華嚴經 品二十五 十迴向品 · 第九無著無縛解脫迴向Avataṃsaka Sūtra · The Ten Dedications · The Ninth, the Dedication of Liberation Without Attachment and Without Bondage
一句話，用了六十一遍。
「以無著無縛解脫心」——每一遍下面接的都不同：成就普賢身業、清淨普賢語業、一朵華莊嚴十方、一毛端裡容得下盡虛空的國土、一念中知四十八種想。句首八個字始終不換。
所以這不是六十一件功課，是一件事的六十一個面。無著無縛，不是空著手，是騰出手來——正因為不抓，才做得動這麼多。
做完了，經文再回頭把手也鬆開：「不分別若自、若他，不分別若施物、若受施者」前面那麼大的家當迴出去，若還留著一個『我在迴向』，就全在縛裡。澄觀說得最省力：『由心無縛，今身等皆無縛著也。』十處解脫，只鬆一處。
此位不願成佛，願成普賢——因為普賢『得道不捨因行』，不求早早了結。
浩大的六十一款讀不完不要緊，末後兩句偈是給你的門：「若人能修此迴向，則為學佛所行道」
且以此心迴向。
One phrase, used sixty-one times.
“With a mind of liberation without attachment and without bondage” — and what follows each repetition is different: accomplishing the bodily activity of Samantabhadra, purifying the verbal activity of Samantabhadra, adorning the ten directions with a single flower, holding within a single hair-tip all the lands throughout empty space, knowing forty-eight kinds of conception in a single thought. The eight graphs at the head of the sentence never change.
So this is not sixty-one assignments; it is the sixty-one faces of a single thing. Being without attachment and without bondage is not standing empty-handed; it is having one's hands freed — it is precisely because he does not clutch that he can do so much.
Having done it all, the sutra turns back and loosens the hand as well: “he does not discriminate self or other, does not discriminate the thing given or the one who receives what is given.” So vast an estate has been dedicated away; if there still remains an ‘I am dedicating,’ then the whole of it is within bondage. Chengguan says it with the least effort of all: ‘because the mind is unbound, body and the rest are now all without bondage or attachment.’ Ten places are liberated; only one place is loosened.
