiyin.” Li Tongxuan in this section strongly upholds the old rendering and rejects the new, saying that the new scripture's rendering “Guanzizai” cannot be relied upon — because what “Guanzizai” displays is sovereignty in the principle and wisdom, free of marks, that contemplates the worldly and the world-transcending, and not the practice of compassion; and that, speaking by the standing-for of the name, Guanzizai stands for the station of the sixth perfection of wisdom, and not for the name of the seventh, the pāramitā of skillful means that enters birth-and-death and practices alongside beings. He declares that this comes of an error of the translator, and states his own choice: “for this one station I follow the old and do not follow the new rendering.” This is a judgment passed by an ancient worthy upon a rendering, and it is recorded without adjudication.
The differences among the three masters in the number of clauses. As for the number of the roots of goodness dedicated, Chengguan, following the eighty-fascicle text, makes thirty-one clauses; Fazang, following the sixty-fascicle text, makes thirty clauses; Li Tongxuan, following the eighty-fascicle text, makes “thirty-two kinds of borderless roots of goodness.” As for the meaning of the three portions, Chengguan makes them measure, the conditions depended on, and nature; Fazang makes them the substance of goodness, with respect to fields, and with respect to the practice of the ten perfections; and Guangtong, whom Fazang cites, makes them “the first ten issue from within, the next ten arise from conditions, the last ten are accomplished and lodged in oneself.” As for the number of the minds of giving, Chengguan, following the eighty-fascicle text, makes twenty minds (one restating and nineteen shown); Fazang, following the sixty-fascicle text, makes fourteen minds. As for the number of what the dedication is for, Chengguan and Li Tongxuan both make a hundred and ten; Fazang, following the sixty-fascicle text and following Dharma Master Yuan's division, makes a hundred and eighteen clauses. As for the number of the fruit of the station, Chengguan makes twenty-one clauses and nine fruits, Fazang sixteen clauses and eight pairs. As for the division of the repeated verses, Chengguan makes eleven, nine, and one; Fazang makes a half-verse, the verses in between, and the last one verse. The source of what is contended lies half in the difference of the sentences listed in the base texts (the eighty-fascicle and the sixty-fascicle differ in the number of their sentences to begin with) and half in the difference of the ways of counting. Both are recorded without adjudication.
The name of this dedication is not consistent within the sixty-fascicle text itself. Within the chapter of the sixty-fascicle text, both the sentence raising the question and the sentence concluding it read “the seventh dedication of the mind that accords equally with all sentient beings,” one graph “mind” more than the eighty-fascicle text; while the sixty-fascicle text itself, at the place where the ten dedications are named in a list, reads “the dedication of according with and contemplating all sentient beings equally.” Two names in one and the same text, before and after, are recorded verbatim side by side without a choice being made between them. The title Fazang comments on follows the text within the chapter of the sixty-fascicle version, and Chengguan's title follows the eighty-fascicle version, each following his own text.
The connections with other chapters of this scripture. For the clause “obtain the sixty kinds of voice,” Chengguan cites this scripture's chapter “The Inconceivable Dharmas of the Buddha” as evidence, and points out that this number appears also at the tenth dedication, the dedication equal to the Dharma realm and measureless, without being complete there; for the clause “obtain the sovereign spiritual penetration of all merit that is neither one nor different,” Chengguan points out that the opening of it into four propositions is as spoken in the chapter “The Ten Acceptances”; for the clause “obtain all the buddhas' inexhaustible light of the Dharma,” Chengguan cites the eighth ground of the chapter “The Ten Grounds,” “the Tathāgata's light of the Dharma has measureless turnings,” as the explanation. Li Tongxuan, explaining “sentient beings are not at odds with any land,” points to the chapter “The Formation of the Worlds” as making clear in full the differences of the minds of sentient beings. All four of these places may be read across.
The citation of the Benye is tied to Chengguan alone. In explaining the name in his Shu, Chengguan cites the Benye as saying, “by contemplating that good and evil parents are not two, of one mark and one conjoined mark, it is therefore named the dedication of contemplating and according with all sentient beings; the name has no graph for ‘equal’ and yet explains the meaning of ‘equal’,” and appends one master's explanation — good and evil are enemy and kin, and the two being equal, both give birth to the dharma-body and are both named parents; the good parents are skillful means and wisdom, the evil parents are ignorance and craving, and without extinguishing folly and craving one rouses up brightness and release, and so there are no two marks, and wisdom tallying with the not-two is named one conjoined mark. This edition ties the citation to Chengguan alone and does not make a direct citation of the Benye in its own words.
考據Apparatus
金剛幢菩薩自徵自答，一人始終；全段長行一位、重頌二十一偈四十二行。澄觀判長行「亦二：先位行、後位果」〔T35n1735 0720b17〕，位行中復分牒名徵起·依徵廣釋·依釋結名三節。本迴向之骨在一個「等」字——澄觀釋之曰「等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故」〔T35n1735 0720b18〕。段中三處數目為三家所共爭：所迴善根之句數（澄觀三十一·法藏三十·李通玄三十二）、迴向所為之句數（澄觀一百一十·法藏依六十本作一百十八·李通玄一百一十）、位果之句數（澄觀二十一句九果·法藏十六句八對）——所爭之源半在底本異（八十與六十列句不同），半在計法異。並錄不判。
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·說分十迴向之第七等隨順一切眾生迴向（第五會 兜率天宮·卷二十九〔T10 0156c21〕–〔0160c17〕）；徵句「佛子！云何為菩薩摩訶薩等隨順一切眾生迴向？」〔T10n0279 0156c28〕，結句「佛子！是為菩薩摩訶薩第七等隨順一切眾生迴向。」〔0160a21〕，頌起「爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：」〔0160b03〕，訖〔0160c17〕；次迴向「佛子！何者是菩薩摩訶薩真如相迴向？」起於〔0160c25〕 |
| 澄觀《華嚴經疏》·長行二分 | 「長行中亦二：先位行、後位果。」〔T35n1735 0720b17〕——科起〔0720b16〕，訖〔0723c21〕；次科第八真如相迴向起於〔0723c22〕 |
| 澄觀·位行三節 | 「初中亦三：今初牒名徵起」〔T35n1735 0720b17〕·「第二『佛子』下依徵廣釋」〔0720b27〕·「第三依釋結名，可知」〔0723b23〕 |
| 澄觀·廣釋二分 | 「中二：先明迴向、後『佛子菩薩摩訶薩修行如是迴向之時』下辨所成益。」〔T35n1735 0720b28〕 |
| 澄觀·明迴向二分 | 「初中亦二：先辨所迴善根、後『佛子菩薩摩訶薩以淨志』下攝將迴向。」〔T35n1735 0720b29〕 |
| 澄觀·所迴善根二分 | 「前中復二：先正修善根、後『佛子菩薩摩訶薩於此善』下因修成德。亦可初是行體、後明行用。」〔T35n1735 0720c02〕 |
| 澄觀·攝將迴向二分 | 「中二：初念修善根本因法應迴向、後『佛子』下正將迴向。」〔T35n1735 0721a09〕 |
| 澄觀·正將迴向三別 | 「文為三別：初向眾生及向菩提、二『佛子菩薩摩訶薩如是迴向時不著業』下明向實際、三『佛子菩薩摩訶薩以此善根普施世間』下總結三種迴向。」〔T35n1735 0721a16〕 |
| 澄觀·所成益四段 | 「大文第二迴向成益，即此行所成廣大之德。有四佛子，即為四段：第一佛子成因位廣大德；二一佛子果位清淨德；三會違自在德；四相盡平等德。」〔T35n1735 0722c03〕 |
| 澄觀·位果 | 「大文第二辨位果與益異者，成益約於位中得果。就其位滿，有二十一句：初一牒前、後一總結，中間十九攝為九果」〔T35n1735 0723b24〕 |
| 澄觀·重頌 | 「第二重頌。二十一偈分三：初十一偈頌迴向、次九偈頌成益、後一偈結讚。」〔T35n1735 0723c04〕 |
| 法藏《探玄記》·六十本疏 | 「第七等心隨順一切眾生迴向。於長行內亦二：初位行、後位果。初中亦三，謂標、釋、結。」〔T35n1733 0265b02〕——科起〔0265b02〕，訖〔0267c07〕 |
| 李通玄《新華嚴經論》 | 長科二十段：「經云『佛子云何為菩薩摩訶薩等隨順一切眾生迴向』已下至說頌，長科為二十段。」〔T36n1739 0863b13〕；末段「其頌總有四十二行，文義自具，不煩更釋。」〔0864a26〕 |
科名之所繫——「位行」「位果」「所迴善根」「攝將迴向」『向眾生·向菩提·向實際』「行布·圓融」「自分·勝進」「會違自在」「相盡平等」皆澄觀之科名，經文自身無此諸目。經文自有者唯迴向之名（「等隨順一切眾生迴向」）與徵結兩句。
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 等隨順 | — | 「云何為菩薩摩訶薩等隨順一切眾生迴向？」〔T10n0279 0156c28〕 | 本迴向之名。澄觀釋曰「謂以善根等心順益故。等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故」〔T35n1735 0720b18〕；李通玄別取方便度為釋曰「以波羅蜜中所修智慧之力，入於生死海，隨一切眾生根品同行利生故，故名等隨順」〔T36n1739 0864a29〕 |
| 善根 | — | 「隨所積集一切善根」〔T10n0279 0156c29〕 | 所迴之體。澄觀分三十一句作三段曰「初十一句明善根分齊、次十善所依緣、後十善根體性」〔T35n1735 0720c05〕 |
| 阿僧祇 | asaṃkhya（古傳音寫「阿僧祇」） | 「阿僧祇善根」〔T10n0279 0157a02〕·「願令阿僧祇世界珍寶充滿」〔0157b07〕 | 不可數之數名。澄觀釋外施之廣曰「一顯施廣大，各僧祇故」〔T35n1735 0721a29〕 |
| 波羅蜜 | pāramitā（古傳音寫「波羅蜜」·經內又存「尸波羅蜜」「般若波羅蜜」） | 「為令一切眾生奉持諸佛尸波羅蜜等清淨故」〔T10n0279 0158b10〕·「為令一切眾生得知一切法無體性般若波羅蜜故」〔0158b14〕 | 到彼岸之行。澄觀以十度配十句曰「四從『成就清淨等施心』下令成十地位中修十度行」〔T35n1735 0721c16〕 |
| 陀羅尼 | dhāraṇī（古傳音寫「陀羅尼」） | 「得陀羅尼演說妙法，盡未來劫無有斷絕」〔T10n0279 0159c07〕 | 持法不失。澄觀繫此句於「說法深廣對」曰「二說法深廣對，事理善巧故，法義甚深，總持廣包，辭辯無斷」〔T35n1735 0722c14〕 |
| 那由他 | nayuta（古傳音寫「那由他」） | 「念念令不可說不可說百千億那由他眾生」〔T10n0279 0159c12〕 | 大數之名 |
| 業道 | — | 「業不違業道，業道不違業」〔T10n0279 0160a04〕 | 思之所遊履。澄觀釋曰「行前之思方便造業，但名為業；思之所起身口意行，名為業道，以是思之所遊履故。晉經名業迹，迹即道也」〔T35n1735 0723a14〕；六十華嚴此處作「業迹」〔T09n0278 0523b26〕 |
| 離欲際 | — | 「離欲際平等不違一切眾生安住平等」〔T10n0279 0160a08〕 | 所證之理。澄觀曰「證離欲際即所證理，眾生安住即能證智，智冥於理故二無違」〔T35n1735 0723a24〕 |
| 一合相 | — | 澄觀《疏》引《本業》語，非本段經文 | 智契無二之名。澄觀《疏》引《本業》云「以觀善惡父母無二，一相一合相，故名隨順觀一切眾生迴向，名無等字釋有等義」〔T35n1735 0720b21〕，又出時人之釋曰「智契無二，名一合相」〔0720b26〕 |
| 兩足尊 | — | 「智慧同於兩足尊」〔T10n0279 0160b22〕 | 頌中佛之尊稱 |
| 調御士 | — | 「同於無上調御士」〔T10n0279 0160c05〕 | 頌中佛之尊稱 |
| 薩婆若 | sarvajña（古傳音寫「薩婆若」·六十華嚴譯語） | 六十華嚴「菩薩行不違薩婆若，薩婆若不違菩薩行」〔T09n0278 0523c06〕 | 晉譯之「一切智」；八十本此處作「菩薩行不違一切智，一切智不違菩薩行」〔T10n0279 0160a12〕 |
| 度無極 | — | 〔查無〕。本段三家疏中未見此譯語，別行本亦不涉本品 | — |
三、譬喻·修辭
（一）經文之喻——三處
- 龍馬王喻——「願令阿僧祇世界寶馬充滿，如龍馬王，種種眾寶莊嚴之具而嚴飾之，持用布施」〔T10n0279 0157b24〕。喻依為馬中之王，喻體為所施之勝。法藏依六十本「婆羅馬王」出一長釋，見目六。
- 金剛與日光二喻——一百一十句中兩句連舉：「為令一切眾生住如金剛極大力施心故；為令一切眾生住如日光明施心故」〔T10n0279 0158a17〕。喻依一取金剛之不可壞、一取日光之無所不照，喻體皆是施心。此二句正在澄觀所判「初二十一句為令修善趣賢首位之行，然純明施行」〔T35n1735 0721c11〕之內，為施行之末勢。
- 頌中三喻——「猶如無等大聖尊」〔T10n0279 0160c03〕以佛為喻體；「功德大海盡迴向」〔0160c06〕以海喻功德之多；「眾生幻化無有實」〔0160b28〕以幻化喻眾生之無實。
（二）疏家所立之喻
- 小心大心廣心之施喻——澄觀釋善根三句之分量曰「如小心施名為小善，為菩提施名之為大，為利他施名之為廣」〔T35n1735 0720c09〕。此非物喻而是以施之心量立差。
- 婆羅馬王之二說——法藏釋六十本「婆羅馬王」曰「三藏說：正音具云婆羅訶，此名雲馬，謂遊行空雲迅疾無礙，因以為名。又云大海內有一洲名跋陀羅，此馬常居其中，每恒出聲云：『誰欲出海？我當送之。』此應是龍馬，然有慈心，或菩薩所化也」〔T35n1733 0266a23〕。前說取雲行之疾，後說取渡海之願。八十本此處逕作「如龍馬王」，故法藏之後說與八十之譯語相應。
- 小池巨海·微燈日光喻——李通玄結本段而歎經之深廣曰「不可以將小池而添巨海，未足以致其深；炷微燈而益日光，焉能資其遠照」〔T36n1739 0864c08〕。喻依為池之於海、燈之於日，喻體為己之釋於經之義。
- 小白華樹山——李通玄以觀世音之住處配本迴向之表法曰「觀世音住居補怛洛迦，此云小白華樹山。觀世音菩薩居之，為諸菩薩說慈悲經。此山多有小白華樹，其華甚香」〔T36n1739 0863b08〕。
（三）句式之修辭——本節之文體以五種句群相疊而成，逐群皆有定式：
「所謂：小善根、大善根……」三十一句之列名式〔T10n0279 0157a01〕·『願令阿僧祇世界某某充滿』十句之願施式〔0157b07〕·「所謂：無著心、無縛心……」十九句之心名式〔0157c16〕·『願一切眾生某某』二十一見之願句式〔0157c22〕〔0159b18〕〔0159b29〕·『為令一切眾生某某故』一百一十六見之所為句式〔0158a02〕起。其中「為令一切眾生」句最長，一百一十句連下而不斷，中無一結語；六句一組另起於〔0159b11〕。「不違」句三十見成十五對〔0159c29〕起，『得某某平等』與『得某某』二十句成一氣〔0160a14〕起。以上皆對 source 逐句實計。
四、異譯對勘
本段之漢譯校本二：實叉難陀 T279（底本·品二十五十迴向品之七·卷二十九）·佛馱跋陀羅 T278（晉譯六十華嚴·金剛幢菩薩十迴向品第二十一·卷十九）。四十華嚴 T293 唯譯品三十九，於本段〔查無〕對校；世親《十地經論》T26n1522 唯釋〈十地品〉，於本段〔查無〕。
句一 迴向之名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279·徵句 | 佛子！云何為菩薩摩訶薩等隨順一切眾生迴向？ | T10n0279 0156c28 |
| 實叉 T279·結句 | 佛子！是為菩薩摩訶薩第七等隨順一切眾生迴向。 | T10n0279 0160a21 |
| 佛馱 T278·徵句 | 佛子！何等為菩薩摩訶薩第七等心隨順一切眾生迴向？ | T09n0278 0520c10 |
| 佛馱 T278·結句 | 佛子！是為菩薩摩訶薩第七等心隨順一切眾生迴向。 | T09n0278 0523c15 |
| 佛馱 T278·十名列句 | 七者、隨順等觀一切眾生迴向 | T09n0278 0488b29 |
異文所繫：八十作「等隨順」，六十於品內作「等心隨順」（多一「心」字），而六十自身之十名列句又作「隨順等觀」——同一迴向，六十本前後二名不齊。法藏所疏之標題依六十品內之文，作「第七等心隨順一切眾生迴向」〔T35n1733 0265b02〕；澄觀依八十，作「第七等隨順一切眾生迴向」〔T35n1735 0720b16〕。全錄不判。
句二 所迴善根之句數與首三句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 所謂：小善根、大善根、廣善根、多善根、無量善根 | T10n0279 0157a01 |
| 佛馱 T278 | 增長下品善根、中品善根、上品善根、無量善根、廣善根 | T09n0278 0520c11 |
異文所繫：八十之首三句以小·大·廣立，六十之首三句以下品·中品·上品立，所立之軸全異。八十此列逐句實計得三十一句〔T10n0279 0157a01–a12〕，六十逐句實計得三十句〔T09n0278 0520c11–c24〕。三家之數正繫於此：澄觀依八十作「前中有三十一句」〔T35n1735 0720c04〕，法藏依六十作「前中三十句」〔T35n1733 0265b08〕，李通玄依八十而作「三十二種無邊善根」〔T36n1739 0863b17〕。全錄不判。
句三 施心之句數
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 所謂：無著心、無縛心、解脫心、大力心、甚深心、善攝心、無執心、無壽者心 | T10n0279 0157c16 |
| 佛馱 T278 | 以無著心、無縛心、解脫心、大心、甚深心、攝取心、離憎愛心、離壽命心 | T09n0278 0521b25 |
異文所繫：八十此列逐句實計得十九心〔T10n0279 0157c16–c21〕，六十實計得十四心〔T09n0278 0521b25–b28〕。澄觀依八十曰「有二十心：初一牒前起後；後『所謂』下正顯一十九心」〔T35n1735 0721b14〕，法藏依六十曰「明施心純淨，有十四種心」〔T35n1733 0266a29〕。八十之「大力心」六十作「大心」、八十之「善攝心」六十作「攝取心」、八十之「無執心」六十作「離憎愛心」、八十之「無壽者心」六十作「離壽命心」。全錄不判。
句四 外財施之事數與施時之心
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279·外財 | 願令阿僧祇世界珍寶充滿，阿僧祇世界衣服充滿，阿僧祇世界妙香充滿 | T10n0279 0157b07 |
| 佛馱 T278·外財 | 令無數世界珍寶充滿，令無數世界寶衣充滿，令無數世界妙香充滿 | T09n0278 0521a20 |
| 實叉 T279·施心 | 無虛偽心，無希望心，無名譽心，無中悔心，無熱惱心 | T10n0279 0157b16 |
| 佛馱 T278·施心 | 以平等心、無偏愛心、不求名心、無熱惱心、無中悔心 | T09n0278 0521b01 |
異文所繫：外財所充之物，八十逐項實計十事（珍寶·衣服·妙香·莊嚴具·無量摩尼寶·妙華·上味·財貨·床座·寶冠）〔T10n0279 0157b07–b13〕；六十實計十一事〔T09n0278 0521a20–a27〕，多出「勝摩尼寶」〔T09n0278 0521a23〕一項，而八十之「財貨」〔T10n0279 0157b11〕六十作「金銀」〔T09n0278 0521a25〕。法藏依六十作「一資財廣，有十一事故」〔T35n1733 0266a14〕。施時之心，八十十句（前五皆作『無某某心』、後五作『但發某某心』）〔T10n0279 0157b16–b19〕，六十十一句〔T09n0278 0521b01–b04〕；澄觀依八十曰「文有十句，前五離過……後五順理，前二大智、後三大悲」〔T35n1735 0721b02〕，法藏依六十曰「就施心中，有十一」〔T35n1733 0266a16〕。八十作「阿僧祇世界」處，六十一律作「無數世界」。全錄不判。
句五 迴向所為之句數
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 為令一切眾生得利益安樂故；為令一切眾生得平等心故 | T10n0279 0158a02 |
| 佛馱 T278 | 令一切眾生，饒益安樂無量眾生；令一切眾生，普於一切得平等心 | T09n0278 0521c07 |
異文所繫：八十作「為令一切眾生……故」之句式，六十作「令一切眾生，……」之句式，且六十此段與其前之「念念迴向」十句連成一氣、中無「發歡喜心」之牒句。八十此段逐句實計得一百一十句〔T10n0279 0158a02–0159a29〕。澄觀依八十曰「總有一百一十句」〔T35n1735 0721c07〕；李通玄依八十亦曰「起一百一十種廣大無限所為眾生等所緣事業」〔T36n1739 0863c18〕；法藏依六十而別依遠法師之分曰「今且依遠法師分為二分：初明慈心迴向、二『如是菩薩憐愍已』下明悲心迴向。前中，總有一百十八句」〔T35n1733 0266b15〕——其一百十八之數繫於六十之連文，非八十之句。全錄不判。
句六 會違之第六對
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 業不違業道，業道不違業 | T10n0279 0160a04 |
| 佛馱 T278 | 業不違業迹，業迹不違業 | T09n0278 0523b26 |
異文所繫：八十作「業道」，六十作「業迹」。澄觀正繫此異曰「晉經名業迹，迹即道也」〔T35n1735 0723a16〕。法藏就六十之「業迹」列三家之釋，見目六。全錄不判。
句七 相盡平等二十句
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 得業平等，得報平等，得身平等，得方便平等，得願平等 | T10n0279 0160a14 |
| 佛馱 T278 | 得平等業，得平等報，得平等身，得平等道，得平等願 | T09n0278 0523c07 |
異文所繫：語序異（八十「得業平等」·六十「得平等業」），第四句八十作「方便」、六十作「道」。此段之末，八十作「得成滿一切白法」〔T10n0279 0160a21〕，六十作「得究竟一切白淨法迴向」〔T09n0278 0523c14〕。全錄不判。
句八 位果之句數
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 則能摧滅一切魔怨，拔諸欲刺，得出離樂，住無二性 | T10n0279 0160a23 |
| 佛馱 T278 | 則能摧伏一切怨敵，悉能拔出一切欲刺，得無生道，到無二處 | T09n0278 0523c17 |
異文所繫：八十作「得出離樂，住無二性」，六十作「得無生道，到無二處」。澄觀依八十判「有二十一句：初一牒前、後一總結，中間十九攝為九果」〔T35n1735 0723b25〕；法藏依六十判「自下第二明位果中有十六句，二二為一攝為八對」〔T35n1733 0267b21〕。所判果數異（九·八），源在兩本句數之異。全錄不判。
句九 重頌首末二偈
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279·首偈 | 菩薩所作諸功德，微妙廣大甚深遠，乃至一念而修行，悉能迴向無邊際。 | T10n0279 0160b05 |
| 佛馱 T278·首偈 | 菩薩具行諸功德，深遠清淨甚微妙，所行功德雖微小，悉能迴向廣無量。 | T09n0278 0523c28 |
| 實叉 T279·末偈 | 如是真實諸佛子，從於如來法化生，彼能如是善迴向，世間疑惑悉除滅。 | T10n0279 0160c16 |
| 佛馱 T278·末偈 | 如是真實佛子等，從諸如來法化生，無量功德悉迴向，一切疑惑悉除滅。 | T09n0278 0524b10 |
異文所繫：二本重頌皆二十一偈四十二行（八十〔T10n0279 0160b05〕–〔0160c17〕逐行實計四十二行；六十〔T09n0278 0523c28〕–〔0524b11〕逐行實計四十二行），偈數全合。李通玄逕就八十記之曰「其頌總有四十二行」〔T36n1739 0864a26〕。首偈之第三句，八十作「乃至一念而修行」，六十作「所行功德雖微小」，取意不同；末偈之第三句，八十作「彼能如是善迴向」，六十作「無量功德悉迴向」。全錄不判。
五、宗義之經據〔眼〕
（一）「等」通能所——本迴向之立名處
澄觀不以「等隨順」為一事而為兩重：所順之眾生本自無相平等，能順之心智照之亦平等，兩重平等相合，故名為等。他說得極簡：
「謂以善根等心順益故。等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故。」〔T35n1735 0720b18〕
此為疏家釋名之語，非經文自釋；經文於名下逕入善根之列，未自釋名義。
（二）三處迴向之全在一段——澄觀以本段之三別配三處迴向：「初向眾生及向菩提、二『佛子菩薩摩訶薩如是迴向時不著業』下明向實際、三『佛子菩薩摩訶薩以此善根普施世間』下總結三種迴向」〔T35n1735 0721a16〕，末段之總結復逐句對配曰「普施世間即向眾生，願生成佛即向菩提，『得清淨心』下即向實際。成就三世佛種，即總結三種迴向之能」〔0722b29〕。三處迴向之名是澄觀承品級之科而立，經文於本段無此三名。
（三）行布與圓融之無礙——一百一十句之判
本段最大之一段文（一百一十句）何以連下不斷，澄觀給的答案是它本身即行布與圓融之合：
「總有一百一十句，文分為二：前七十二句令成行布修因至果、後三十八句令成圓融因圓果滿，此二無礙，為迴向意。亦是前自分、後勝進。」〔T35n1735 0721c07〕
前七十二句復依位配六段：初二十一句賢首位之行「然純明施行」〔0721c12〕·次十句種性位·次十句解行位·次十句十地位十度行·次十句等覺位「故皆有普言」〔0721c20〕·後十一句佛果位行〔0721c21〕。後三十八句復分四：初十句種性位因行圓滿·次十句解行位因圓果滿·次八句十地位因行圓滿·後十句成佛果圓滿〔0722a09–a23〕。澄觀於此自設一防曰「若將此下屬前佛果，則令果中有修菩薩行、遇善知識，便違正理」〔0722a08〕，末又自限曰「然上諸義，望一一位各有所由，恐厭繁文，舉其大略耳。又行布圓融無礙，不可定執」〔0722a28〕。以上皆疏家之判。
（四）地前而得無礙——圓教諸位相攝之證
本段之因位廣大德與果德清淨，澄觀與法藏同以之為圓教之證。澄觀曰：
「此上因果德用，若非圓教諸位相攝，何容地前得斯無礙？」〔T35n1735 0722c29〕
法藏於六十本同處亦曰「準此德用，若非圓教諸位相攝，何容地前得有如是無礙德耶？」〔T35n1733 0267a04〕。二家於此無異——十迴向猶是地前，而所成之德已通果位，其所以然唯在諸位相攝。
（五）事事無違之三理
會違自在一段十五對「不違」，澄觀分作事事·事理·理理三重，並出事事所以無違之三理：
「此之事事所以無違者，隨性融故、緣起相由故、同一緣起義故，亦由後二段令此無違。」〔T35n1735 0723a16〕
理事無違則曰「性不違相者，理能成事故。相不違性者，事能顯理故、不動真際建立諸法故、不壞假名說實相故」〔0723a20〕。其下復開五重四句以窮剎與眾生·事與無性之相即不即〔0723b01–b19〕，末結曰「然為門不同有多差別，理實諸句無不融通」〔0723b19〕。此皆疏家所立之觀門，經文唯列十五對不違之文而不自釋。
（六）迴向實際之雙遣
「不著」十句之末二句，澄觀釋曰「不著一切法者，了法空故。不著無一切者，空亦空故」〔T35n1735 0722b26〕。此為本段離相之極處；頌中「常於諸法不作二，亦復不作於不二，於二不二並皆離，知其悉是語言道」〔T10n0279 0160b25〕正與之相應，是經文自有之雙遣句。
（七）方便波羅蜜主大悲門——李通玄之別軌
李通玄不從澄觀之「等即平等」而從十度配位立說：
「第七等隨順一切眾生迴向者，以方便波羅蜜為體主大悲門。前六波羅蜜是修出生死心，此第七已後四波羅蜜是方便智入生死中教化眾生。」〔T36n1739 0863a11〕
並以善財所參之觀世音配此位〔T36n1739 0863a14〕。此為通玄一家之表法軌，與澄觀之釋名軌並存。誌錄不判。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
善根三十一句之三段互攝——澄觀不以三十一句為平列，而立前十一·中十·後十三段相互涉入之勢：「然其前十一一遍從中十，中十一一能生後十，後十一一容具前十。前十一一該後二十，思之自顯。」〔T35n1735 0720c06〕釋初十一句曰「今初十一句，即增數十也。於中，初三約分量……次三約類，謂有多色類，乃至無量種種不同。未至無量但可名多，三五相望亦名種種。餘五約數明多，於中後二亦顯甚深難思，傍無分量」〔0720c08–c16〕；釋中十句曰「前五為緣境，前四智境、後一悲境。後五造修境，初一能修智；次一能修心；次二所觀境；後一所修法，因覩此法能起十度等」〔0720c17〕；釋後十句曰「前七可知，八願心積德、九念力習行辯力說法以為業行、十由智自在故能覆育」〔0720c21〕。
因修成德之十與十對——「初有十句，初總、餘別。一住作意、二加行趣入、三攝行屬己、四漸集成多、五假緣資助、六照其事理、七惑障不生，此上自修；後二轉教，八開顯指示、九勸如說行。隨修一善則有斯十。」〔T35n1735 0720c24〕；成德之文則曰「前中十對皆含因果，一得忍息惡、二攝根具戒、三離倒行正、四上受下資、五佛護善增、六住願起業、七心等諸佛行詣道場、八內入佛力外相超世、九不樂當報不貪現樂、十不著諸行而修迴向」〔0720c29〕，並辨其末句曰「此雖有迴向之言，意取所迴之善」〔0721a05〕，收之曰「十中，前八成德、後二離過；九離凡、十離小」〔0721a06〕。
何以偏願成施行——澄觀自設此問而出三理：「一則自具行緣，故云修菩薩行；二則眾生現益，故云惠施一切；三則檀為行首，舉一例餘四，則此一施行具一切行。」〔T35n1735 0721a24〕又以情非情判內外之施曰「以情非情而為內外」〔0721a28〕。
六無限——釋內施之一例餘曰「總收其義有六無限：一物、二時、三心、四田、五施、六處」〔T35n1735 0721b08〕，復以結文對配曰「一處遍法界故普覆、二時盡未來故無息、三田盡生界而加哀、四施隨所求而滿足、五物該種種行不息、六心住大施而無疲」〔0721b10〕。
十九心之七勝——澄觀以七種殊勝統十九心：巧便殊勝（前六）·清淨殊勝（次五，「初句總，總無二執故；下四別，初句無我執、餘三無法執：一不取法相故、二了唯心性故、三見性空故」〔0721b18〕）·安住殊勝（次三）·迴向殊勝（次二）·意樂殊勝（次一）·依止殊勝（後二，「依菩提心故。初句因、後句果」〔0721b25〕），末收曰「上顯施中廣大無限，即事業殊勝，具上七勝檀度行成」〔0721b26〕。
六十種音之考——釋一百一十句中「得六十種音聲」一句，澄觀出典並辨異數：「言六十種音者，第十迴向有而不具，至文當知。《密迹力士經》第二具說，《莊嚴論》亦引此經」〔T35n1735 0721c22〕，又引本經曰「〈不思議法品〉云『如來具足六十種音聲，一一音有五百分，一一分有無量百千清淨之音以為嚴好。』即其事也」〔0721c25〕，復出六十四音之說曰「復有處說六十四音，以聲有八轉，謂體業具為從屬於呼，是八轉聲各具八德，所謂調和聲、柔軟聲、諦了聲、易解聲、無錯謬聲、無雌小聲、廣大聲、深遠聲，八八則有六十四種」〔0721c27〕。
成益十三句——「文有十三句，顯二種生攝一切德。初三句顯勝妙生，二句為因、一句為果。清淨者戒，受人天身；離慳者施，有大財位……後之十句顯功德生。功德生者即決定勝道。有人天中具大財位、無信解等，非功德生。」〔T35n1735 0722b02〕逐句復釋曰「三『其心』下即離毒之德，初句為總、『質直』下別。由離瞋故質直柔軟，由離貪故無有諂曲，由離癡翳故無有迷惑愚癡」〔0722b09〕。
究竟迴向之二釋——「上來展轉迴向，以隨宜故，或通因果、世及出世；今迴向既終，惟願得成究竟之果。安隱者，無障惱故。安樂者，唯寂滅故。」〔T35n1735 0722b20〕
因位十二句五對——「顯有十二句：初二為總，初句顯深無能過故；後句顯廣，歎不盡故。後十句別攝為五對」〔T35n1735 0722c10〕：所行所見對·說法深廣對·現身嚴剎對·成就攝生對·遠聽速往對，末釋神通三無曰「不假靜慮故曰無依，不起加行故云無作，不染通境故云無著」〔0722c19〕，又釋同一見曰「同一見者，詣剎雖多，道風無異」〔0722c22〕。
果德十清淨——「二『一切佛剎』下懸解當相，謂成果之狀，略舉此十，前六果相圓備、後四舉因顯果，謂此果滿，由因圓故。皆言清淨者，無染不盡。云平等者，無理不證。染淨皆虛故云平等，淨符乎理但云清淨。」〔T35n1735 0722c24〕
位果九果——「中間十九攝為九果：一斷染果，降魔冤，謂止惡緣拔欲刺，斷惡因也；二入證果，得出離樂，正證住無二性證因；三益生果，具大威德，即護生之因；四內外超勝果，謂內德外用；五『往一切』下寂用無礙果；六『具一切』下行願廣大果；七『分別』下智通殊勝果；八『得無礙』下見聞自在果。九『於一切境』下修行具足果，初成就、後無得。」〔T35n1735 0723b26〕
重頌之三分與細配——「初十一偈頌迴向、次九偈頌成益、後一偈結讚。今初，分二：初半偈頌所迴善根；餘頌攝將迴向，於中三：初三偈半頌迴己修善願成資具以施眾生、次『菩薩為度』下五偈頌復迴此施願令眾生具足財法、三『菩薩言詞』下二偈頌迴向實際。二『知諸世間』下頌成益，中三：初二頌因德廣大、次五頌果德清淨、後二頌相盡平等。略不頌會違，上已委具。然頌三段，勢少異前前直語益，今兼顯迴向之因。」〔T35n1735 0723c05〕
- 義疏所引澄觀逐字之補錄（依《疏》卷二十七）：「初之五句，總顯諸善由菩提心，多聞積集思惟義理，發起修行志樂無厭，唯深唯廣。「皆為」下三句顯菩提心三迴向義。種智證於實際，即是菩提三心迴向三處也。」〔T35n1735 0721a12〕・「二「假使」下辨施無限，長時多田隨求無厭故。三「佛子」下，明施殊勝，離過順現故。文有十句，前五離過，追悔不已則生熱惱；後五順理，前二大智、後三大悲。」〔0721b01〕・「初一豐財，以財施故；餘皆具法，積善本故，文意總顯。」〔0721c05〕・「末云攝如來智施行者，照三輪空，離諸分別，同菩提故。」〔0721c12〕・「八云非一非異等者，即十通中無體性無作神通」〔0722a23〕・「二中性即體性義，即所以通於理事。」〔0722b19〕・「第三「佛子」已下總結三種迴向。近仍前起，謂即上離相不礙隨相：遠結上文，普施世間即向眾生，願生成佛即向菩提，「得清淨心」下即向實際。」〔0722b27〕・「今初，先牒成益之時，顯正修時即成此益。」〔0722c09〕・「五「得無礙」下遠聽速往對，初明遠聽，聽必修行；後「住無得」下速往，往皆無得。」〔0722c17–c19〕・「第四相盡平等德。文分為二：初得平等離相益、二「得承事一切佛」下明得不壞諸相益。」〔0723b22〕。
法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）
善根三十句之三分與光統之異軌——法藏分六十本三十句曰「初十直說善體、次十約境以明善根、後十約十度行以明善根」〔T35n1733 0265b09〕，隨即牒引前代之異釋曰「光統云：初十行出自中、次十起從緣發、後十功成在己」〔0265b10〕。此為本段唯一之異家轉引，法藏牒而不破。
三品善之二義——釋六十本「增長下品善根」等曰「有二義：一三品各別，各別增長令俱廣等。二於一善根始修熏識初成種時名增下品，從種生現令更增長名增中品，重熏成種名增上品」〔T35n1733 0265b12〕，又出一釋曰「起隨事行名增下品，令行入理增成增中品，依理起行令稱理廣大名增上品」〔0265b15〕。
攝將迴向之四分與二勢——「於中四：初約菩提心收攝善根、二……以前善根迴成行具……三……以此依行所起善根迴向眾生令得菩提。四『修行如是迴向時不著業』下明行極契真，行無所行、迴無所迴。」〔T35n1733 0265c14〕並以兩勢對之曰「前則以智從悲成廣大迴向，後則以悲從智成甚深迴向」〔0265c21〕。