This station vows not to become a buddha but to become Samantabhadra — because Samantabhadra, ‘having attained the way, does not abandon the practice of the cause,’ and does not seek an early conclusion.
It does not matter if you cannot finish reading the vast sixty-one clauses; the two lines of verse at the very end are the gate given to you: “if a person is able to cultivate this dedication, then he is studying the way that the buddhas practice”
And with this mind, dedicate.
〔卷31〕
〔T10 0165〕
「佛子！云何為菩薩摩訶薩無著無縛解脫迴向？
「佛子！是菩薩摩訶薩於一切善根，心生尊重。所謂：於出生死，心生尊重；於攝取一切善根，心生尊重；於希求一切善根，心生尊重；於悔諸過業，心生尊重；於隨喜善根，心生尊重；於禮敬諸佛，心生尊重；於合掌恭敬，心生尊重；於頂禮塔廟，心生尊重；於勸佛說法，心生尊重。於如是等種種善根，皆生尊重，隨順忍可。
「佛子！菩薩摩訶薩於彼善根，皆生尊重，隨順忍可時，究竟欣樂，堅固信解；自得安住，令他安住；勤修無著，自在積集；成勝志樂，住如來境；勢力增長，悉得知見。以諸善根如是迴向，所謂：『以無著無縛解脫心，成就普賢身業。以無著無縛解脫心，清淨普賢語業。以無著無縛解脫心，圓滿普賢意業。以無著無縛解脫心，發起普賢廣大精進。以無著無縛解脫心，具足普賢無礙音聲陀羅尼門，其聲廣大，普遍十方。以無著無縛解脫心，具足普賢見一切佛陀羅尼門，恒見十方一切諸佛。以無著無縛解脫心，成就解了一切音聲陀羅尼門，同一切音，說無量法。以無著無縛解脫心，成就普賢一切劫住陀羅尼門，普於十方修菩薩行。以無著無縛解脫心，成就普賢自在力，於一眾生身中，示修一切菩薩行，盡未來劫常無間斷；如一眾生身，一切眾生身悉如是。以無著無縛解脫心，成就普賢自在力，普入一切眾道場，普現一切諸佛前，修菩薩行。以無著無縛解脫心，成就普賢佛自在力，於一門中示現，經不可說不可說劫，無有窮盡，令一切眾生皆得悟入。以無著無縛解脫心，成就普賢佛自在力，於種種門中示現，經不可說不可說劫，無有窮盡，令一切眾生皆得悟入，其身普現一切佛前。以無著無縛解脫心，成就普賢自在力，念念中令不可說不可說眾生住十力智，心無疲倦。以無著無縛解脫心，成就普賢自在力，於一切眾生身中，現一切佛自在神通，令一切眾生住普賢行。以無著無縛解脫心，成就普賢自在力，於一一眾生語言中，作一切眾生語言，令一切眾生一一皆住一切智地。以無著無縛解脫心，成就普賢自在力，於一一眾生身中，普容納一切眾生身，令皆自謂成就佛身。以無著無縛解脫心，成就普賢自在力，能以一華莊嚴一切十方世界。以無著無縛解脫心，成就普賢自在力，出大音聲，普遍法界，周聞一切諸佛國土，攝受調伏一切眾生。以無著無縛解脫心，成就普賢自在力，盡未來際不可說不可說劫，於念念中悉能遍入一切世界，以佛神力，隨念莊嚴。以無著無縛解脫心，成就普賢自在力，盡未來際所住之劫，常能遍入一切世界，示現成佛出興於世。以無著無縛解脫心，成普賢行，一光普照盡虛空界一切世界。以無著無縛解脫心，成普賢行，得無量智慧，具一切神通，說種種法。以無著無縛解脫心，成普賢行，入於如來盡一切劫不可測量神通智慧。以無著無縛解脫心，成普賢行，住盡法界諸如來所，以佛神力修習一切諸菩薩行；身、口、意業，曾無懈倦。以無著無縛解脫心，成普賢行，不違於義，不壞於法，言辭清淨，樂說無盡；教化調伏一切眾生，令其當得一切諸佛無上菩提。