何不迴向成餘行——法藏之自問自答——「問：何不迴向令成餘行而亦成此慧施行耶？答：此中菩薩為益眾生行菩薩行，由此施行具有三義：一財等現益令得離苦、二因施攝令入法成行、三以所生善迴施眾生。餘行不具，故唯此也。」〔T35n1733 0266a09〕此問與澄觀「所以偏願成施行者」〔T35n1735 0721a23〕同旨而三理之詞異。
捨財與捨施之別——法藏於迴向眾生令得菩提處引《智論》曰「《智論》十四云『有二種：一世間人能捨財、不能捨施；二出世間人能捨財、能捨施也。』」〔T35n1733 0266b11〕又自陳此段難分曰「此中文長，分齊難見，但一一句各是一行，亦不可別分」〔0266b13〕，故逕依前人之科而分二。
十四心之四重讀——法藏以四種分法重讀六十本十四施心：「上五是入理心……上六是攝生心、後三是求果心」〔T35n1733 0266b02〕·「又前五離有為心，次六攝眾生心，後三求佛果心」〔0266b07〕·「又前五護煩惱，次六護二乘狹心，後三護二乘小心」〔0266b08〕·「又前五是直心，次六大悲心，後三是深心」〔0266b09〕。
業迹之四釋與二家——釋六十本「業迹」，法藏先舉二家：「遠公云：解或等心起，業所依名為業迹。辯師云：方便造作名業，根本業道名迹。」〔T35n1733 0267a29〕次出己釋並三重又釋：「今釋：謂決定思是身口業所遊履處，名為業迹。又釋：初剎那思為道，引發第二剎那思為業體，道即迹也。又釋：思體為業，熏在本識成種子為業迹。又釋：思為業，業有感諸道果報功能為業道，道即迹也。」〔0267b02〕
會違十五對之三分——「於中三十句為十五對，分三：初七對明融緣起事令違相斯盡、次有一對理事互融俱無障礙、後七對會緣就實顯理融無違，此亦是顯法之漸次也。」〔T35n1733 0267a20〕並出事事無違之二理曰「一由各緣起相資相順故離相違；二既各相依互無自性，自性無故其誰相違」〔0267b09〕。
重頌之分——「第二偈頌中有二十一偈，分三：初半頌上行相、中間諸偈頌上迴向、末後一偈頌上迴益。就頌迴向中三：初三偈頌上迴成行具。二『以此』下六偈頌上因行生善，迴向眾生令得菩提。三『深入』下十偈半頌上實際迴向。」〔T35n1733 0267c01〕
李通玄《新華嚴經論》T36n1739
長科二十段——通玄不依標釋結之科而逐段計行，如「一從『初佛子』已下至『一切世間善根』有十四行經，明菩薩自集已上三十二種無邊善根分」〔T36n1739 0863b16〕，至第二十段「其頌總有四十二行，文義自具，不煩更釋」〔0864a26〕。二十段之名逐段自立，與澄觀·法藏之科體例全異。
觀自在之譯名之爭——通玄於本迴向之表法逕破新譯：「是故表法中善財知識觀世音菩薩，以為此第七隨順一切眾生大悲迴向中行故。此新經翻為觀自在菩薩，不可依也。」〔T36n1739 0863a14〕其理由在名所彰之行：「云觀自在者，但約名彰行中，但彰觀照世間出世間無相理智自在，非明慈悲之行也。」〔0863a21〕又曰「觀自在者，約名表法義中，是表第六般若波羅蜜位也，非是方便波羅蜜入生死同眾生行，以四攝、四無量不斷煩惱之名。此由翻譯者誤也」〔0863b05〕，並自陳取捨曰「今此一位依舊不依新翻」〔0863a29〕。此為古德之判，誌錄不判。
三法成一人之德——「觀世音菩薩、文殊、普賢，此三法是古今三世一切佛之共行，十方共同。文殊主法身妙慧之理，普賢明智身知根成萬行之門，觀世音明大慈悲處生死，三人之法成一人之德，號毘盧遮那。一切眾生總依此三法，號之為佛，少一不成。」〔T36n1739 0863a23〕
釋名與三位相貫——「以波羅蜜中所修智慧之力，入於生死海，隨一切眾生根品同行利生故，故名等隨順。」〔T36n1739 0864a29〕並以三位第七之表法相貫曰「表法中如善財知識十住第七，以優婆夷休捨表慈悲位。十行第七位表慈悲，以滿足王自化其身作諸罪逆，自化其身捉來殺罰，以息眾生惡逆。此十迴向第七，即以觀世音表慈悲位也」〔0864c02〕。
逐段不釋之自陳——通玄於本段大半自陳不釋：「如此一段迴向，總有二十段經文。餘十九段，文義自具顯現，不煩更釋。」〔T36n1739 0864b07〕唯第十六·十七兩段略釋，如「思不違心者，以思從心生，即思是心」〔0864b15〕·「業不違報者，報從業生，報是業果」〔0864b16〕·「生不違性，明以生是無生，無生為生故」〔0864b21〕。
誌錄不判
所迴善根之數，澄觀依八十作三十一句而分十一·十·十〔T35n1735 0720c04〕，法藏依六十作三十句而分十·十·十〔T35n1733 0265b08〕，李通玄依八十作「三十二種無邊善根」〔T36n1739 0863b17〕——三家三數。三段之義，澄觀作分齊·所依緣·體性〔T35n1735 0720c05〕，法藏作善體·約境·約十度行〔T35n1733 0265b08〕，法藏所牒之光統則作出自中·從緣發·功成在己〔T35n1733 0265b10〕。施心之數，澄觀依八十作二十心（牒一·顯十九）〔T35n1735 0721b14〕，法藏依六十作十四心〔T35n1733 0266a29〕。迴向所為之數，澄觀作一百一十句而二分七十二·三十八〔T35n1735 0721c07〕，李通玄作一百一十種〔T36n1739 0863c18〕，法藏依六十並依遠法師作一百十八句而二分八十·三十八〔T35n1733 0266b17〕。會違十五對之分，澄觀作事事六對·事理二對·理理三對·世世二對·世法一對·因果一對〔T35n1735 0723a07〕，法藏作前七對融事·中一對理事·後七對就實〔T35n1733 0267a20〕。業道之釋，澄觀作「思之所遊履」一釋〔T35n1735 0723a15〕，法藏出遠公·辯師二家及己之四釋〔T35n1733 0267a29–b02〕。位果之數，澄觀依八十作二十一句九果〔T35n1735 0723b25〕，法藏依六十作十六句八對〔T35n1733 0267b21〕。重頌之分，澄觀作十一·九·一〔T35n1735 0723c04〕，法藏作半偈·中間諸偈·末一偈〔T35n1733 0267c01〕，且法藏頌迴向中之三分作三偈·六偈·十偈半，澄觀作三偈半·五偈·二偈。釋名之軌，澄觀從能所平等立〔T35n1735 0720b18〕，李通玄從方便波羅蜜主大悲門立〔T36n1739 0863a11〕。以上諸異，皆古德成說，並錄不判。
七、互讀·承衍
- 本品內互讀：本節為說分十迴向之第七。前承第六隨順堅固一切善根迴向（參見本帙〈第六隨順堅固一切善根迴向（三）法施·外財餘·總結·離相·位果·頌〉），後接第八真如相迴向（參見本帙〈第八真如相迴向〉，徵句作「佛子！何者是菩薩摩訶薩真如相迴向？」〔T10n0279 0160c25〕，徵句之式即異於前七之「云何為」）。澄觀科文於此逕接曰「第七等隨順一切眾生迴向」〔T35n1735 0720b16〕，次科「第八真如相迴向」起於〔0723c22〕。
- 與〈不思議法品〉互讀：一百一十句中「得六十種音聲」一句，澄觀指其廣說所在，引本經〈不思議法品〉「如來具足六十種音聲，一一音有五百分，一一分有無量百千清淨之音以為嚴好」〔T35n1735 0721c25〕。本編品三十三〈佛不思議法品〉單元可對讀。
- 與第十等法界無量迴向互讀：澄觀釋六十種音時繫其後文曰「第十迴向有而不具，至文當知」〔T35n1735 0721c22〕。本帙〈第十等法界無量迴向〉可對讀。
- 與〈十地品〉第八地互讀：一百一十句中「得一切佛無盡法明」一句，澄觀引第八地為釋曰「第八地云『如來法明有無量轉』等」〔T35n1735 0722a02〕。本編品二十六第八不動地單元可對讀。
- 與〈十忍品〉互讀：三十八句中「得非一非異一切功德自在神通」一句，澄觀曰「又非一異應成四句，如〈十忍品〉說」〔T35n1735 0722a27〕。本編品二十九〈十忍品〉單元可對讀。
- 與〈世界成就品〉互讀：李通玄釋「眾生不違一切剎」曰「明依報相似，剎從心業起故。眾生心差別，如〈世界成就品〉具明」〔T36n1739 0864b13〕。本編品四〈世界成就品〉單元可對讀。
- 與〈入法界品〉互讀：李通玄以善財所參之觀世音·休捨優婆夷·滿足王配十住·十行·十迴向之第七位〔T36n1739 0864c02〕。本編品三十九〈入法界品〉單元可對讀。
- 《菩薩瓔珞本業經》之引：澄觀《疏》釋名處引《本業》云「以觀善惡父母無二，一相一合相，故名隨順觀一切眾生迴向，名無等字釋有等義」〔T35n1735 0720b21〕。此為澄觀所引之句，本編未另檢 T24n1485 原文，故唯繫澄觀之引而不作《本業》原句直引。
- 承衍之闕：《華嚴一乘教義分齊章》T45n1866·《華嚴一乘十玄門》T45n1868·《華嚴經旨歸》T45n1871 三檔，檢「等隨順一切眾生迴向」「隨順等觀一切眾生迴向」二詞皆 0 命中，據實標闕。《華嚴經內章門等雜孔目章》T45n1870 檢「隨順等觀一切眾生迴向」1 命中〔T45n1870 0555b11〕，然唯十迴向十名列句之重出，非本迴向之專釋段，誌錄而不列為承衍要段。《成唯識論》T31n1585·《攝大乘論》T31n1594·《瑜伽師地論》T30n1579：本節三家疏中未見牒引，據實標闕，不以品級他處之引充之。惟法藏引《智論》十四辨捨財捨施〔T35n1733 0266b11〕、澄觀引《密迹力士經》第二與《莊嚴論》辨六十種音〔T35n1735 0721c23〕，此皆古德自引，非本編所繫。
八、校本定位
- 實叉 T279（底本）：品二十五 十迴向品之七·第七等隨順一切眾生迴向，卷二十九〔T10n0279 0156c21〕起（卷題「大方廣佛華嚴經卷第二十九」〔0156c24〕·譯題〔0156c26〕·品題「之七十迴向品第二十五之七」〔0156c27〕）–〔0160c17〕訖（次迴向起於 0160c25）。徵句 0156c28 · 善根總標 0156c29 · 善根細目起 0157a01 訖 0157a12 · 因修成德 0157a13 · 菩提心念 0157a27 · 外財願 0157b04 · 外財十事起 0157b07 · 施時十心 0157b16 · 內財願 0157b21 · 內財十事訖 0157c05 · 周遍法界結 0157c09 · 十九施心 0157c16 · 念念迴向十願 0157c21 · 迴向所為牒句 0158a02 · 一百一十句起 0158a02 訖 0159a29 · 悲愍成益 0159b01 · 勸物六句 0159b11 · 究竟十願 0159b18 · 不著十句 0159b25 · 普施世間 0159b28 · 因位廣大德 0159c02 · 果德牒句 0159c19 · 果德十清淨 0159c22 · 會違牒句 0159c27 · 十五對不違 0159c29 · 相盡平等二十句 0160a14 · 結名 0160a21 · 位果 0160a23 · 頌起 0160b03 · 頌第一偈 0160b05 · 頌第二十一偈 0160c16。頁界 0157a01 · 0158a01 · 0159a01 · 0160a01。逐項實計：善根細目三十一句 · 外財十事 · 內財十事 · 施心十九 · 「為令一切眾生」句一百一十（另六句別群，全段共一百一十六見）·「願一切眾生」句二十一見 ·「不著」十句 ·「不違」十五對三十見 · 相盡二十句 · 果德十清淨 · 頌四十二行。
- 佛馱 T278（晉譯主對校）：金剛幢菩薩十迴向品第二十一之六至之七·卷十九，同段〔T09n0278 0520c10〕–〔0524b11〕訖（卷題「大方廣佛華嚴經卷第十九」〔0524b12〕·次卷題〔0524b15〕·譯題〔0524b17〕·品題「之七金剛幢菩薩十迴向品第二十一之七」〔0524b18〕；次迴向徵句起於〔0524b19〕）。徵句 0520c10 · 善根細目起 0520c11 訖 0520c24 · 因修成德 0520c24 · 菩提心念 0521a12 · 外財願 0521a18 · 外財十一事起 0521a20 · 施時十一心 0521b01 · 內財願 0521b05 · 十四施心 0521b24 · 念念迴向起 0521b28 · 會違十五對 0523b22 · 相盡二十句 0523c07 · 結名 0523c15 · 位果 0523c16 · 頌起 0523c26 · 頌第一偈 0523c28 · 頌第二十一偈 0524b10。十名列句（第七之名）0488b29。
- 澄觀《疏》T35n1735：本節科起 0720b16 – 訖 0723c21（卷末題「大方廣佛華嚴經疏卷第二十九」0723c15·「大方廣佛華嚴經疏卷第三十已下入第三十經」0723c18·撰者題 0723c21）。牒名徵起 0720b17 · 釋名 0720b18 · 引《本業》0720b20 · 有云一釋 0720b23 · 依徵廣釋 0720b27 · 所迴善根 0720b29 · 三十一句三段 0720c04 · 初十一句釋 0720c08 · 中十句釋 0720c17 · 後十句釋 0720c20 · 因修成德 0720c23 · 十對成德 0721a01 · 攝將迴向 0721a09 · 菩提心三迴向 0721a14 · 正將迴向三別 0721a16 · 偏願成施行三理 0721a23 · 外施四分 0721a29 · 內施四分 0721b05 · 六無限 0721b08 · 二十心七勝 0721b13 · 十願 0721c04 · 迴向所為 0721c06 · 一百一十句二分 0721c07 · 前中六段 0721c10 · 六十種音之考 0721c22 · 三十八句四分 0722a06 · 結成益十三句 0722b01 · 勸物迴向 0722b16 · 究竟迴向 0722b20 · 迴向實際十句五對 0722b23 · 總結三種迴向 0722b27 · 迴向成益四段 0722c03 · 因位十二句五對 0722c09 · 果德清淨 0722c22 · 會違自在 0723a01 · 十五對四分 0723a07 · 業道釋 0723a13 · 五重四句 0723b01 · 相盡平等 0723b21 · 依釋結名 0723b23 · 位果二十一句九果 0723b24 · 重頌三分 0723c04 · 次科起 0723c22。
- 澄觀《演義鈔》T36n1736：本迴向對應鈔文起〔T36n1736 0395a13〕（釋名·引《本業》·六十種音等），本目未錄，據實標闕。
- 法藏《探玄記》T35n1733：本段科起 0265b02 – 訖 0267c07（次段「第八如相迴向」起於 0267c08）。標釋結三科 0265b03 · 三十句三分 0265b08 · 牒引光統 0265b10 · 三品善二義 0265b12 · 因修成德 0265c01 · 攝將迴向四分 0265c13 · 二勢對 0265c21 · 迴成行具 0266a01 · 何不迴向成餘行之問答 0266a09 · 資財施四分 0266a14 · 施心十一 0266a16 · 婆羅馬王釋 0266a23 · 十四施心四重讀 0266a29 · 引《智論》十四 0266b11 · 依遠法師二分 0266b15 · 一百十八句 0266b17 · 慈心迴向六段 0266b20 · 勝進四段 0266b26 · 悲心迴向三段 0266c02 · 甚深迴向 0266c06 · 十句五對 0266c12 · 迴向益四段 0266c22 · 因德十句 0266c29 · 圓教相攝之證 0267a04 · 果德十句 0267a09 · 會違三十句十五對 0267a20 · 業迹諸釋 0267a29–b02 · 相盡平等 0267b16 · 結名 0267b19 · 位果十六句八對 0267b21 · 偈頌二十一偈三分 0267c01。
- 李通玄《論》T36n1739：本段起 0863a11 – 訖 0864c15（次段起 0864c16）。釋名體主 0863a11 · 觀世音表法 0863a14 · 破新翻觀自在 0863a16 · 三法成一人之德 0863a23 · 依舊不依新 0863a29 · 補怛洛迦 0863b08 · 長科二十段 0863b13 · 第一段 0863b16 · 第十段（一百一十種）0863c16 · 第十一段 0863c24 · 第十九段 0864a24 · 第二十段（頌四十二行）0864a26 · 隨文釋義 0864a28 · 釋等隨順之名 0864a29 · 十九段不釋之自陳 0864b07 · 略釋第十六·十七段 0864b09 · 三位第七表慈悲 0864c02 · 小池巨海之歎 0864c06。
- 四十華嚴 T293：〔查無〕。該譯唯出品三十九，於本段無對校。
- 世親《十地經論》T26n1522：〔查無〕。唯釋〈十地品〉，不涉本品。
- 異讀：本單元 T279 範圍〔0156c21〕–〔0160c17〕內大正校記 8 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0157b21〕施【大】｜施住一切智智心【明】 · 〔0158b11〕尸【大】｜口【宮】 · 〔0159b03〕生【大】｜樂【明】 · 〔0159b22〕住【大】｜往【宮】 · 〔0159b26〕剎【大】＊｜利【宮】＊（＊同校並繫〔0159c11〕之剎字） · 〔0159c03〕辭【大】＊｜詞【宋】【元】【明】【宮】【聖】＊（＊同校並繫〔0160b23〕之辭字） · 〔0160b10〕遍【大】｜滿【宮】 · 〔0160b20〕廢【大】｜癈【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）八十本善根細目經自標「所謂」而不標數，逐句實計三十一句；澄觀作三十一句、李通玄作三十二種，非校記而是計法之異，誌錄不判。夾注已於原典層剝除誌錄。
- 異讀補記：CBETA 回改 3 條（不入上列大正校記之數）：〔0157a14〕辦【CB】｜辨【大】／辦【宋】【元】【明】【宮】 · 〔0159b09〕習【CB】【麗-CB】｜集【大】／習【宮】 · 〔0160c07〕雄【CB】【麗-CB】｜勇【大】。
The bodhisattva Vajra Banner raises the question himself and answers it himself, one person from beginning to end; the whole section is one station of prose, with twenty-one repeated verses in forty-two lines. Chengguan judges the prose to be 「亦二：先位行、後位果」 tr. “likewise two: first the practice of the station, then the fruit of the station” 〔T35n1735 0720b17〕, and within the practice of the station he divides three parts further: restating the name and raising the question · explaining broadly in accordance with the question · concluding the name in accordance with the explanation. The bone of this dedication lies in the single graph 「等」 tr. “equal” — Chengguan explains it, saying, 「等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故」 tr. “equal is equality, and it runs through both the one who accords and the one accorded with. The sentient beings accorded with are without marks and equal; the mind and wisdom that accords is equal too in the light it casts. The name is received from the side of the dedication, for equal just is according” 〔T35n1735 0720b18〕. Three numbers within the section are contended over by all three masters: the number of clauses of the roots of goodness dedicated (Chengguan thirty-one · Fazang thirty · Li Tongxuan thirty-two), the number of clauses of what the dedication is for (Chengguan a hundred and ten · Fazang, following the sixty-fascicle text, a hundred and eighteen · Li Tongxuan a hundred and ten), and the number of clauses of the fruit of the station (Chengguan twenty-one clauses and nine fruits · Fazang sixteen clauses and eight pairs) — the source of what is contended lies half in the difference of the base texts (the eighty-fascicle and the sixty-fascicle list different sentences) and half in the difference of the ways of counting. Both are recorded without adjudication.
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 · within the portion of exposition, the seventh of the ten dedications, the dedication that accords equally with all sentient beings (the fifth assembly, the palace of the Tuṣita Heaven · fascicle twenty-nine 〔T10 0156c21〕–〔0160c17〕); the sentence raising the question, 「佛子！云何為菩薩摩訶薩等隨順一切眾生迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords equally with all sentient beings?” 〔T10n0279 0156c28〕; the concluding sentence, 「佛子！是為菩薩摩訶薩第七等隨順一切眾生迴向。」 tr. “Sons of the Buddha! This is the bodhisattva-mahāsattva's seventh dedication, the dedication that accords equally with all sentient beings.” 〔0160a21〕; the verses beginning, 「爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：」 tr. “At that time the bodhisattva Vajra Banner, carried by the Buddha's spiritual power, contemplated the ten directions everywhere and spoke these verses, saying:” 〔0160b03〕, and ending 〔0160c17〕; the next dedication, 「佛子！何者是菩薩摩訶薩真如相迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication of the mark of suchness?”, begins at 〔0160c25〕 |
| Chengguan, Huayan jing shu · the two divisions of the prose | 「長行中亦二：先位行、後位果。」 tr. “Within the prose there are likewise two: first the practice of the station, then the fruit of the station.” 〔T35n1735 0720b17〕 — the outline begins at 〔0720b16〕 and ends at 〔0723c21〕; the next outline, the eighth dedication of the mark of suchness, begins at 〔0723c22〕 |
| Chengguan · the three parts of the practice of the station | 「初中亦三：今初牒名徵起」 tr. “within the first there are likewise three: the first here is restating the name and raising the question” 〔T35n1735 0720b17〕 · 「第二『佛子』下依徵廣釋」 tr. “second, from ‘Sons of the Buddha’ on, explaining broadly in accordance with the question” 〔0720b27〕 · 「第三依釋結名，可知」 tr. “third, concluding the name in accordance with the explanation, which can be understood” 〔0723b23〕 |
| Chengguan · the two divisions of the broad explanation | 「中二：先明迴向、後『佛子菩薩摩訶薩修行如是迴向之時』下辨所成益。」 tr. “within it, two: first making clear the dedication, and afterward, from ‘Sons of the Buddha! When the bodhisattva-mahāsattva practices a dedication such as this’ on, setting forth the benefit accomplished.” 〔T35n1735 0720b28〕 |
| Chengguan · the two divisions of making clear the dedication | 「初中亦二：先辨所迴善根、後『佛子菩薩摩訶薩以淨志』下攝將迴向。」 tr. “within the first there are likewise two: first setting forth the roots of goodness dedicated, and afterward, from ‘Sons of the Buddha! The bodhisattva-mahāsattva, with pure resolve’ on, gathering in and about to dedicate.” 〔T35n1735 0720b29〕 |
| Chengguan · the two divisions of the roots of goodness dedicated | 「前中復二：先正修善根、後『佛子菩薩摩訶薩於此善』下因修成德。亦可初是行體、後明行用。」 tr. “within the former there are two again: first the proper cultivating of the roots of goodness, and afterward, from ‘Sons of the Buddha! The bodhisattva-mahāsattva, toward these roots of goodness’ on, the virtue accomplished by cultivation. It may also be that the first is the substance of the practice and the latter makes clear the function of the practice.” 〔T35n1735 0720c02〕 |
| Chengguan · the two divisions of gathering in and about to dedicate | 「中二：初念修善根本因法應迴向、後『佛子』下正將迴向。」 tr. “within it, two: first calling to mind that the dharma which is the root cause of the goodness cultivated ought to be dedicated, and afterward, from ‘Sons of the Buddha’ on, properly about to dedicate.” 〔T35n1735 0721a09〕 |
| Chengguan · the three distinct parts of properly about to dedicate | 「文為三別：初向眾生及向菩提、二『佛子菩薩摩訶薩如是迴向時不著業』下明向實際、三『佛子菩薩摩訶薩以此善根普施世間』下總結三種迴向。」 tr. “the text makes three distinct parts: first, dedicating to sentient beings and dedicating to awakening; second, from ‘Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he does not cling to deeds’ on, making clear the dedicating to the true limit; third, from ‘Sons of the Buddha! The bodhisattva-mahāsattva gives these roots of goodness everywhere to the world’ on, concluding generally the three kinds of dedication.” 〔T35n1735 0721a16〕 |
| Chengguan · the four portions of the benefit accomplished | 「大文第二迴向成益，即此行所成廣大之德。有四佛子，即為四段：第一佛子成因位廣大德；二一佛子果位清淨德；三會違自在德；四相盡平等德。」 tr. “the second great portion of the text is the benefit accomplished by the dedication, that is, the vast virtue accomplished by this practice. There are four ‘Sons of the Buddha,’ making four passages: at the first ‘Sons of the Buddha,’ the accomplishing of the vast virtue of the station of the cause; second, one ‘Sons of the Buddha,’ the pure virtue of the station of the fruit; third, the virtue of sovereignty in bringing what is at odds together; fourth, the virtue of equality with marks exhausted.” 〔T35n1735 0722c03〕 |
| Chengguan · the fruit of the station | 「大文第二辨位果與益異者，成益約於位中得果。就其位滿，有二十一句：初一牒前、後一總結，中間十九攝為九果」 tr. “the second great portion of the text sets forth the fruit of the station, which differs from the benefit: the benefit accomplished is spoken with respect to the fruit obtained within the station. With respect to the station being full, there are twenty-one clauses: the first restates what came before, the last concludes generally, and the nineteen in between are gathered into nine fruits” 〔T35n1735 0723b24〕 |
| Chengguan · the repeated verses | 「第二重頌。二十一偈分三：初十一偈頌迴向、次九偈頌成益、後一偈結讚。」 tr. “second, the repeated verses. The twenty-one verses divide into three: the first eleven verses praise the dedication, the next nine praise the benefit accomplished, and the last one verse concludes with praise.” 〔T35n1735 0723c04〕 |
| Fazang, Tanxuan ji · a commentary on the sixty-fascicle text | 「第七等心隨順一切眾生迴向。於長行內亦二：初位行、後位果。初中亦三，謂標、釋、結。」 tr. “The seventh dedication of the mind that accords equally with all sentient beings. Within the prose there are likewise two: first the practice of the station, then the fruit of the station. Within the first there are likewise three, namely the statement, the explanation, and the conclusion.” 〔T35n1733 0265b02〕 — the outline begins at 〔0265b02〕 and ends at 〔0267c07〕 |
| Li Tongxuan, Xin Huayan jing lun | The long outline of twenty passages: 「經云『佛子云何為菩薩摩訶薩等隨順一切眾生迴向』已下至說頌，長科為二十段。」 tr. “from where the scripture says ‘Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords equally with all sentient beings?’ down to the speaking of the verses, it is outlined at large as twenty passages.” 〔T36n1739 0863b13〕; the last passage, 「其頌總有四十二行，文義自具，不煩更釋。」 tr. “the verses have forty-two lines in all; the text and its meaning are furnished of themselves, and there is no need to explain further.” 〔0864a26〕 |
Where the outline names are tied— 「位行」 tr. “the practice of the station”, 「位果」 tr. “the fruit of the station”, 「所迴善根」 tr. “the roots of goodness dedicated”, 「攝將迴向」 tr. “gathering in and about to dedicate”, 『向眾生·向菩提·向實際』 (dedicating to beings · to awakening · to the true limit), 「行布·圓融」 tr. “the sequential · the fused”, 「自分·勝進」 tr. “one's own portion · the advance beyond”, 「會違自在」 tr. “sovereignty in bringing what is at odds together”, 「相盡平等」 tr. “equality with marks exhausted” — all are outline names of Chengguan's, and the scripture itself has none of these headings. What the scripture has of its own is only the name of the dedication (「等隨順一切眾生迴向」 tr. “the dedication that accords equally with all sentient beings”) and the two sentences raising the question and concluding it.
II. Terminology
| Chinese | Sanskrit as transmitted by the ancient worthies (roman, an aid to pronunciation) | What is cited | The essential meaning |
|---|---|---|---|
| According equally | — | 「云何為菩薩摩訶薩等隨順一切眾生迴向？」 tr. “What is the bodhisattva-mahāsattva's dedication that accords equally with all sentient beings?” 〔T10n0279 0156c28〕 | The name of this dedication. Chengguan explains it, saying, 「謂以善根等心順益故。等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故」 tr. “that is, because with roots of goodness and an equal mind one accords with and benefits them. Equal is equality, and it runs through both the one who accords and the one accorded with. The sentient beings accorded with are without marks and equal; the mind and wisdom that accords is equal too in the light it casts. The name is received from the side of the dedication, for equal just is according” 〔T35n1735 0720b18〕; Li Tongxuan takes the perfection of skillful means instead for his explanation, saying, 「以波羅蜜中所修智慧之力，入於生死海，隨一切眾生根品同行利生故，故名等隨順」 tr. “because by the power of the wisdom cultivated within the perfections he enters the sea of birth-and-death and, according with the classes of the faculties of all sentient beings, practices alongside them and benefits them, it is therefore named according equally” 〔T36n1739 0864a29〕 |
| Roots of goodness | — | 「隨所積集一切善根」 tr. “all the roots of goodness he has gathered together wherever he has been” 〔T10n0279 0156c29〕 | The substance of what is dedicated. Chengguan divides the thirty-one clauses into three portions, saying, 「初十一句明善根分齊、次十善所依緣、後十善根體性」 tr. “the first eleven clauses make clear the measure of the roots of goodness, the next ten the conditions on which the goodness depends, and the last ten the substance-nature of the roots of goodness” 〔T35n1735 0720c05〕 |
| Asaṃkhyeya | asaṃkhya (transmitted in the ancient transcription 「阿僧祇」 tr. “asaṃkhyeya”) | 「阿僧祇善根」 tr. “roots of goodness of asaṃkhyeya” 〔T10n0279 0157a02〕 · 「願令阿僧祇世界珍寶充滿」 tr. “may asaṃkhyeya worlds be filled with precious things” 〔0157b07〕 | The name of a number that cannot be counted. Chengguan explains the vastness of the outer giving, saying, 「一顯施廣大，各僧祇故」 tr. “first, it shows the vastness of the giving, because each is of the number of asaṃkhyeya” 〔T35n1735 0721a29〕 |
| Pāramitā | pāramitā (transmitted in the ancient transcription 「波羅蜜」 tr. “pāramitā”; within the scripture there are also 「尸波羅蜜」 tr. “śīla-pāramitā” and 「般若波羅蜜」 tr. “prajñā-pāramitā”) | 「為令一切眾生奉持諸佛尸波羅蜜等清淨故」 tr. “so that all beings may uphold the buddhas' śīla-pāramitā and be equally pure” 〔T10n0279 0158b10〕 · 「為令一切眾生得知一切法無體性般若波羅蜜故」 tr. “so that all beings may obtain the prajñā-pāramitā that knows all dharmas to be without a substance of their own” 〔0158b14〕 | The practice that goes to the other shore. Chengguan matches the ten perfections to the ten clauses, saying, 「四從『成就清淨等施心』下令成十地位中修十度行」 tr. “fourth, from ‘accomplish a pure and equal mind of giving’ on, causing the accomplishing of the practice of the ten perfections cultivated within the station of the ten grounds” 〔T35n1735 0721c16〕 |
| Dhāraṇī | dhāraṇī (transmitted in the ancient transcription 「陀羅尼」 tr. “dhāraṇī”) | 「得陀羅尼演說妙法，盡未來劫無有斷絕」 tr. “obtains dhāraṇī and expounds the wondrous Dharma, unbroken through all the kalpas of the future” 〔T10n0279 0159c07〕 | The holding of the Dharma without losing it. Chengguan ties this clause to 「說法深廣對」 tr. “the pair of the profundity and breadth of speaking the Dharma”, saying, 「二說法深廣對，事理善巧故，法義甚深，總持廣包，辭辯無斷」 tr. “second, the pair of the profundity and breadth of speaking the Dharma: because he is skillful in phenomena and principle, the Dharma and its meaning are most profound; the total holding encompasses broadly, and the words and eloquence are unbroken” 〔T35n1735 0722c14〕 |
| Nayuta | nayuta (transmitted in the ancient transcription 「那由他」 tr. “nayuta”) | 「念念令不可說不可說百千億那由他眾生」 tr. “in each thought-moment he causes sentient beings beyond speaking, beyond speaking, a hundred thousand koṭis of nayutas of them” 〔T10n0279 0159c12〕 | The name of a great number |
| The path of deeds | — | 「業不違業道，業道不違業」 tr. “deeds are not at odds with the paths of deeds, and the paths of deeds are not at odds with deeds” 〔T10n0279 0160a04〕 | What thought travels along. Chengguan explains it, saying, 「行前之思方便造業，但名為業；思之所起身口意行，名為業道，以是思之所遊履故。晉經名業迹，迹即道也」 tr. “the thought before the act contrives deeds by way of means, and is only named deed; the acts of body, speech, and mind that thought rouses are named the path of deeds, because they are what thought travels along. The Jin scripture names it the trace of deeds, and trace is just path” 〔T35n1735 0723a14〕; the sixty-fascicle Avataṃsaka here has 「業迹」 tr. “the trace of deeds” 〔T09n0278 0523b26〕 |
| The limit free of desire | — | 「離欲際平等不違一切眾生安住平等」 tr. “the equality of the limit free of desire is not at odds with the equality of the abiding of all sentient beings” 〔T10n0279 0160a08〕 | The principle realized. Chengguan says, 「證離欲際即所證理，眾生安住即能證智，智冥於理故二無違」 tr. “realizing the limit free of desire is the principle realized, and the abiding of beings is the wisdom that realizes; the wisdom merges into the principle, and so the two are not at odds” 〔T35n1735 0723a24〕 |
| The one conjoined mark | — | A phrase in Chengguan's Shu citing the Benye, not text of this passage of the scripture | The name for wisdom tallying with the not-two. Chengguan's Shu cites the Benye as saying, 「以觀善惡父母無二，一相一合相，故名隨順觀一切眾生迴向，名無等字釋有等義」 tr. “by contemplating that good and evil parents are not two, of one mark and one conjoined mark, it is therefore named the dedication of according with and contemplating all sentient beings; the name has no graph for ‘equal’ and yet explains the meaning of ‘equal’” 〔T35n1735 0720b21〕, and he further sets out an explanation of the men of the time, 「智契無二，名一合相」 tr. “wisdom tallying with the not-two is named the one conjoined mark” 〔0720b26〕 |
| The Honored One of Two Feet | — | 「智慧同於兩足尊」 tr. “his wisdom is the same as the Honored One of Two Feet's” 〔T10n0279 0160b22〕 | An honorific for the Buddha in the verses |
| The Tamer of Men | — | 「同於無上調御士」 tr. “the same as the unsurpassed Tamer of Men” 〔T10n0279 0160c05〕 | An honorific for the Buddha in the verses |
| Sarvajña | sarvajña (transmitted in the ancient transcription 「薩婆若」 tr. “sarvajña” · the rendering of the sixty-fascicle Avataṃsaka) | The sixty-fascicle Avataṃsaka: 「菩薩行不違薩婆若，薩婆若不違菩薩行」 tr. “the bodhisattva's practice is not at odds with sarvajña, and sarvajña is not at odds with the bodhisattva's practice” 〔T09n0278 0523c06〕 | The 「一切智」 tr. “omniscience” of the Jin translation; the eighty-fascicle text here has 「菩薩行不違一切智，一切智不違菩薩行」 tr. “the bodhisattva's practice is not at odds with omniscience, and omniscience is not at odds with the bodhisattva's practice” 〔T10n0279 0160a12〕 |
| Crossing over without limit | — | 〔not found〕. This rendering is not seen in the commentaries of the three masters on this passage, and the separately circulating text does not touch on this chapter | — |
III. Similes and Rhetoric
(1) The similes in the scripture — three places
- The simile of the king of dragon-horses — 「願令阿僧祇世界寶馬充滿，如龍馬王，種種眾寶莊嚴之具而嚴飾之，持用布施」 tr. “may asaṃkhyeya worlds be filled with jeweled horses, like the king of dragon-horses, decked out with adorning articles of every kind of jewel, and given away” 〔T10n0279 0157b24〕. What the simile leans on is the king among horses; what it likens is the surpassingness of what is given. Fazang, following the sixty-fascicle text's 「婆羅馬王」 tr. “the king of the Vālāha horses”, puts forth a long explanation; see section VI.
- The two similes of vajra and sunlight — two clauses raised in succession among the hundred and ten: 「為令一切眾生住如金剛極大力施心故；為令一切眾生住如日光明施心故」 tr. “so that all beings may abide in a mind of giving of exceedingly great strength like vajra; so that all beings may abide in a mind of giving that shines out like the light of the sun” 〔T10n0279 0158a17〕. The one simile leans on the unbreakableness of vajra and the other on the sunlight's shining upon everything without exception, and what both liken is the mind of giving. These two clauses fall precisely within what Chengguan judges as 「初二十一句為令修善趣賢首位之行，然純明施行」 tr. “the first twenty-one clauses cause the cultivation of goodness so as to head toward the practice of the station of Worthy Head, and yet they make clear the practice of giving purely” 〔T35n1735 0721c11〕, and are the closing force of the practice of giving.
- The three similes in the verses — 「猶如無等大聖尊」 tr. “like the great and holy Honored One who has no equal” 〔T10n0279 0160c03〕 takes the Buddha as what is likened; 「功德大海盡迴向」 tr. “he dedicates entirely the great sea of merit” 〔0160c06〕 likens the manyness of merit to the sea; 「眾生幻化無有實」 tr. “sentient beings are like a conjuring and have no reality” 〔0160b28〕 likens the unreality of beings to a conjuring.
(2) The similes set up by the commentators
- The simile of giving with a small, a great, and a broad mind — Chengguan explains the measure of the three clauses of roots of goodness, saying, 「如小心施名為小善，為菩提施名之為大，為利他施名之為廣」 tr. “to give with a small mind is called a small goodness, to give for the sake of awakening is called great, and to give for the benefit of others is called broad” 〔T35n1735 0720c09〕. This is not a simile of things but the setting up of a difference by the measure of the mind in giving.
- Two accounts of the king of the Vālāha horses — Fazang explains the sixty-fascicle text's 「婆羅馬王」 tr. “the king of the Vālāha horses”, saying, 「三藏說：正音具云婆羅訶，此名雲馬，謂遊行空雲迅疾無礙，因以為名。又云大海內有一洲名跋陀羅，此馬常居其中，每恒出聲云：『誰欲出海？我當送之。』此應是龍馬，然有慈心，或菩薩所化也」 tr. “the Tripiṭaka master says: the correct sound in full is Vālāha, here named the cloud-horse, that is, it travels through the empty clouds swiftly and without obstruction, and takes its name from this. It is said again that within the great sea there is an island named Bhadra, and that this horse constantly dwells within it and always sends out a cry saying, ‘Who wishes to come out of the sea? I shall carry him.’ This should be a dragon-horse, yet it has a mind of loving-kindness, and may be a transformation made by a bodhisattva” 〔T35n1733 0266a23〕. The former account takes the swiftness of travelling on cloud, the latter the vow to carry across the sea. The eighty-fascicle text here has simply 「如龍馬王」 tr. “like the king of dragon-horses”, and so Fazang's latter account answers to the rendering of the eighty-fascicle text.
- The similes of a small pool and the vast sea, of a faint lamp and the sunlight — Li Tongxuan, concluding this passage and sighing over the profundity and breadth of the scripture, says, 「不可以將小池而添巨海，未足以致其深；炷微燈而益日光，焉能資其遠照」 tr. “one cannot take a small pool to add to the vast sea, for it does not suffice to bring about its depth; to light a faint lamp so as to increase the sunlight — how could that assist its far-reaching shining?” 〔T36n1739 0864c08〕. What the similes lean on are the pool with respect to the sea and the lamp with respect to the sun; what they liken is his own explanation with respect to the meaning of the scripture.
- The Mountain of Small White Flowering Trees — Li Tongxuan matches the dwelling place of Guanshiyin to the symbolic meaning of this dedication, saying, 「觀世音住居補怛洛迦，此云小白華樹山。觀世音菩薩居之，為諸菩薩說慈悲經。此山多有小白華樹，其華甚香」 tr. “Guanshiyin dwells at Potalaka, here called the Mountain of Small White Flowering Trees. The bodhisattva Guanshiyin dwells there and speaks the scripture of loving-kindness and compassion for the bodhisattvas. This mountain has many small white flowering trees, and their flowers are exceedingly fragrant” 〔T36n1739 0863b08〕.
(3) The rhetoric of the sentence patterns — the style of this section is made of five groups of sentences laid one upon another, each group having its fixed form:
The listing form of the thirty-one clauses, 「所謂：小善根、大善根……」 tr. “that is to say: small roots of goodness, great roots of goodness … ” 〔T10n0279 0157a01〕 · the vow-giving form of the ten clauses, ‘may asaṃkhyeya worlds be filled with such and such’ 〔0157b07〕 · the mind-naming form of the nineteen clauses, 「所謂：無著心、無縛心……」 tr. “that is to say: a mind unstained, a mind unbound … ” 〔0157c16〕 · the vow-sentence form seen twenty-one times, ‘may all beings be such and such’ 〔0157c22〕〔0159b18〕〔0159b29〕 · the what-it-is-for sentence form seen a hundred and sixteen times, ‘so that all beings may be such and such,’ beginning at 〔0158a02〕. Among these the 「為令一切眾生」 tr. “so that all beings may” sentence is the longest, a hundred and ten clauses running straight down unbroken with not one closing word in between; a group of six clauses begins separately at 〔0159b11〕. The 「不違」 tr. “not at odds” sentence is seen thirty times, making fifteen pairs, beginning at 〔0159c29〕; ‘obtains the equality of such and such’ and ‘comes to such and such,’ twenty clauses, run in a single breath beginning at 〔0160a14〕. All of the above are counted out sentence by sentence against the source.
IV. Collation with Parallel Translations
The Chinese witnesses collated for this section are two: Śikṣānanda, T279 (the base text · chapter twenty-five, The Ten Dedications, the seventh · fascicle twenty-nine) · Buddhabhadra, T278 (the Jin-dynasty translation in sixty fascicles · chapter twenty-one, The Bodhisattva Vajra Banner's Ten Dedications · fascicle nineteen). The forty-fascicle Avataṃsaka, T293, translates only chapter thirty-nine, and for this section there is 〔not found〕 in the way of collation; Vasubandhu's Shidi jing lun, T26n1522, explains only the chapter “The Ten Grounds,” and for this section there is 〔not found〕.