以無著無縛解脫心，修普賢行，入一法門時，放無量光，照不思議一切法門；如一法門，一切法門皆亦如是通達無礙，究竟當得一切智地。以無著無縛解脫心，住菩薩行，於法自在，到於普賢莊嚴彼岸；於一一境界，皆以一切智觀察悟入，而一切智亦不窮盡。以無著無縛解脫心，始從此生盡未來際住普賢行，常不休息，得一切智，悟不可說不可說真實法，於法究竟，無有迷惑。以無著無縛解脫心，修普賢業，方便自在，得法光明，於諸菩薩所行之行照了無礙。以無著無縛解脫心，修普賢行，得一切方便智，知一切方便，所謂：無量方便、不思議方便、菩薩方便、一切智方便、一切菩薩調伏方便、轉無量法輪方便、不可說時方便、說種種法方便、無邊際無畏藏方便、說一切法無餘方便。以無著無縛解脫心，住普賢行，成就身業，令一切眾生見者歡喜，不生誹謗；發菩提心，永不退轉，究竟清淨。以無著無縛解脫心，修普賢行，得了一切眾生語言清淨智，一切言辭具足莊嚴，普應眾生，皆令歡喜。以無著無縛解脫心，住普賢行，立殊勝志，具清淨心，得廣大神通、廣大智慧，普詣一切廣大世間、廣大國土、廣大眾生所，說一切如來不可說廣大法、廣大莊嚴圓滿藏。以無著無縛解脫心，成滿普賢迴向行願，得一切佛清淨身、清淨心、清淨解，攝佛功德，住佛境界，智印普照，示現菩薩清淨之業，善入一切差別句義，示諸佛菩薩廣大自在，為一切眾生現成正覺。以無著無縛解脫心，勤修普賢諸根行願，得聰利根、調順根、一切法自在根、無盡根、勤修一切善根根、一切佛境界平等根、授一切菩薩不退轉記大精進根、了知一切佛法金剛界根、一切如來智慧光照金剛焰根、分別一切諸根自在根、安立無量眾生於一切智根、無邊廣大根、一切圓滿根、清淨無礙根。以無著無縛解脫心，修普賢行，得一切菩薩神力，所謂：無量廣大力神力、無量自在智神力、不動其身普現一切佛剎神力、無礙不斷自在神力、普攝一切佛剎置於一處神力、一身遍滿一切佛剎神力、無礙解脫遊戲神力、無所作一念自在神力、住無性無依神力、一毛孔中次第安立不可說世界遍遊法界諸佛道場示諸眾生皆令得入大智慧門神力。以無著無縛解脫心，入普賢門，生菩薩行，以自在智，於一念頃普入無量諸佛國土，一身容受無量佛剎，獲能嚴淨佛國土智，恒以智慧觀見無邊諸佛國土，永不發起二乘之心。以無著無縛解脫心，修普賢方便行，入智慧境界，生如來家，住菩薩道，具足不可說不可說無量不思議殊勝心，行無量願未曾休息，了知三世一切法界。以無著無縛解脫心，成就普賢清淨法門，於一毛端量處悉包容盡虛空遍法界不可說不可說一切國土，皆使明見；如一毛端量處，遍法界、虛空界一一毛端量處悉亦如是。以無著無縛解脫心，成就普賢深心方便，於一念心中現一眾生不可說不可說劫念心，如是乃至現一切眾生爾許劫念心。以無著無縛解脫心，入普賢迴向，行方便地，於一身中悉能包納盡法界不可說不可說身，而眾生界無所增減；如一身，乃至周遍法界一切身悉亦如是。以無著無縛解脫心，成就普賢大願方便，捨離一切想倒、心倒、見倒，普入一切諸佛境界；常見諸佛虛空界等清淨法身，相好莊嚴，神力自在；常以妙音開示演說無礙無斷，令其聞者如說受持，於如來身了無所得。以無著無縛解脫心，修普賢行，住菩薩地，於一念中入一切世界，所謂：入仰世界、覆世界、不可說不可說十方網一切處廣大世界，以因陀羅網分別方便普分別一切法界，以種種世界入一世界，以不可說不可說無量世界入一世界，以一切法界所安立無量世界入一世界，以一切虛空界所安立無量世界入一世界，而亦不壞安立之相，悉令明見。以無著無縛解脫心，修習普賢菩薩行願，得佛灌頂，於一念中入方便地，成滿安住眾行智寶；悉能了知一切諸想，所謂：眾生想、法想、剎想、方想、佛想、世想、業想、行想、界想、解想、根想、時想、持想、煩惱想、清淨想、成熟想、見佛想、轉法輪想、聞法解了想、調伏想、無量想、出離想、種種地想、無量地想、菩薩了知想、菩薩修習想、菩薩三昧想、菩薩三昧起想、菩薩成想、菩薩壞想、菩薩沒想、菩薩生想、菩薩解脫想、菩薩自在想、菩薩住持想、菩薩境界想、劫成壞想、明想、闇想、晝想、夜想、半月一月一時一歲變異想、去想、來想、住想、坐想、睡想、覺想——如是等想，於一念中悉能了知，而離一切想無所分別；斷一切障，無所執著；一切佛智充滿其心，一切佛法長其善根，與諸如來等同一身，一切諸佛之所攝取，離垢清淨，一切佛法皆隨修學到於彼岸。