Passage One The Name of the Dedication
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 · the question raised | Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication that accords equally with all sentient beings? | T10n0279 0156c28 |
| Śikṣānanda T279 · the conclusion | Sons of the Buddha! This is the bodhisattva-mahāsattva's seventh dedication, the dedication that accords equally with all sentient beings. | T10n0279 0160a21 |
| Buddhabhadra T278 · the question raised | Sons of the Buddha! What is it that is the bodhisattva-mahāsattva's seventh dedication of the mind that accords equally with all sentient beings? | T09n0278 0520c10 |
| Buddhabhadra T278 · the conclusion | Sons of the Buddha! This is the bodhisattva-mahāsattva's seventh dedication of the mind that accords equally with all sentient beings. | T09n0278 0523c15 |
| Buddhabhadra T278 · the clause in the list of the ten names | Seventh, the dedication of according with and contemplating all sentient beings equally | T09n0278 0488b29 |
Where the difference of text is tied: the eighty-fascicle text has 「等隨順」 tr. “according equally”, the sixty-fascicle text within the chapter has 「等心隨順」 tr. “the mind that accords equally” (one graph 「心」 tr. “mind” more), while the sixty-fascicle text's own clause in the list of the ten names has 「隨順等觀」 tr. “according with and contemplating equally” — one and the same dedication, and the sixty-fascicle text is not consistent in its two names before and after. The title Fazang comments on follows the text within the chapter of the sixty-fascicle version, reading 「第七等心隨順一切眾生迴向」 tr. “the seventh dedication of the mind that accords equally with all sentient beings” 〔T35n1733 0265b02〕; Chengguan follows the eighty-fascicle version, reading 「第七等隨順一切眾生迴向」 tr. “the seventh dedication that accords equally with all sentient beings” 〔T35n1735 0720b16〕. Both are recorded in full without adjudication.
Passage Two The Number of Clauses of the Roots of Goodness Dedicated, and the First Three Clauses
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | that is to say: small roots of goodness, great roots of goodness, broad roots of goodness, many roots of goodness, measureless roots of goodness | T10n0279 0157a01 |
| Buddhabhadra T278 | increasing lower-grade roots of goodness, middle-grade roots of goodness, upper-grade roots of goodness, measureless roots of goodness, broad roots of goodness | T09n0278 0520c11 |
Where the difference of text is tied: the first three clauses of the eighty-fascicle text are set up as small, great, and broad, while the first three clauses of the sixty-fascicle text are set up as lower grade, middle grade, and upper grade; the axis on which each is set up is entirely different. This list in the eighty-fascicle text, counted out clause by clause, yields thirty-one clauses 〔T10n0279 0157a01–a12〕, and the sixty-fascicle text, counted out clause by clause, yields thirty clauses 〔T09n0278 0520c11–c24〕. The numbers of the three masters are tied precisely here: Chengguan, following the eighty-fascicle text, writes 「前中有三十一句」 tr. “within the former there are thirty-one clauses” 〔T35n1735 0720c04〕; Fazang, following the sixty-fascicle text, writes 「前中三十句」 tr. “within the former, thirty clauses” 〔T35n1733 0265b08〕; Li Tongxuan, following the eighty-fascicle text, writes 「三十二種無邊善根」 tr. “thirty-two kinds of borderless roots of goodness” 〔T36n1739 0863b17〕. All are recorded in full without adjudication.
Passage Three The Number of Clauses of the Minds of Giving
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | that is to say: a mind unstained, a mind unbound, a mind released, a mind of great strength, a most profound mind, a mind that gathers in well, a mind that does not grasp, a mind that does not see a life-holder | T10n0279 0157c16 |
| Buddhabhadra T278 | with a mind unstained, a mind unbound, a mind released, a great mind, a most profound mind, a mind that gathers and takes in, a mind parted from hate and love, a mind parted from the life-span | T09n0278 0521b25 |
Where the difference of text is tied: this list in the eighty-fascicle text, counted out clause by clause, yields nineteen minds 〔T10n0279 0157c16–c21〕, and the sixty-fascicle text yields fourteen minds 〔T09n0278 0521b25–b28〕. Chengguan, following the eighty-fascicle text, says 「有二十心：初一牒前起後；後『所謂』下正顯一十九心」 tr. “there are twenty minds: the first restates what came before and raises what follows; afterward, from ‘that is to say’ on, the nineteen minds are properly shown” 〔T35n1735 0721b14〕, and Fazang, following the sixty-fascicle text, says 「明施心純淨，有十四種心」 tr. “making clear that the mind of giving is purely pure, there are fourteen kinds of mind” 〔T35n1733 0266a29〕. The eighty-fascicle text's 「大力心」 tr. “a mind of great strength” the sixty-fascicle text has as 「大心」 tr. “a great mind”; the eighty-fascicle text's 「善攝心」 tr. “a mind that gathers in well” the sixty-fascicle text has as 「攝取心」 tr. “a mind that gathers and takes in”; the eighty-fascicle text's 「無執心」 tr. “a mind that does not grasp” the sixty-fascicle text has as 「離憎愛心」 tr. “a mind parted from hate and love”; the eighty-fascicle text's 「無壽者心」 tr. “a mind that does not see a life-holder” the sixty-fascicle text has as 「離壽命心」 tr. “a mind parted from the life-span”. All are recorded in full without adjudication.
Passage Four The Number of Things in the Giving of Outer Wealth, and the Mind at the Time of Giving
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 · outer wealth | may asaṃkhyeya worlds be filled with precious things, asaṃkhyeya worlds be filled with clothing, asaṃkhyeya worlds be filled with fine incense | T10n0279 0157b07 |
| Buddhabhadra T278 · outer wealth | may numberless worlds be filled with precious things, numberless worlds be filled with jeweled clothing, numberless worlds be filled with fine incense | T09n0278 0521a20 |
| Śikṣānanda T279 · the mind of giving | without a mind of pretense, without a mind that hopes, without a mind that wants a name, without a mind that regrets partway, without a mind of fretting and burning | T10n0279 0157b16 |
| Buddhabhadra T278 · the mind of giving | with an equal mind, a mind without partial love, a mind that does not seek a name, a mind without fretting and burning, a mind without regret partway | T09n0278 0521b01 |
Where the difference of text is tied: as for the things with which the outer wealth fills the worlds, the eighty-fascicle text, counted item by item, has ten things (precious things · clothing · fine incense · articles of adornment · measureless maṇi jewels · fine flowers · the finest flavors · goods and wealth · couches and seats · jeweled crowns) 〔T10n0279 0157b07–b13〕; the sixty-fascicle text, counted out, has eleven things 〔T09n0278 0521a20–a27〕, having one more, 「勝摩尼寶」 tr. “surpassing maṇi jewels” 〔T09n0278 0521a23〕, while the eighty-fascicle text's 「財貨」 tr. “goods and wealth” 〔T10n0279 0157b11〕 the sixty-fascicle text has as 「金銀」 tr. “gold and silver” 〔T09n0278 0521a25〕. Fazang, following the sixty-fascicle text, writes 「一資財廣，有十一事故」 tr. “first, the wealth of support is broad, for there are eleven things” 〔T35n1733 0266a14〕. As for the mind at the time of giving, the eighty-fascicle text has ten clauses (the first five all reading ‘without a mind of such and such’ and the last five ‘but rouses a mind of such and such’) 〔T10n0279 0157b16–b19〕, and the sixty-fascicle text eleven clauses 〔T09n0278 0521b01–b04〕; Chengguan, following the eighty-fascicle text, says 「文有十句，前五離過……後五順理，前二大智、後三大悲」 tr. “the text has ten clauses: the first five depart from faults … the last five accord with principle, the first two being great wisdom and the last three great compassion” 〔T35n1735 0721b02〕, and Fazang, following the sixty-fascicle text, says 「就施心中，有十一」 tr. “with respect to the mind of giving, there are eleven” 〔T35n1733 0266a16〕. Where the eighty-fascicle text has 「阿僧祇世界」 tr. “asaṃkhyeya worlds”, the sixty-fascicle text uniformly has 「無數世界」 tr. “numberless worlds”. All are recorded in full without adjudication.
Passage Five The Number of Clauses of What the Dedication Is For
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | so that all beings may obtain benefit and ease; so that all beings may obtain an equal mind | T10n0279 0158a02 |
| Buddhabhadra T278 | causing all sentient beings to benefit and give ease to measureless sentient beings; causing all sentient beings to obtain everywhere in all things an equal mind | T09n0278 0521c07 |
Where the difference of text is tied: the eighty-fascicle text has the sentence form 「為令一切眾生……故」 tr. “so that all beings may … ”, and the sixty-fascicle text the sentence form 「令一切眾生，……」 tr. “causing all sentient beings … ”; moreover this passage in the sixty-fascicle text runs together in one breath with the ten clauses of 「念念迴向」 tr. “dedicating in each thought-moment” that precede it, with no restating sentence of 「發歡喜心」 tr. “gives rise to a glad mind” in between. This passage in the eighty-fascicle text, counted out clause by clause, yields a hundred and ten clauses 〔T10n0279 0158a02–0159a29〕. Chengguan, following the eighty-fascicle text, says 「總有一百一十句」 tr. “there are a hundred and ten clauses in all” 〔T35n1735 0721c07〕; Li Tongxuan, following the eighty-fascicle text, likewise says 「起一百一十種廣大無限所為眾生等所緣事業」 tr. “he rouses a hundred and ten kinds of vast and limitless works, taken as objects, that are for the sake of sentient beings and the rest” 〔T36n1739 0863c18〕; Fazang, following the sixty-fascicle text and following instead Dharma Master Yuan's division, says 「今且依遠法師分為二分：初明慈心迴向、二『如是菩薩憐愍已』下明悲心迴向。前中，總有一百十八句」 tr. “now, following Dharma Master Yuan, it is divided into two parts: first, making clear the dedication of the mind of loving-kindness; second, from ‘when the bodhisattva has pitied them in this way’ on, making clear the dedication of the mind of compassion. Within the former there are a hundred and eighteen clauses in all” 〔T35n1733 0266b15〕 — his number of a hundred and eighteen is tied to the running text of the sixty-fascicle version, not to the clauses of the eighty-fascicle. All are recorded in full without adjudication.
Passage Six The Sixth Pair of the Bringing Together of What Is at Odds
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | deeds are not at odds with the paths of deeds, and the paths of deeds are not at odds with deeds | T10n0279 0160a04 |
| Buddhabhadra T278 | deeds are not at odds with the traces of deeds, and the traces of deeds are not at odds with deeds | T09n0278 0523b26 |
Where the difference of text is tied: the eighty-fascicle text has 「業道」 tr. “the paths of deeds” and the sixty-fascicle text 「業迹」 tr. “the traces of deeds”. Chengguan ties this very difference, saying, 「晉經名業迹，迹即道也」 tr. “the Jin scripture names it the trace of deeds, and trace is just path” 〔T35n1735 0723a16〕. Fazang, with respect to the sixty-fascicle text's 「業迹」 tr. “the trace of deeds”, sets out the explanations of three masters; see section VI. All are recorded in full without adjudication.
Passage Seven The Twenty Clauses of Equality with Marks Exhausted
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | he obtains the equality of deeds, obtains the equality of reward, obtains the equality of the body, obtains the equality of skillful means, obtains the equality of vows | T10n0279 0160a14 |
| Buddhabhadra T278 | he obtains equal deeds, obtains an equal reward, obtains an equal body, obtains an equal path, obtains equal vows | T09n0278 0523c07 |
Where the difference of text is tied: the word order differs (the eighty-fascicle text has 「得業平等」 tr. “obtains the equality of deeds”, the sixty-fascicle 「得平等業」 tr. “obtains equal deeds”), and in the fourth clause the eighty-fascicle text has 「方便」 tr. “skillful means” while the sixty-fascicle has 「道」 tr. “path”. At the end of this passage the eighty-fascicle text has 「得成滿一切白法」 tr. “comes to fulfill every white dharma” 〔T10n0279 0160a21〕 and the sixty-fascicle 「得究竟一切白淨法迴向」 tr. “comes to the ultimate dedication of every white and pure dharma” 〔T09n0278 0523c14〕. All are recorded in full without adjudication.
Passage Eight The Number of Clauses of the Fruit of the Station
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 | he is able to crush and destroy every enemy of Māra, to pull out the thorns of the desires, to obtain the joy of going forth, to abide in the nature in which there are not two | T10n0279 0160a23 |
| Buddhabhadra T278 | he is able to crush and subdue every enemy and foe, is able to pull out entirely every thorn of the desires, obtains the path of no-birth, and arrives at the place in which there are not two | T09n0278 0523c17 |
Where the difference of text is tied: the eighty-fascicle text has 「得出離樂，住無二性」 tr. “obtains the joy of going forth, abides in the nature in which there are not two”, and the sixty-fascicle 「得無生道，到無二處」 tr. “obtains the path of no-birth, arrives at the place in which there are not two”. Chengguan, following the eighty-fascicle text, judges 「有二十一句：初一牒前、後一總結，中間十九攝為九果」 tr. “there are twenty-one clauses: the first restates what came before, the last concludes generally, and the nineteen in between are gathered into nine fruits” 〔T35n1735 0723b25〕; Fazang, following the sixty-fascicle text, judges 「自下第二明位果中有十六句，二二為一攝為八對」 tr. “from here on, the second, making clear the fruit of the station, has sixteen clauses, two and two making one, gathered into eight pairs” 〔T35n1733 0267b21〕. The numbers of fruits they judge differ (nine and eight), the source lying in the difference in the number of clauses between the two texts. All are recorded in full without adjudication.
Passage Nine The First and Last Verses of the Repeated Verses
| Witness | Verbatim, rendered | Source |
|---|---|---|
| Śikṣānanda T279 · the first verse | The merits that the bodhisattva does are wondrous, vast, and exceedingly profound and far-reaching, and even the practice of a single thought-moment he is able to dedicate without any border. | T10n0279 0160b05 |
| Buddhabhadra T278 · the first verse | The bodhisattva is complete in practicing all merits, far-reaching and pure and exceedingly wondrous; though the merit he practices be but small, he is able to dedicate it all, broad and measureless. | T09n0278 0523c28 |
| Śikṣānanda T279 · the last verse | Sons of the Buddha such as these, who are true and real, are born by transformation from the Tathāgata's Dharma; they are able to dedicate well in this way, and the doubts and confusions of the world are wholly put an end to. | T10n0279 0160c16 |
| Buddhabhadra T278 · the last verse | Such true and real sons of the Buddha and the rest are born by transformation from the Dharma of all the Tathāgatas; measureless merits they dedicate entirely, and every doubt and confusion is wholly put an end to. | T09n0278 0524b10 |
Where the difference of text is tied: in both witnesses the repeated verses are twenty-one verses in forty-two lines (in the eighty-fascicle text 〔T10n0279 0160b05〕–〔0160c17〕, counted line by line, forty-two lines; in the sixty-fascicle text 〔T09n0278 0523c28〕–〔0524b11〕, counted line by line, forty-two lines), and the number of verses agrees entirely. Li Tongxuan records it with respect to the eighty-fascicle text alone, saying 「其頌總有四十二行」 tr. “the verses have forty-two lines in all” 〔T36n1739 0864a26〕. In the third line of the first verse, the eighty-fascicle text has 「乃至一念而修行」 tr. “and even the practice of a single thought-moment” and the sixty-fascicle 「所行功德雖微小」 tr. “though the merit he practices be but small”, taking the sense differently; in the third line of the last verse, the eighty-fascicle text has 「彼能如是善迴向」 tr. “they are able to dedicate well in this way” and the sixty-fascicle 「無量功德悉迴向」 tr. “measureless merits they dedicate entirely”. All are recorded in full without adjudication.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The Graph 「等」 tr. “equal” Runs Through the One Who Accords and the One Accorded With — the Place Where This Dedication Is Named
Chengguan takes 「等隨順」 tr. “according equally” not as one thing but as two layers: the beings accorded with are of themselves without marks and equal, and the mind and wisdom that accords, when its light falls on them, is equal too; the two layers of equality joined together are why it is named equal. He says it with the utmost brevity:
「謂以善根等心順益故。等即平等，通於能所。所順眾生無相平等，能隨順心智照平等，此從迴向受名，等即隨順故。」 tr. “That is, because with roots of goodness and an equal mind one accords with and benefits them. Equal is equality, and it runs through both the one who accords and the one accorded with. The sentient beings accorded with are without marks and equal; the mind and wisdom that accords is equal too in the light it casts. The name is received from the side of the dedication, for equal just is according.” 〔T35n1735 0720b18〕
This is a commentator's explanation of the name, not the scripture explaining itself; under the name the scripture goes straight into the list of roots of goodness and does not explain the sense of the name itself.
(2) All Three Places of Dedication Are in This One Section — Chengguan matches the three distinct parts of this section to the three places of dedication: 「初向眾生及向菩提、二『佛子菩薩摩訶薩如是迴向時不著業』下明向實際、三『佛子菩薩摩訶薩以此善根普施世間』下總結三種迴向」 tr. “first, dedicating to sentient beings and dedicating to awakening; second, from ‘Sons of the Buddha! When the bodhisattva-mahāsattva dedicates in this way, he does not cling to deeds’ on, making clear the dedicating to the true limit; third, from ‘Sons of the Buddha! The bodhisattva-mahāsattva gives these roots of goodness everywhere to the world’ on, concluding generally the three kinds of dedication” 〔T35n1735 0721a16〕; and in the general conclusion of the last passage he matches clause to clause again, saying, 「普施世間即向眾生，願生成佛即向菩提，『得清淨心』下即向實際。成就三世佛種，即總結三種迴向之能」 tr. “giving everywhere to the world is dedicating to beings; vowing that they be born and accomplish buddhahood is dedicating to awakening; from ‘obtain a pure mind’ on is dedicating to the true limit. Accomplishing the lineage of the buddhas of the three times is the general conclusion of what the three kinds of dedication can do” 〔0722b29〕. The names of the three places of dedication are set up by Chengguan carrying on from the outline at the level of the chapter; the scripture has none of these three names in this section.
(3) The Unobstructedness of the Sequential and the Fused — the Judging of the Hundred and Ten Clauses
As to why the largest single stretch of text in this section (the hundred and ten clauses) runs straight down unbroken, the answer Chengguan gives is that it is itself the joining of the sequential and the fused:
「總有一百一十句，文分為二：前七十二句令成行布修因至果、後三十八句令成圓融因圓果滿，此二無礙，為迴向意。亦是前自分、後勝進。」 tr. “There are a hundred and ten clauses in all, and the text divides into two: the first seventy-two clauses cause the accomplishing of the sequential cultivating of cause up to fruit, and the latter thirty-eight clauses cause the accomplishing of the fused fullness of cause and completeness of fruit; that these two are unobstructed is the intent of the dedication. It is also that the former is one's own portion and the latter the advance beyond.” 〔T35n1735 0721c07〕
The first seventy-two clauses he further matches to six portions by station: the first twenty-one clauses, the practice of the station of Worthy Head, 「然純明施行」 tr. “and yet they make clear the practice of giving purely” 〔0721c12〕 · the next ten clauses, the station of the lineage · the next ten clauses, the station of understanding-and-practice · the next ten clauses, the practice of the ten perfections in the station of the ten grounds · the next ten clauses, the station of equal awakening, 「故皆有普言」 tr. “and so all of them have the word ‘everywhere’” 〔0721c20〕 · the last eleven clauses, the practice of the station of the Buddha's fruit 〔0721c21〕. The latter thirty-eight clauses he further divides into four: the first ten clauses, fullness of the practice of the cause in the station of the lineage · the next ten clauses, fullness of cause and completeness of fruit in the station of understanding-and-practice · the next eight clauses, fullness of the practice of the cause in the station of the ten grounds · the last ten clauses, completeness of the fruit of buddhahood 〔0722a09–a23〕. Chengguan here sets up a guard for himself, saying, 「若將此下屬前佛果，則令果中有修菩薩行、遇善知識，便違正理」 tr. “if what follows here were assigned to the Buddha's fruit above, it would make there be, within the fruit, the cultivating of the bodhisattva's practice and the meeting of good friends, which would then go against right principle” 〔0722a08〕, and at the end he limits himself again, saying, 「然上諸義，望一一位各有所由，恐厭繁文，舉其大略耳。又行布圓融無礙，不可定執」 tr. “yet as for the meanings above, each has its own ground with respect to each single station; fearing that a lengthy text would weary, I have raised only the general outline. Moreover, the sequential and the fused are unobstructed and must not be fixedly grasped” 〔0722a28〕. All of the above are the commentator's judgments.
(4) Obtaining Unobstructedness While Still Before the Grounds — Evidence for the Mutual Holding of the Stations in the Round Teaching
The vast virtue of the station of the cause and the purity of the virtue of the fruit in this section are taken by Chengguan and Fazang alike as evidence of the round teaching. Chengguan says:
「此上因果德用，若非圓教諸位相攝，何容地前得斯無礙？」 tr. “Virtue and function of cause and fruit such as the above — were it not for the mutual holding of the stations in the round teaching, how could one still before the grounds obtain such unobstructedness?” 〔T35n1735 0722c29〕
Fazang, at the same place in the sixty-fascicle text, likewise says, 「準此德用，若非圓教諸位相攝，何容地前得有如是無礙德耶？」 tr. “judging by this virtue and function, were it not for the mutual holding of the stations in the round teaching, how could one still before the grounds come to have virtue as unobstructed as this?” 〔T35n1733 0267a04〕. The two masters do not differ here — the ten dedications are still before the grounds, and yet the virtue accomplished already runs through to the station of the fruit; and the reason for it lies solely in the mutual holding of the stations.
(5) The Three Reasons Why Phenomenon and Phenomenon Are Not at Odds
For the fifteen pairs of 「不違」 tr. “not at odds” in the passage on sovereignty in bringing what is at odds together, Chengguan divides three layers — phenomenon with phenomenon, phenomenon with principle, principle with principle — and puts forth three reasons why phenomenon and phenomenon are not at odds:
「此之事事所以無違者，隨性融故、緣起相由故、同一緣起義故，亦由後二段令此無違。」 tr. “The reason these phenomena and phenomena are not at odds is that they are fused in accordance with the nature; that in dependent origination they rely upon one another; that they are of one and the same meaning of dependent origination; and it is also by the latter two portions that these are made not at odds.” 〔T35n1735 0723a16〕
For phenomenon and principle not being at odds he says, 「性不違相者，理能成事故。相不違性者，事能顯理故、不動真際建立諸法故、不壞假名說實相故」 tr. “that the nature is not at odds with the marks is because the principle is able to bring the phenomena about. That the marks are not at odds with the nature is because the phenomena are able to display the principle; because without stirring the true limit the dharmas are set up; because without spoiling the provisional names the real mark is spoken” 〔0723a20〕. Below this he opens out five layers of four propositions so as to probe to the end the being-each-other and not-being-each-other of lands and sentient beings, of phenomena and the absence of nature 〔0723b01–b19〕, and concludes at the last, saying, 「然為門不同有多差別，理實諸句無不融通」 tr. “yet the gates being unlike, there are many distinctions; as for the real principle, there is no clause that does not fuse and pass through” 〔0723b19〕. These are all contemplative gates set up by the commentator; the scripture only lists the text of the fifteen pairs of not-at-odds and does not explain itself.
(6) The Twofold Discarding in the Dedication to the True Limit
For the last two of the ten clauses of 「不著」 tr. “does not cling”, Chengguan explains, saying, 「不著一切法者，了法空故。不著無一切者，空亦空故」 tr. “that he does not cling to any dharma is because he understands that dharmas are empty. That he does not cling to there being nothing at all is because emptiness too is empty” 〔T35n1735 0722b26〕. This is the utmost point of freedom from marks in this section; and in the verses, 「常於諸法不作二，亦復不作於不二，於二不二並皆離，知其悉是語言道」 tr. “constantly, of all dharmas he makes no duality, nor does he make of them a non-duality; from the two and the non-two alike he departs, knowing that all of them are the road of words” 〔T10n0279 0160b25〕 answers to it exactly, and is a sentence of twofold discarding that the scripture has of its own.
(7) The Pāramitā of Skillful Means as Master of the Gate of Great Compassion — Li Tongxuan's Separate Track
Li Tongxuan does not follow Chengguan's 「等即平等」 tr. “equal is equality” but sets up his account from the matching of the ten perfections to the stations:
「第七等隨順一切眾生迴向者，以方便波羅蜜為體主大悲門。前六波羅蜜是修出生死心，此第七已後四波羅蜜是方便智入生死中教化眾生。」 tr. “As for the seventh dedication that accords equally with all sentient beings: it takes the pāramitā of skillful means for its substance, master of the gate of great compassion. The first six perfections are the cultivating of the mind that goes out of birth-and-death; from this seventh on, the latter four perfections are the wisdom of skillful means entering into birth-and-death to transform sentient beings.” 〔T36n1739 0863a11〕
And he matches Guanshiyin, whom Sudhana visits, to this station 〔T36n1739 0863a14〕. This is the track of symbolic meaning of Tongxuan's own house, standing together with Chengguan's track of explaining the name. Recorded without adjudication.
VI. Divergent Interpretations of the Commentators (the ancient worthies · with their schools marked)
Chengguan, Huayan jing shu, T35n1735 (following the text of the eighty-fascicle Avataṃsaka · the principal commentary)
The mutual holding of the three portions of the thirty-one clauses of roots of goodness — Chengguan does not take the thirty-one clauses as a flat list, but sets up a movement in which the first eleven, the middle ten, and the last ten enter into one another: 「然其前十一一遍從中十，中十一一能生後十，後十一一容具前十。前十一一該後二十，思之自顯。」 tr. “Yet of the first eleven, each one runs through all of the middle ten; of the middle ten, each one is able to give birth to all of the last ten; of the last ten, each one can hold within it all of the first ten. Of the first eleven, each one encompasses the twenty that follow. Ponder it and it will show itself.” 〔T35n1735 0720c06〕 Explaining the first eleven clauses he says, 「今初十一句，即增數十也。於中，初三約分量……次三約類，謂有多色類，乃至無量種種不同。未至無量但可名多，三五相望亦名種種。餘五約數明多，於中後二亦顯甚深難思，傍無分量」 tr. “now the first eleven clauses are the increasing series of ten. Within them, the first three are with respect to measure … the next three are with respect to class, that is, there are many kinds and sorts, on up to the measureless and every different kind. What has not yet reached the measureless can only be named many; three set against five is also named of every kind. The remaining five make manyness clear with respect to number, and among them the last two also show what is most profound and hard to think, boundless at every side” 〔0720c08–c16〕; explaining the middle ten clauses he says, 「前五為緣境，前四智境、後一悲境。後五造修境，初一能修智；次一能修心；次二所觀境；後一所修法，因覩此法能起十度等」 tr. “the first five are the fields that serve as conditions: the first four are the fields of wisdom, the last one the field of compassion. The last five are the fields of making and cultivating: the first is the wisdom that cultivates; the next is the mind that cultivates; the next two are the fields contemplated; the last is the dharma cultivated, for upon seeing this dharma one can rouse the ten perfections and the rest” 〔0720c17〕; explaining the last ten clauses he says, 「前七可知，八願心積德、九念力習行辯力說法以為業行、十由智自在故能覆育」 tr. “the first seven can be understood; the eighth is the piling up of virtue by the mind of vowing; the ninth is practicing by the power of mindfulness and speaking the Dharma by the power of eloquence, taken as the work of practice; the tenth is being able to shelter and nourish because of sovereignty in wisdom” 〔0720c21〕.
The ten of virtue accomplished by cultivation, and the ten pairs — 「初有十句，初總、餘別。一住作意、二加行趣入、三攝行屬己、四漸集成多、五假緣資助、六照其事理、七惑障不生，此上自修；後二轉教，八開顯指示、九勸如說行。隨修一善則有斯十。」 tr. “At first there are ten clauses: the first is general and the rest are particular. First, abiding in attention; second, entering by applied effort; third, gathering the practice so that it is one's own; fourth, gradually accumulating so that it becomes much; fifth, borrowing conditions as support; sixth, illuminating the phenomena and principle of it; seventh, the hindrances of confusion not arising — the above is self-cultivation; the last two turn it to teaching: eighth, opening it up and pointing it out; ninth, urging others to practice as it is spoken. Cultivate any single goodness and these ten are there.” 〔T35n1735 0720c24〕; and for the text of the virtue accomplished he says, 「前中十對皆含因果，一得忍息惡、二攝根具戒、三離倒行正、四上受下資、五佛護善增、六住願起業、七心等諸佛行詣道場、八內入佛力外相超世、九不樂當報不貪現樂、十不著諸行而修迴向」 tr. “within the former the ten pairs all contain cause and fruit: first, obtaining patience and stilling evil; second, gathering in the faculties and being complete in precepts; third, departing from what is upside down and carrying out what is right; fourth, receiving from above and supporting below; fifth, the buddhas' protection and the increase of goodness; sixth, abiding on the vow and rousing up the work; seventh, the mind being equal to the buddhas and going toward the place of awakening; eighth, entering the Buddha's power within and passing beyond the world in outer marks; ninth, not delighting in the reward to come and not being greedy for present ease; tenth, not clinging to the practices and yet cultivating dedication” 〔0720c29〕, and distinguishing its last clause he says, 「此雖有迴向之言，意取所迴之善」 tr. “though the words ‘dedication’ occur here, the sense takes the goodness that is dedicated” 〔0721a05〕, gathering it up as 「十中，前八成德、後二離過；九離凡、十離小」 tr. “of the ten, the first eight accomplish virtue and the last two depart from faults; the ninth departs from the ordinary, the tenth from the lesser” 〔0721a06〕.
Why it is giving in particular that is vowed to be accomplished — Chengguan sets himself this question and puts forth three reasons: 「一則自具行緣，故云修菩薩行；二則眾生現益，故云惠施一切；三則檀為行首，舉一例餘四，則此一施行具一切行。」 tr. “First, one is oneself furnished with the conditions of the practice, and so it says ‘cultivate the bodhisattva's practice.’ Second, sentient beings are benefited at present, and so it says ‘give it all away to all.’ Third, dāna is the head of the practices, and by raising one the other four are exemplified, so that this one practice of giving is complete in every practice.” 〔T35n1735 0721a24〕 He further judges the inner and outer of the giving by what has feeling and what has not, saying 「以情非情而為內外」 tr. “taking what has feeling and what has not for inner and outer” 〔0721a28〕.
The six limitlessnesses — explaining that in the inner giving one instance exemplifies the rest, he says, 「總收其義有六無限：一物、二時、三心、四田、五施、六處」 tr. “gathering its meaning generally, there are six limitlessnesses: first of thing, second of time, third of mind, fourth of field, fifth of giving, sixth of place” 〔T35n1735 0721b08〕, and he matches them again to the concluding text, saying, 「一處遍法界故普覆、二時盡未來故無息、三田盡生界而加哀、四施隨所求而滿足、五物該種種行不息、六心住大施而無疲」 tr. “first, place reaches through the Dharma realm, and so ‘sheltering everywhere’; second, time exhausts the future, and so ‘without resting’; third, the field exhausts the realm of beings, and so ‘pitying them besides’; fourth, the giving accords with what is asked, and so ‘satisfying’; fifth, the things encompass every kind, and so the practice does not rest; sixth, the mind abides in the great giving, and so it is without weariness” 〔0721b10〕.
The seven surpassingnesses of the nineteen minds — Chengguan gathers the nineteen minds under seven kinds of surpassingness: surpassingness of skillful device (the first six) · surpassingness of purity (the next five, 「初句總，總無二執故；下四別，初句無我執、餘三無法執：一不取法相故、二了唯心性故、三見性空故」 tr. “the first clause is general, generally without the two graspings; the four below are particular: the first clause is the absence of the grasping at self, and the remaining three the absence of the grasping at dharmas — first, not taking up the marks of dharmas; second, understanding that the nature is only mind; third, seeing that the nature is empty” 〔0721b18〕) · surpassingness of abiding (the next three) · surpassingness of dedication (the next two) · surpassingness of intent (the next one) · surpassingness of what is relied upon (the last two, 「依菩提心故。初句因、後句果」 tr. “because it relies on the mind of awakening. The first clause is the cause and the latter the fruit” 〔0721b25〕), and at the end he gathers it up, saying, 「上顯施中廣大無限，即事業殊勝，具上七勝檀度行成」 tr. “the vastness and limitlessness shown above within the giving is surpassingness of work; complete in the seven surpassingnesses above, the practice of the perfection of giving is accomplished” 〔0721b26〕.
The examination of the sixty kinds of voice — explaining the clause 「得六十種音聲」 tr. “obtain the sixty kinds of voice” among the hundred and ten, Chengguan sets out its source and distinguishes a differing number: 「言六十種音者，第十迴向有而不具，至文當知。《密迹力士經》第二具說，《莊嚴論》亦引此經」 tr. “as for the words ‘sixty kinds of voice,’ the tenth dedication has them but not in full, as will be known when the text is reached. The second fascicle of the Miji lishi jing speaks of them in full, and the Zhuangyan lun also cites this scripture” 〔T35n1735 0721c22〕, and he cites this scripture, saying, 「〈不思議法品〉云『如來具足六十種音聲，一一音有五百分，一一分有無量百千清淨之音以為嚴好。』即其事也」 tr. “the chapter ‘The Inconceivable Dharmas of the Buddha’ says, ‘the Tathāgata is complete in sixty kinds of voice; each voice has five hundred parts, and each part has measureless hundreds of thousands of pure sounds for its adornment.’ That is the matter” 〔0721c25〕, and he puts forth besides the account of sixty-four sounds, saying, 「復有處說六十四音，以聲有八轉，謂體業具為從屬於呼，是八轉聲各具八德，所謂調和聲、柔軟聲、諦了聲、易解聲、無錯謬聲、無雌小聲、廣大聲、深遠聲，八八則有六十四種」 tr. “in some places sixty-four sounds are spoken of, because sound has eight turnings, namely substance, action, instrument, purpose, from, belonging, in, and calling; these eight turning-sounds are each complete in eight virtues, namely the harmonious sound, the gentle sound, the clear sound, the easily understood sound, the sound without error, the sound not thin and small, the vast sound, and the far-reaching sound, and eight times eight makes sixty-four kinds” 〔0721c27〕.
The thirteen clauses of the benefit accomplished — 「文有十三句，顯二種生攝一切德。初三句顯勝妙生，二句為因、一句為果。清淨者戒，受人天身；離慳者施，有大財位……後之十句顯功德生。功德生者即決定勝道。有人天中具大財位、無信解等，非功德生。」 tr. “The text has thirteen clauses, showing two kinds of birth and gathering in all virtue. The first three clauses show the surpassing and wondrous birth, two clauses being the cause and one the fruit. What is pure is the precepts, and one receives a body among gods and men; what is far from stinginess is giving, and one has great wealth and station … The latter ten clauses show the birth of merit. The birth of merit is the path of the settled and surpassing. One who among gods and men is complete in great wealth and station but is without faith and understanding and the rest is not a birth of merit.” 〔T35n1735 0722b02〕 Explaining clause by clause he says further, 「三『其心』下即離毒之德，初句為總、『質直』下別。由離瞋故質直柔軟，由離貪故無有諂曲，由離癡翳故無有迷惑愚癡」 tr. “third, from ‘his mind’ on is the virtue of being parted from the poisons; the first clause is general, and from ‘plain and upright’ on is particular. Through being parted from anger he is plain and upright and gentle; through being parted from greed he is without flattery or crookedness; through being parted from the screen of folly he is without confusion and folly” 〔0722b09〕.
The two explanations of the ultimate dedication — 「上來展轉迴向，以隨宜故，或通因果、世及出世；今迴向既終，惟願得成究竟之果。安隱者，無障惱故。安樂者，唯寂滅故。」 tr. “The dedication that has gone turning above was spoken as fitted the occasion, and so ran through cause and fruit and through the worldly and the world-transcending. Now that the dedicating has come to its end, one vows only to accomplish the ultimate fruit. At peace is being without hindrance and vexation. At ease is being solely stilled and ceased.” 〔T35n1735 0722b20〕
The twelve clauses and five pairs of the station of the cause — 「顯有十二句：初二為總，初句顯深無能過故；後句顯廣，歎不盡故。後十句別攝為五對」 tr. “It shows twelve clauses: the first two are general — the first clause shows depth, because none can surpass it; the latter clause shows breadth, because praising it could not exhaust it. The latter ten clauses are particular and are gathered into five pairs” 〔T35n1735 0722c10〕: the pair of what is practiced and what is seen · the pair of the profundity and breadth of speaking the Dharma · the pair of manifesting the body and adorning the lands · the pair of accomplishing and gathering beings in · the pair of hearing afar and going swiftly; and at the end, explaining the three “withouts” of the spiritual penetration, he says, 「不假靜慮故曰無依，不起加行故云無作，不染通境故云無著」 tr. “because he does not borrow meditative absorption it says ‘without reliance’; because he does not rouse applied effort it says ‘without contriving’; because he is not stained by the fields of the penetrations it says ‘without clinging’” 〔0722c19〕, and explaining “seeing the same” he says, 「同一見者，詣剎雖多，道風無異」 tr. “as for seeing the same: though the lands he goes to are many, the wind of the path is not different” 〔0722c22〕.
The ten purities of the virtue of the fruit — 「二『一切佛剎』下懸解當相，謂成果之狀，略舉此十，前六果相圓備、後四舉因顯果，謂此果滿，由因圓故。皆言清淨者，無染不盡。云平等者，無理不證。染淨皆虛故云平等，淨符乎理但云清淨。」 tr. “Second, from ‘all buddha-fields’ on, understanding beforehand the aspect it will bear, that is, the look of the accomplished fruit, ten of which are raised in outline: the first six are the aspects of the fruit fully prepared, and the latter four raise the cause so as to show the fruit, that is, this fruit is full because the cause is complete. That all of them say ‘pure’ is because there is no stain not exhausted. That they say ‘equal’ is because there is no principle not realized. The defiled and the pure are alike unreal, and so it says ‘equal’; the pure answers to the principle, and so it says only ‘pure.’” 〔T35n1735 0722c24〕
The nine fruits of the fruit of the station — 「中間十九攝為九果：一斷染果，降魔冤，謂止惡緣拔欲刺，斷惡因也；二入證果，得出離樂，正證住無二性證因；三益生果，具大威德，即護生之因；四內外超勝果，謂內德外用；五『往一切』下寂用無礙果；六『具一切』下行願廣大果；七『分別』下智通殊勝果；八『得無礙』下見聞自在果。九『於一切境』下修行具足果，初成就、後無得。」 tr. “The nineteen in between are gathered into nine fruits: first, the fruit of cutting off defilement — subduing the enemies of Māra, that is, stopping the conditions of evil, and pulling out the thorns of the desires, that is, cutting off the causes of evil; second, the fruit of entering realization — obtaining the joy of going forth is the cause of realization, abiding in the nature in which there are not two is the proper realization; third, the fruit of benefiting beings — complete in great dignity and virtue, which is the cause of guarding beings; fourth, the fruit of surpassing within and without, that is, virtue within and function without; fifth, from ‘goes to all’ on, the fruit of stillness and function unobstructed; sixth, from ‘complete in every’ on, the fruit of vast practice and vow; seventh, from ‘distinguishes’ on, the fruit of surpassing wisdom and penetration; eighth, from ‘obtains the unobstructed’ on, the fruit of sovereignty in seeing and hearing; ninth, from ‘within every field’ on, the fruit of complete practice — the first the accomplishing, the latter the nothing obtained.” 〔T35n1735 0723b26〕
The three divisions of the repeated verses and their detailed matching — 「初十一偈頌迴向、次九偈頌成益、後一偈結讚。今初，分二：初半偈頌所迴善根；餘頌攝將迴向，於中三：初三偈半頌迴己修善願成資具以施眾生、次『菩薩為度』下五偈頌復迴此施願令眾生具足財法、三『菩薩言詞』下二偈頌迴向實際。二『知諸世間』下頌成益，中三：初二頌因德廣大、次五頌果德清淨、後二頌相盡平等。略不頌會違，上已委具。然頌三段，勢少異前前直語益，今兼顯迴向之因。」 tr. “The first eleven verses praise the dedication, the next nine praise the benefit accomplished, and the last one verse concludes with praise. Now the first divides into two: the first half-verse praises the roots of goodness dedicated; the rest praise the gathering in and about to dedicate, within which there are three: the first three and a half verses praise the dedicating of the goodness one has cultivated and the vow that it become articles of support to be given to beings; the next five verses, from ‘the bodhisattva, for the sake of delivering’ on, praise the dedicating of this giving again and the vow that beings be complete in wealth and Dharma; third, from ‘the bodhisattva's words of speech’ on, two verses praise the dedicating to the true limit. Second, from ‘he knows that all the worlds’ on, the benefit accomplished is praised, and within it three: the first two praise the vastness of the virtue of the cause, the next five the purity of the virtue of the fruit, the last two the exhaustion of marks and equality. The bringing together of what is at odds is passed over and not praised, having been fully furnished above. Yet the force of these three portions of verse differs a little from the earlier text: earlier the benefit was spoken straight out, and now the cause of the dedication is shown besides.” 〔T35n1735 0723c05〕
- Supplementary record of the verbatim Chengguan citations used in the exposition (per fascicle twenty-seven of the Shu): 「初之五句，總顯諸善由菩提心，多聞積集思惟義理，發起修行志樂無厭，唯深唯廣。「皆為」下三句顯菩提心三迴向義。種智證於實際，即是菩提三心迴向三處也。」 tr. “The first five clauses display in general that all the goods come from the mind of awakening: learning much and accumulating, pondering the meaning, giving rise to practice with aspiration and delight that never weary, only deep and only broad. The three clauses from ‘all for’ onward display the sense of the mind of awakening dedicating to three places. The knowledge of all modes realizing the true limit is precisely the three minds of awakening dedicating toward the three places.” 〔T35n1735 0721a12〕 · 「二「假使」下辨施無限，長時多田隨求無厭故。三「佛子」下，明施殊勝，離過順現故。文有十句，前五離過，追悔不已則生熱惱；後五順理，前二大智、後三大悲。」 tr. “Second, from ‘suppose’ onward, distinguishing that the giving is without limit, because over long time and toward many fields he gives whatever is sought without weariness. Third, from ‘Sons of the Buddha’ onward, making clear that the giving is surpassing, because it leaves faults behind and accords with what is present. The text has ten clauses: the first five leave faults behind — regret that does not cease gives birth to fever and vexation; the last five accord with principle, the first two being great wisdom and the last three great compassion.” 〔0721b01〕 · 「初一豐財，以財施故；餘皆具法，積善本故，文意總顯。」 tr. “The first is abundant wealth, because it is the giving of wealth; the rest are all being furnished with the Dharma, because good roots are accumulated, the intent of the text displaying this in general.” 〔0721c05〕 · 「末云攝如來智施行者，照三輪空，離諸分別，同菩提故。」 tr. “The last says ‘the practice of the giving that gathers in the Tathāgata's wisdom’ because it illumines the emptiness of the three wheels, leaves all discrimination behind, and is the same as awakening.” 〔0721c12〕 · 「八云非一非異等者，即十通中無體性無作神通」 tr. “The eighth, ‘neither one nor different’ and so on, is the spiritual power without substantial nature and without doing among the ten spiritual powers” 〔0722a23〕 · 「二中性即體性義，即所以通於理事。」 tr. “In the second, ‘nature’ has the sense of substantial nature, which is why it runs through both principle and phenomena.” 〔0722b19〕 · 「第三「佛子」已下總結三種迴向。近仍前起，謂即上離相不礙隨相：遠結上文，普施世間即向眾生，願生成佛即向菩提，「得清淨心」下即向實際。」 tr. “Third, from ‘Sons of the Buddha’ onward, the general conclusion of the three kinds of dedication. Near at hand it follows on from what precedes, namely the foregoing freedom from marks not obstructing the following of marks; far off it concludes the earlier text — universally giving to the world is directing toward sentient beings, vowing that beings accomplish buddhahood is directing toward awakening, and from ‘obtaining a pure mind’ onward is directing toward the true limit.” 〔0722b27〕 · 「今初，先牒成益之時，顯正修時即成此益。」 tr. “Now the first: first restating the time at which the benefit is accomplished, displaying that at the very time of cultivating this benefit is accomplished.” 〔0722c09〕 · 「五「得無礙」下遠聽速往對，初明遠聽，聽必修行；後「住無得」下速往，往皆無得。」 tr. “Fifth, from ‘obtaining the unobstructed’ onward is the pair of hearing from afar and going swiftly: first making clear hearing from afar, for what is heard must be practised; afterward, from ‘abiding in nothing obtained’ onward, going swiftly, for in going nothing at all is obtained.” 〔0722c17–c19〕 · 「第四相盡平等德。文分為二：初得平等離相益、二「得承事一切佛」下明得不壞諸相益。」 tr. “Fourth, the virtue of the equality in which marks are exhausted. The text divides in two: first, the benefit of obtaining equality free of marks; second, from ‘obtaining the serving of all buddhas’ onward, making clear the benefit of obtaining the not destroying of any mark.” 〔0723b22〕.
Fazang, Tanxuan ji, T35n1733 (a commentary on the sixty-fascicle Avataṃsaka · a deep pool of judgments and explanations)
The three divisions of the thirty clauses of roots of goodness, and Guangtong's differing track — Fazang divides the thirty clauses of the sixty-fascicle text, saying, 「初十直說善體、次十約境以明善根、後十約十度行以明善根」 tr. “the first ten speak directly of the substance of goodness; the next ten make the roots of goodness clear with respect to fields; the last ten make the roots of goodness clear with respect to the practice of the ten perfections” 〔T35n1733 0265b09〕, and immediately cites a differing explanation of an earlier age, saying, 「光統云：初十行出自中、次十起從緣發、後十功成在己」 tr. “Guangtong says: the first ten issue from within; the next ten arise roused by conditions; the last ten are accomplished and lodged in oneself” 〔0265b10〕. This is the only citation of another house in this section, and Fazang cites it without refuting it.
The two meanings of the goodness of three grades — explaining the sixty-fascicle text's 「增長下品善根」 tr. “increasing lower-grade roots of goodness” and the rest, he says, 「有二義：一三品各別，各別增長令俱廣等。二於一善根始修熏識初成種時名增下品，從種生現令更增長名增中品，重熏成種名增上品」 tr. “there are two meanings: first, the three grades are each distinct, and each is increased so that all alike become broad. Second, with respect to a single root of goodness, when it is first cultivated and perfumes consciousness and the seed is first formed, it is named increasing the lower grade; when from the seed the manifest arises and it is increased further, it is named increasing the middle grade; when it perfumes again and forms a seed, it is named increasing the upper grade” 〔T35n1733 0265b12〕, and he puts forth another explanation, saying, 「起隨事行名增下品，令行入理增成增中品，依理起行令稱理廣大名增上品」 tr. “rousing practice that follows phenomena is named increasing the lower grade; causing practice to enter the principle and increasing it is increasing the middle grade; rousing practice in dependence on the principle so that it is vast in accord with the principle is named increasing the upper grade” 〔0265b15〕.
The four divisions and two forces of gathering in and about to dedicate — 「於中四：初約菩提心收攝善根、二……以前善根迴成行具……三……以此依行所起善根迴向眾生令得菩提。四『修行如是迴向時不著業』下明行極契真，行無所行、迴無所迴。」 tr. “Within it, four: first, gathering in the roots of goodness with respect to the mind of awakening; second, … dedicating the foregoing roots of goodness so that they become the articles of practice … ; third, … dedicating to sentient beings the roots of goodness roused in dependence on this practice, so that they obtain awakening. Fourth, from ‘when he practices a dedication such as this, he does not cling to deeds’ on, making clear that the practice reaches its utmost and tallies with the real, practicing with nothing practiced and dedicating with nothing dedicated.” 〔T35n1733 0265c14〕 And he sets two forces over against each other, saying, 「前則以智從悲成廣大迴向，後則以悲從智成甚深迴向」 tr. “the former, with wisdom following compassion, accomplishes the vast dedication; the latter, with compassion following wisdom, accomplishes the most profound dedication” 〔0265c21〕.
Why it is not dedicated so as to accomplish the other practices — Fazang's own question and answer — 「問：何不迴向令成餘行而亦成此慧施行耶？答：此中菩薩為益眾生行菩薩行，由此施行具有三義：一財等現益令得離苦、二因施攝令入法成行、三以所生善迴施眾生。餘行不具，故唯此也。」 tr. “Question: why is it not dedicated so as to accomplish the other practices, but accomplishes this practice of wise giving? Answer: here the bodhisattva, in order to benefit sentient beings, carries out the bodhisattva's practice, and this practice of giving has three meanings: first, wealth and the like benefit them at present and cause them to leave suffering; second, by giving they are gathered in so that they enter the Dharma and accomplish practice; third, the goodness so produced is dedicated and given to beings. The other practices do not have these, and so it is this alone.” 〔T35n1733 0266a09〕 This question has the same purport as Chengguan's 「所以偏願成施行者」 tr. “the reason it is giving in particular that is vowed to be accomplished” 〔T35n1735 0721a23〕, while the wording of the three reasons differs.
The difference between relinquishing wealth and relinquishing in giving — at the place of dedicating to sentient beings so that they obtain awakening, Fazang cites the Zhi lun, saying, 「《智論》十四云『有二種：一世間人能捨財、不能捨施；二出世間人能捨財、能捨施也。』」 tr. “fascicle fourteen of the Zhi lun says, ‘there are two kinds: first, worldly people can relinquish wealth but cannot relinquish in giving; second, world-transcending people can relinquish wealth and can relinquish in giving.’” 〔T35n1733 0266b11〕 He further states himself that this passage is hard to divide, saying, 「此中文長，分齊難見，但一一句各是一行，亦不可別分」 tr. “the text here is long and its divisions are hard to see; but each single clause is one practice, and it cannot be separately divided either” 〔0266b13〕, and so he divides it in two simply following the outline of an earlier man.
Four readings of the fourteen minds — Fazang reads the fourteen minds of giving of the sixty-fascicle text over again by four ways of dividing: 「上五是入理心……上六是攝生心、後三是求果心」 tr. “the above five are the minds that enter the principle … the above six are the minds that gather beings in, and the last three are the minds that seek the fruit” 〔T35n1733 0266b02〕 · 「又前五離有為心，次六攝眾生心，後三求佛果心」 tr. “again, the first five are minds parted from the conditioned, the next six minds that gather sentient beings in, the last three minds that seek the Buddha's fruit” 〔0266b07〕 · 「又前五護煩惱，次六護二乘狹心，後三護二乘小心」 tr. “again, the first five guard against the afflictions, the next six guard against the narrow mind of the two vehicles, the last three guard against the small mind of the two vehicles” 〔0266b08〕 · 「又前五是直心，次六大悲心，後三是深心」 tr. “again, the first five are the upright mind, the next six the mind of great compassion, the last three the profound mind” 〔0266b09〕.
Four explanations of the trace of deeds, and two masters — explaining the sixty-fascicle text's 「業迹」 tr. “the trace of deeds”, Fazang first raises two masters: 「遠公云：解或等心起，業所依名為業迹。辯師云：方便造作名業，根本業道名迹。」 tr. “Master Yuan says: understanding or the like arises with the mind, and what deeds depend on is named the trace of deeds. Master Bian says: contriving by way of means is named deed, and the root path of deeds is named trace.” 〔T35n1733 0267a29〕 Then he puts forth his own explanation together with three further explanations: 「今釋：謂決定思是身口業所遊履處，名為業迹。又釋：初剎那思為道，引發第二剎那思為業體，道即迹也。又釋：思體為業，熏在本識成種子為業迹。又釋：思為業，業有感諸道果報功能為業道，道即迹也。」 tr. “Now I explain: settled thought is what the deeds of body and speech travel along, and is named the trace of deeds. Another explanation: the thought of the first kṣaṇa is the path, and the thought of the second kṣaṇa that it draws forth is the substance of the deed; path is just trace. Another explanation: the substance of thought is the deed, and its perfuming the root consciousness and forming a seed is the trace of deeds. Another explanation: thought is the deed, and the deed's power to call forth the fruits and rewards of the several destinies is the path of deeds; path is just trace.” 〔0267b02〕
The three divisions of the fifteen pairs of the bringing together of what is at odds — 「於中三十句為十五對，分三：初七對明融緣起事令違相斯盡、次有一對理事互融俱無障礙、後七對會緣就實顯理融無違，此亦是顯法之漸次也。」 tr. “Within it the thirty clauses make fifteen pairs, divided into three: the first seven pairs make clear the fusing of the phenomena of dependent origination so that the marks of being at odds are wholly exhausted; next there is one pair in which principle and phenomena fuse into each other and both are unobstructed; the last seven pairs bring the conditions back to the real and show the principle fused and not at odds. This too is the gradual sequence of showing forth the Dharma.” 〔T35n1733 0267a20〕 And he puts forth two reasons why phenomenon and phenomenon are not at odds, saying, 「一由各緣起相資相順故離相違；二既各相依互無自性，自性無故其誰相違」 tr. “first, because in dependent origination each supports and accords with the other, they are apart from being at odds; second, since each depends on the other and each is without a nature of its own, and the nature of its own being absent, who is there to be at odds with whom” 〔0267b09〕.
The division of the repeated verses — 「第二偈頌中有二十一偈，分三：初半頌上行相、中間諸偈頌上迴向、末後一偈頌上迴益。就頌迴向中三：初三偈頌上迴成行具。二『以此』下六偈頌上因行生善，迴向眾生令得菩提。三『深入』下十偈半頌上實際迴向。」 tr. “Second, within the verses there are twenty-one verses, divided into three: the first half praises the aspect of the practice above; the verses in between praise the dedication above; the last one verse praises the benefit of the dedication above. With respect to the praising of the dedication there are three: the first three verses praise the dedicating so that it becomes the articles of practice above. Second, from ‘with this’ on, six verses praise the goodness born of the practice of the cause above, dedicated to sentient beings so that they obtain awakening. Third, from ‘entering deeply’ on, ten and a half verses praise the dedication to the true limit above.” 〔T35n1733 0267c01〕
Li Tongxuan, Xin Huayan jing lun, T36n1739
The long outline of twenty passages — Tongxuan does not follow the outline of statement, explanation, and conclusion, but counts the lines passage by passage, as in 「一從『初佛子』已下至『一切世間善根』有十四行經，明菩薩自集已上三十二種無邊善根分」 tr. “first, from ‘at the first, Sons of the Buddha’ on down to ‘roots of goodness of every world,’ there are fourteen lines of scripture, making clear the portion in which the bodhisattva himself gathers together the thirty-two kinds of borderless roots of goodness above” 〔T36n1739 0863b16〕, on to the twentieth passage, 「其頌總有四十二行，文義自具，不煩更釋」 tr. “the verses have forty-two lines in all; the text and its meaning are furnished of themselves, and there is no need to explain further” 〔0864a26〕. The names of the twenty passages are set up by himself passage by passage, and the manner of them is entirely different from the outlines of Chengguan and Fazang.
The contention over the rendering of Guanzizai — Tongxuan, in the symbolic meaning of this dedication, straightway rejects the new rendering: 「是故表法中善財知識觀世音菩薩，以為此第七隨順一切眾生大悲迴向中行故。此新經翻為觀自在菩薩，不可依也。」 tr. “Therefore, in the symbolic meaning, Sudhana's teacher the bodhisattva Guanshiyin is taken as the practice within this seventh dedication of great compassion that accords with all sentient beings. That the new scripture renders this as the bodhisattva Guanzizai cannot be relied upon.” 〔T36n1739 0863a14〕 His reason lies in the practice that the name displays: 「云觀自在者，但約名彰行中，但彰觀照世間出世間無相理智自在，非明慈悲之行也。」 tr. “As for saying Guanzizai, within the displaying of practice by the name it displays only sovereignty in the principle and wisdom, free of marks, that contemplates the worldly and the world-transcending; it does not make clear the practice of loving-kindness and compassion.” 〔0863a21〕 He says further, 「觀自在者，約名表法義中，是表第六般若波羅蜜位也，非是方便波羅蜜入生死同眾生行，以四攝、四無量不斷煩惱之名。此由翻譯者誤也」 tr. “As for Guanzizai, within the meaning of symbolizing the Dharma by the name, it symbolizes the station of the sixth perfection of wisdom; it is not the name of the pāramitā of skillful means that enters birth-and-death and practices alongside beings, with the four means of gathering and the four measureless minds, not cutting off the afflictions. This comes of an error of the translator” 〔0863b05〕, and states his own choice, saying, 「今此一位依舊不依新翻」 tr. “for this one station I follow the old and do not follow the new rendering” 〔0863a29〕. This is a judgment of an ancient worthy, recorded without adjudication.
Three dharmas accomplishing the virtue of one person — 「觀世音菩薩、文殊、普賢，此三法是古今三世一切佛之共行，十方共同。文殊主法身妙慧之理，普賢明智身知根成萬行之門，觀世音明大慈悲處生死，三人之法成一人之德，號毘盧遮那。一切眾生總依此三法，號之為佛，少一不成。」 tr. “The bodhisattva Guanshiyin, Mañjuśrī, and Samantabhadra — these three dharmas are the common practice of all the buddhas of the three times, ancient and present, held in common throughout the ten directions. Mañjuśrī has for his province the principle of the wondrous wisdom of the dharma-body; Samantabhadra makes clear the gate in which the body of wisdom knows the faculties and accomplishes the myriad practices; Guanshiyin makes clear great loving-kindness and compassion dwelling within birth-and-death. The dharmas of these three persons accomplish the virtue of one person, named Vairocana. All sentient beings rely altogether on these three dharmas and are named buddha; let one be lacking and it is not accomplished.” 〔T36n1739 0863a23〕
The explanation of the name and the linking of three stations — 「以波羅蜜中所修智慧之力，入於生死海，隨一切眾生根品同行利生故，故名等隨順。」 tr. “Because by the power of the wisdom cultivated within the perfections he enters the sea of birth-and-death and, according with the classes of the faculties of all sentient beings, practices alongside them and benefits them, it is therefore named according equally.” 〔T36n1739 0864a29〕 And he links the symbolic meaning of the seventh of three stations, saying, 「表法中如善財知識十住第七，以優婆夷休捨表慈悲位。十行第七位表慈悲，以滿足王自化其身作諸罪逆，自化其身捉來殺罰，以息眾生惡逆。此十迴向第七，即以觀世音表慈悲位也」 tr. “In the symbolic meaning, as with Sudhana's teachers: at the seventh of the ten abidings, the laywoman Xiushe stands for the station of compassion. The seventh station of the ten practices stands for compassion, in that King Manzu transforms his own body into those committing crimes and rebellions and transforms his own body into those seizing them for slaughter and punishment, so as to still the evil rebellions of beings. This seventh of the ten dedications takes Guanshiyin to stand for the station of compassion” 〔0864c02〕.
His own statement that he does not explain passage by passage — Tongxuan states himself that he does not explain the greater part of this section: 「如此一段迴向，總有二十段經文。餘十九段，文義自具顯現，不煩更釋。」 tr. “In this one portion of dedication there are twenty passages of scriptural text in all. As for the remaining nineteen passages, their text and meaning are furnished and displayed of themselves, and there is no need to explain further.” 〔T36n1739 0864b07〕 Only the sixteenth and seventeenth passages he explains in short compass, as in 「思不違心者，以思從心生，即思是心」 tr. “as for thought not being at odds with mind: because thought is born from mind, thought just is mind” 〔0864b15〕 · 「業不違報者，報從業生，報是業果」 tr. “as for deeds not being at odds with reward: reward is born from deeds, and reward is the fruit of deeds” 〔0864b16〕 · 「生不違性，明以生是無生，無生為生故」 tr. “arising is not at odds with the nature, making clear that arising is no-arising, and that no-arising is taken as arising” 〔0864b21〕.
Recorded Without Adjudication
As for the number of the roots of goodness dedicated, Chengguan, following the eighty-fascicle text, makes thirty-one clauses and divides them eleven · ten · ten 〔T35n1735 0720c04〕; Fazang, following the sixty-fascicle text, makes thirty clauses and divides them ten · ten · ten 〔T35n1733 0265b08〕; Li Tongxuan, following the eighty-fascicle text, makes 「三十二種無邊善根」 tr. “thirty-two kinds of borderless roots of goodness” 〔T36n1739 0863b17〕 — three masters and three numbers. As for the meaning of the three portions, Chengguan makes them measure · the conditions depended on · substance-nature 〔T35n1735 0720c05〕, Fazang makes them the substance of goodness · with respect to fields · with respect to the practice of the ten perfections 〔T35n1733 0265b08〕, and Guangtong, whom Fazang cites, makes them issuing from within · arising roused by conditions · accomplished and lodged in oneself 〔T35n1733 0265b10〕. As for the number of the minds of giving, Chengguan, following the eighty-fascicle text, makes twenty minds (one restating · nineteen shown) 〔T35n1735 0721b14〕, and Fazang, following the sixty-fascicle text, makes fourteen minds 〔T35n1733 0266a29〕. As for the number of what the dedication is for, Chengguan makes a hundred and ten clauses divided as seventy-two · thirty-eight 〔T35n1735 0721c07〕, Li Tongxuan makes a hundred and ten kinds 〔T36n1739 0863c18〕, and Fazang, following the sixty-fascicle text and following Dharma Master Yuan, makes a hundred and eighteen clauses divided as eighty · thirty-eight 〔T35n1733 0266b17〕. As for the division of the fifteen pairs of the bringing together of what is at odds, Chengguan makes six pairs phenomenon with phenomenon · two pairs phenomenon with principle · three pairs principle with principle · two pairs world with world · one pair world with Dharma · one pair cause with fruit 〔T35n1735 0723a07〕, and Fazang makes the first seven pairs the fusing of phenomena · the middle one pair principle and phenomena · the last seven pairs the bringing back to the real 〔T35n1733 0267a20〕. As for the explanation of the path of deeds, Chengguan makes the single explanation 「思之所遊履」 tr. “what thought travels along” 〔T35n1735 0723a15〕, and Fazang sets out the two masters Yuan and Bian together with four explanations of his own 〔T35n1733 0267a29–b02〕. As for the number of the fruit of the station, Chengguan, following the eighty-fascicle text, makes twenty-one clauses and nine fruits 〔T35n1735 0723b25〕, and Fazang, following the sixty-fascicle text, makes sixteen clauses and eight pairs 〔T35n1733 0267b21〕. As for the division of the repeated verses, Chengguan makes eleven · nine · one 〔T35n1735 0723c04〕 and Fazang makes a half-verse · the verses in between · the last one verse 〔T35n1733 0267c01〕, and moreover Fazang's three divisions within the praising of the dedication are three verses · six verses · ten and a half verses, while Chengguan's are three and a half verses · five verses · two verses. As for the track of explaining the name, Chengguan sets it up from the equality of the one who accords and the one accorded with 〔T35n1735 0720b18〕, and Li Tongxuan from the pāramitā of skillful means as master of the gate of great compassion 〔T36n1739 0863a11〕. All the above differences are established accounts of the ancient worthies, recorded together without adjudication.
VII. Cross-Reading and Lineage
- Cross-reading within this chapter: this section is the seventh of the ten dedications within the portion of exposition. It carries on from the sixth, the dedication that accords with and makes firm all roots of goodness (see 〈The Sixth, the Dedication That Accords with and Makes Firm All Roots of Goodness, Part Three: The Giving of Dharma, the Remaining Outer Wealth, the Conclusion, Freedom from Marks, the Fruit of the Station, and the Verses〉 in this volume), and is followed by the eighth, the dedication of the mark of suchness (see 〈The Eighth, the Dedication of the Mark of Suchness〉 in this volume, whose sentence raising the question reads 「佛子！何者是菩薩摩訶薩真如相迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication of the mark of suchness?” 〔T10n0279 0160c25〕, the form of the question already differing from the 「云何為」 tr. “what is” of the first seven). Chengguan's outline joins directly here, saying 「第七等隨順一切眾生迴向」 tr. “the seventh dedication that accords equally with all sentient beings” 〔T35n1735 0720b16〕; the next outline, 「第八真如相迴向」 tr. “the eighth dedication of the mark of suchness”, begins at 〔0723c22〕.
- Cross-reading with “The Inconceivable Dharmas of the Buddha”: for the clause 「得六十種音聲」 tr. “obtain the sixty kinds of voice” among the hundred and ten, Chengguan points out where it is set forth at length, citing this scripture's chapter “The Inconceivable Dharmas of the Buddha”: 「如來具足六十種音聲，一一音有五百分，一一分有無量百千清淨之音以為嚴好」 tr. “the Tathāgata is complete in sixty kinds of voice; each voice has five hundred parts, and each part has measureless hundreds of thousands of pure sounds for its adornment” 〔T35n1735 0721c25〕. The unit for chapter thirty-three, “The Inconceivable Dharmas of the Buddha,” in this edition may be read across with it.
- Cross-reading with the tenth dedication, equal to the Dharma realm and measureless: explaining the sixty kinds of voice, Chengguan ties it to the text that follows, saying 「第十迴向有而不具，至文當知」 tr. “the tenth dedication has them but not in full, as will be known when the text is reached” 〔T35n1735 0721c22〕. 〈The Tenth, the Measureless Dedication Equal to the Dharma Realm〉 in this volume may be read across with it.
- Cross-reading with the eighth ground of “The Ten Grounds”: for the clause 「得一切佛無盡法明」 tr. “obtain all the buddhas' inexhaustible light of the Dharma” among the hundred and ten, Chengguan cites the eighth ground as the explanation, saying 「第八地云『如來法明有無量轉』等」 tr. “the eighth ground says, ‘the Tathāgata's light of the Dharma has measureless turnings,’ and so on” 〔T35n1735 0722a02〕. The unit for the eighth ground, the Immovable Ground, of chapter twenty-six in this edition may be read across with it.
- Cross-reading with “The Ten Acceptances”: for the clause 「得非一非異一切功德自在神通」 tr. “obtain the sovereign spiritual penetration of all merit that is neither one nor different” among the thirty-eight clauses, Chengguan says 「又非一異應成四句，如〈十忍品〉說」 tr. “moreover, neither one nor different should be made into four propositions, as spoken in the chapter ‘The Ten Acceptances’” 〔T35n1735 0722a27〕. The unit for chapter twenty-nine, “The Ten Acceptances,” in this edition may be read across with it.
- Cross-reading with “The Formation of the Worlds”: Li Tongxuan, explaining 「眾生不違一切剎」 tr. “sentient beings are not at odds with any land”, says 「明依報相似，剎從心業起故。眾生心差別，如〈世界成就品〉具明」 tr. “making clear that the dependent recompense is alike, because lands arise from mind and deeds. The differences in the minds of sentient beings are made clear in full in the chapter ‘The Formation of the Worlds’” 〔T36n1739 0864b13〕. The unit for chapter four, “The Formation of the Worlds,” in this edition may be read across with it.
- Cross-reading with “Entry into the Dharma Realm”: Li Tongxuan matches Guanshiyin, the laywoman Xiushe, and King Manzu, whom Sudhana visits, to the seventh stations of the ten abidings, the ten practices, and the ten dedications 〔T36n1739 0864c02〕. The unit for chapter thirty-nine, “Entry into the Dharma Realm,” in this edition may be read across with it.
- The citation of the Pusa yingluo benye jing: in explaining the name in his Shu, Chengguan cites the Benye as saying 「以觀善惡父母無二，一相一合相，故名隨順觀一切眾生迴向，名無等字釋有等義」 tr. “by contemplating that good and evil parents are not two, of one mark and one conjoined mark, it is therefore named the dedication of according with and contemplating all sentient beings; the name has no graph for ‘equal’ and yet explains the meaning of ‘equal’” 〔T35n1735 0720b21〕. This is a sentence cited by Chengguan, and this edition has not separately examined the original text of T24n1485, and therefore ties it to Chengguan's citation alone and does not make a direct citation of the Benye's own sentence.
- What is lacking in the lineage: in the three works Huayan yisheng jiaoyi fenqi zhang T45n1866 · Huayan yisheng shixuan men T45n1868 · Huayan jing zhigui T45n1871, a search for the two terms 「等隨順一切眾生迴向」 tr. “the dedication that accords equally with all sentient beings” and 「隨順等觀一切眾生迴向」 tr. “the dedication of according with and contemplating all sentient beings equally” yields no hit in either case, and the lack is recorded as it stands. In Huayan jing neizhangmen deng za kongmu zhang T45n1870, a search for 「隨順等觀一切眾生迴向」 tr. “the dedication of according with and contemplating all sentient beings equally” yields one hit 〔T45n1870 0555b11〕, but it is only a recurrence of the clause listing the ten names of the dedications, not a passage explaining this dedication in particular; it is recorded but not listed as an essential passage of the lineage. As for the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yogācārabhūmi T30n1579: they are not seen cited in the commentaries of the three masters on this section, and the lack is recorded as it stands, without being filled out by citations from elsewhere at the level of the chapter. Only Fazang's citation of fascicle fourteen of the Zhi lun distinguishing relinquishing wealth and relinquishing in giving 〔T35n1733 0266b11〕 and Chengguan's citation of the second fascicle of the Miji lishi jing and of the Zhuangyan lun distinguishing the sixty kinds of voice 〔T35n1735 0721c23〕 are citations of the ancient worthies themselves, and are not ties made by this edition.
VIII. Edition Location Register
- Śikṣānanda T279 (the base text): chapter twenty-five, The Ten Dedications, the seventh · the seventh dedication that accords equally with all sentient beings, fascicle twenty-nine, beginning at 〔T10n0279 0156c21〕 (the fascicle title 「大方廣佛華嚴經卷第二十九」 tr. “the Buddhāvataṃsaka-mahāvaipulya-sūtra, fascicle twenty-nine” 〔0156c24〕 · the translator's title 〔0156c26〕 · the chapter title 「之七十迴向品第二十五之七」 tr. “the seventh; The Ten Dedications, chapter twenty-five, the seventh” 〔0156c27〕) – ending at 〔0160c17〕 (the next dedication begins at 0160c25). The question raised 0156c28 · the general statement of the roots of goodness 0156c29 · the detailed items of the roots of goodness beginning 0157a01 and ending 0157a12 · the virtue accomplished by cultivation 0157a13 · the calling to mind of the mind of awakening 0157a27 · the vow of outer wealth 0157b04 · the ten things of outer wealth beginning 0157b07 · the ten minds at the time of giving 0157b16 · the vow of inner wealth 0157b21 · the ten things of inner wealth ending 0157c05 · the conclusion of reaching throughout the Dharma realm 0157c09 · the nineteen minds of giving 0157c16 · the ten vows of dedicating in each thought-moment 0157c21 · the restating sentence of what the dedication is for 0158a02 · the hundred and ten clauses beginning 0158a02 and ending 0159a29 · the benefit accomplished by pity 0159b01 · the six clauses of urging others 0159b11 · the ten ultimate vows 0159b18 · the ten clauses of non-clinging 0159b25 · giving everywhere to the world 0159b28 · the vast virtue of the station of the cause 0159c02 · the restating sentence of the virtue of the fruit 0159c19 · the ten purities of the virtue of the fruit 0159c22 · the restating sentence of the bringing together of what is at odds 0159c27 · the fifteen pairs of not-at-odds 0159c29 · the twenty clauses of equality with marks exhausted 0160a14 · the concluding of the name 0160a21 · the fruit of the station 0160a23 · the verses beginning 0160b03 · the first verse 0160b05 · the twenty-first verse 0160c16. The page boundaries 0157a01 · 0158a01 · 0159a01 · 0160a01. Counted item by item: thirty-one clauses of the detailed items of roots of goodness · ten things of outer wealth · ten things of inner wealth · nineteen minds of giving · the 「為令一切眾生」 tr. “so that all beings may” sentence a hundred and ten times (with six clauses in a separate group, a hundred and sixteen occurrences in the whole section) · the 「願一切眾生」 tr. “may all beings” sentence twenty-one occurrences · the ten clauses of 「不著」 tr. “does not cling” · the fifteen pairs of 「不違」 tr. “not at odds” in thirty occurrences · the twenty clauses of marks exhausted · the ten purities of the virtue of the fruit · forty-two lines of verse.
- Buddhabhadra T278 (the Jin translation, the principal witness collated): chapter twenty-one, The Bodhisattva Vajra Banner's Ten Dedications, the sixth through the seventh · fascicle nineteen, the same section 〔T09n0278 0520c10〕–〔0524b11〕 (the fascicle title 「大方廣佛華嚴經卷第十九」 tr. “the Buddhāvataṃsaka-mahāvaipulya-sūtra, fascicle nineteen” 〔0524b12〕 · the next fascicle title 〔0524b15〕 · the translator's title 〔0524b17〕 · the chapter title 「之七金剛幢菩薩十迴向品第二十一之七」 tr. “the seventh; The Bodhisattva Vajra Banner's Ten Dedications, chapter twenty-one, the seventh” 〔0524b18〕; the sentence raising the question of the next dedication begins at 〔0524b19〕). The question raised 0520c10 · the detailed items of the roots of goodness beginning 0520c11 and ending 0520c24 · the virtue accomplished by cultivation 0520c24 · the calling to mind of the mind of awakening 0521a12 · the vow of outer wealth 0521a18 · the eleven things of outer wealth beginning 0521a20 · the eleven minds at the time of giving 0521b01 · the vow of inner wealth 0521b05 · the fourteen minds of giving 0521b24 · the dedicating in each thought-moment beginning 0521b28 · the fifteen pairs of the bringing together of what is at odds 0523b22 · the twenty clauses of marks exhausted 0523c07 · the concluding of the name 0523c15 · the fruit of the station 0523c16 · the verses beginning 0523c26 · the first verse 0523c28 · the twenty-first verse 0524b10. The clause in the list of the ten names (the name of the seventh) 0488b29.
- Chengguan, Huayan jing shu, T35n1735: the outline for this section begins 0720b16 – ends 0723c21 (the closing title of the fascicle 「大方廣佛華嚴經疏卷第二十九」 tr. “the Commentary on the Buddhāvataṃsaka-mahāvaipulya-sūtra, fascicle twenty-nine” 0723c15 · 「大方廣佛華嚴經疏卷第三十已下入第三十經」 tr. “the Commentary on the Buddhāvataṃsaka-mahāvaipulya-sūtra, fascicle thirty; from here on it enters the thirtieth fascicle of the scripture” 0723c18 · the author's title 0723c21). Restating the name and raising the question 0720b17 · explaining the name 0720b18 · citing the Benye 0720b20 · one explanation of “there are those who say” 0720b23 · explaining broadly in accordance with the question 0720b27 · the roots of goodness dedicated 0720b29 · the three portions of the thirty-one clauses 0720c04 · the explanation of the first eleven clauses 0720c08 · the explanation of the middle ten clauses 0720c17 · the explanation of the last ten clauses 0720c20 · the virtue accomplished by cultivation 0720c23 · the ten pairs of accomplished virtue 0721a01 · gathering in and about to dedicate 0721a09 · the mind of awakening and the three dedications 0721a14 · the three distinct parts of properly about to dedicate 0721a16 · the three reasons why giving in particular is vowed to be accomplished 0721a23 · the four parts of outer giving 0721a29 · the four parts of inner giving 0721b05 · the six limitlessnesses 0721b08 · the twenty minds and seven surpassingnesses 0721b13 · the ten vows 0721c04 · what the dedication is for 0721c06 · the two divisions of the hundred and ten clauses 0721c07 · the six portions within the former 0721c10 · the examination of the sixty kinds of voice 0721c22 · the four divisions of the thirty-eight clauses 0722a06 · concluding the thirteen clauses of the benefit accomplished 0722b01 · urging others to dedicate 0722b16 · the ultimate dedication 0722b20 · the ten clauses and five pairs of dedicating to the true limit 0722b23 · the general conclusion of the three kinds of dedication 0722b27 · the four portions of the benefit accomplished by the dedication 0722c03 · the twelve clauses and five pairs of the station of the cause 0722c09 · the purity of the virtue of the fruit 0722c22 · sovereignty in bringing what is at odds together 0723a01 · the four divisions of the fifteen pairs 0723a07 · the explanation of the path of deeds 0723a13 · the five layers of four propositions 0723b01 · equality with marks exhausted 0723b21 · concluding the name in accordance with the explanation 0723b23 · the twenty-one clauses and nine fruits of the fruit of the station 0723b24 · the three divisions of the repeated verses 0723c04 · the beginning of the next outline 0723c22.
- Chengguan, Yanyi chao, T36n1736: the text of the Chao answering to this dedication begins at 〔T36n1736 0395a13〕 (explaining the name · citing the Benye · the sixty kinds of voice, and so on); it has not been recorded in this section, and the lack is recorded as it stands.
- Fazang, Tanxuan ji, T35n1733: the outline for this section begins 0265b02 – ends 0267c07 (the next section, 「第八如相迴向」 tr. “the eighth dedication of the mark of the such”, begins at 0267c08). The three outline headings of statement, explanation, and conclusion 0265b03 · the three divisions of the thirty clauses 0265b08 · the citation of Guangtong 0265b10 · the two meanings of the goodness of three grades 0265b12 · the virtue accomplished by cultivation 0265c01 · the four divisions of gathering in and about to dedicate 0265c13 · the pair of two forces 0265c21 · dedicating so that it becomes the articles of practice 0266a01 · the question and answer on why it is not dedicated so as to accomplish the other practices 0266a09 · the four parts of the giving of wealth of support 0266a14 · the eleven minds of giving 0266a16 · the explanation of the king of the Vālāha horses 0266a23 · the four readings of the fourteen minds of giving 0266a29 · the citation of fascicle fourteen of the Zhi lun 0266b11 · the twofold division following Dharma Master Yuan 0266b15 · the hundred and eighteen clauses 0266b17 · the six portions of the dedication of the mind of loving-kindness 0266b20 · the four portions of the advance beyond 0266b26 · the three portions of the dedication of the mind of compassion 0266c02 · the most profound dedication 0266c06 · the ten clauses and five pairs 0266c12 · the four portions of the benefit of the dedication 0266c22 · the ten clauses of the virtue of the cause 0266c29 · the evidence for the mutual holding of the round teaching 0267a04 · the ten clauses of the virtue of the fruit 0267a09 · the thirty clauses and fifteen pairs of the bringing together of what is at odds 0267a20 · the several explanations of the trace of deeds 0267a29–b02 · equality with marks exhausted 0267b16 · the concluding of the name 0267b19 · the sixteen clauses and eight pairs of the fruit of the station 0267b21 · the three divisions of the twenty-one verses 0267c01.
- Li Tongxuan, Lun, T36n1739: this section begins 0863a11 – ends 0864c15 (the next section begins at 0864c16). Explaining the name and the master of its substance 0863a11 · the symbolic meaning of Guanshiyin 0863a14 · the rejection of the new rendering Guanzizai 0863a16 · the three dharmas accomplishing the virtue of one person 0863a23 · following the old and not the new 0863a29 · Potalaka 0863b08 · the long outline of twenty passages 0863b13 · the first passage 0863b16 · the tenth passage (the hundred and ten kinds) 0863c16 · the eleventh passage 0863c24 · the nineteenth passage 0864a24 · the twentieth passage (the forty-two lines of verse) 0864a26 · explaining the meaning following the text 0864a28 · explaining the name “according equally” 0864a29 · his own statement of not explaining nineteen passages 0864b07 · the short explanation of the sixteenth and seventeenth passages 0864b09 · the seventh of three stations standing for compassion 0864c02 · the sigh over the small pool and the vast sea 0864c06.
- The forty-fascicle Avataṃsaka, T293: 〔not found〕. That translation gives out only chapter thirty-nine, and offers no collation for this section.
- Vasubandhu, Shidi jing lun, T26n1522: 〔not found〕. It explains only the chapter “The Ten Grounds,” and does not touch on this chapter.
- Variant readings: within the range of T279 covered by this unit, 〔0156c21〕–〔0160c17〕, the Taishō base text carries 8 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0157b21〕施【大】｜施住一切智智心【明】 · 〔0158b11〕尸【大】｜口【宮】 · 〔0159b03〕生【大】｜樂【明】 · 〔0159b22〕住【大】｜往【宮】 · 〔0159b26〕剎【大】＊｜利【宮】＊（＊同校並繫〔0159c11〕之剎字） · 〔0159c03〕辭【大】＊｜詞【宋】【元】【明】【宮】【聖】＊（＊同校並繫〔0160b23〕之辭字） · 〔0160b10〕遍【大】｜滿【宮】 · 〔0160b20〕廢【大】｜癈【宮】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.) (＊ ＝ a 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.) In the eighty-fascicle text the detailed items of the roots of goodness are marked by the scripture itself with 「所謂」 tr. “that is to say” and not with a number, and counted out clause by clause they are thirty-one clauses; that Chengguan makes thirty-one clauses and Li Tongxuan thirty-two kinds is not a matter of collation notes but of a difference in the way of counting, and is recorded without adjudication. The interlinear notes have been stripped away and recorded at the level of the source text.
- A further note upon the variant readings: 3 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0157a14〕辦【CB】｜辨【大】／辦【宋】【元】【明】【宮】 · 〔0159b09〕習【CB】【麗-CB】｜集【大】／習【宮】 · 〔0160c07〕雄【CB】【麗-CB】｜勇【大】.