以無著無縛解脫心，為一切眾生修普賢行，生大智寶，於一一心中知無量心，隨其依止，隨其分別，隨其種性，隨其所作，隨其業用，隨其相狀，隨其思覺，種種不同靡不明見。以無著無縛解脫心，成就普賢大願智寶，於一處中知於無量不可說處；如於一處，於一切處悉亦如是。以無著無縛解脫心，修習普賢行業智地，於一業中能知無量不可說不可說業，其業各以種種緣造，明了知見；如於一業，於一切業悉亦如是。以無著無縛解脫心，修習普賢知諸法智，於一法中知不可說不可說法，於一切法中而知一法；如是諸法，各各差別，無有障礙，無違無著。以無著無縛解脫心，住菩薩行，得具普賢無礙耳根，於一言音中知不可說不可說言音無量無邊種種差別而無所著；如於一言音，於一切言音悉亦如是。以無著無縛解脫心，修普賢智，起普賢行，住普賢地，於一一法中演說不可說不可說法；其法廣大，種種差別教化攝受，不可思議方便相應；於無量時，於一切時，隨諸眾生所有欲解，隨根隨時，以佛音聲而為說法；以一妙音，令不可說道場眾會無量眾生皆悉歡喜，一如來所無量菩薩充滿法界；立殊勝志，生廣大見，究竟了知一切諸行，住普賢地，隨所說法，於念念中悉能證入，一剎那頃增長無量不可說不可說大智慧聚；盡未來劫如是演說，於一切剎修習廣大虛空等行，成就圓滿。以無著無縛解脫心，修習普賢諸根行門，成大行王，於一一根中悉能了知無量諸根、無量心樂、不思議境界所生妙行。以無著無縛解脫心，住普賢行大迴向心，得色甚微細智、身甚微細智、剎甚微細智、劫甚微細智、世甚微細智、方甚微細智、時甚微細智、數甚微細智、業報甚微細智、清淨甚微細智——如是等一切甚微細，於一念中悉能了知，而心不恐怖，心不迷惑、不亂、不散、不濁、不劣；其心一緣，心善寂定，心善分別，心善安住。以無著無縛解脫心，住菩薩智，修普賢行，無有懈倦，能知一切眾生趣甚微細、眾生死甚微細、眾生生甚微細、眾生住甚微細、眾生處甚微細、眾生品類甚微細、眾生境界甚微細、眾生行甚微細、眾生取甚微細、眾生攀緣甚微細——如是等一切甚微細，於一念中悉能了知。以無著無縛解脫心，立深志樂，修普賢行，能知一切菩薩從初發心為一切眾生修菩薩行甚微細、菩薩住處甚微細、菩薩神通甚微細、菩薩遊行無量佛剎甚微細、菩薩法光明甚微細、菩薩清淨眼甚微細、菩薩成就殊勝心甚微細、菩薩往詣一切如來道場眾會甚微細、菩薩陀羅尼門智甚微細、菩薩無量無畏地一切辯才藏演說甚微細、菩薩無量三昧相甚微細、菩薩見一切佛三昧智甚微細、菩薩甚深三昧智甚微細、菩薩大莊嚴三昧智甚微細、菩薩法界三昧智甚微細、菩薩大自在神通三昧智甚微細、菩薩盡未來際廣大行住持三昧智甚微細、菩薩出生無量差別三昧智甚微細、菩薩出生一切諸佛前勤修供養恒不捨離三昧智甚微細、菩薩修行一切甚深廣博無障無礙三昧智甚微細、菩薩究竟一切智地住持行智地大神通地決定義地離翳三昧智甚微細——如是等一切甚微細，悉能了知。以無著無縛解脫心，修普賢行，悉知一切菩薩安立智甚微細、菩薩地甚微細、菩薩無量行甚微細、菩薩出生迴向甚微細、菩薩得一切佛藏甚微細、菩薩觀察智甚微細、菩薩神通願力甚微細、菩薩演說三昧甚微細、菩薩自在方便甚微細、菩薩印甚微細、菩薩一生補處甚微細、菩薩生兜率天甚微細、菩薩住止天宮甚微細、菩薩嚴淨佛國甚微細、菩薩觀察人中甚微細、菩薩放大光明甚微細、菩薩種族殊勝甚微細、菩薩道場眾會甚微細、菩薩遍一切世界受生甚微細、菩薩於一身示現一切身命終甚微細、菩薩入母胎甚微細、菩薩住母胎甚微細、菩薩在母胎中自在示現一切法界道場眾會甚微細、菩薩在母胎中示現一切佛神力甚微細、菩薩示現誕生事甚微細、菩薩師子遊行七步智甚微細、菩薩示處王宮巧方便智甚微細、菩薩出家修調伏行甚微細、菩薩菩提樹下坐道場甚微細、菩薩破魔軍眾成阿耨多羅三藐三菩提甚微細、如來坐菩提座放大光明照十方界甚微細、如來示現無量神變甚微細、如來師子吼大涅槃甚微細、如來調伏一切眾生而無所礙甚微細、如來不思議自在力如金剛菩提心甚微細、如來普護念一切世間境界甚微細、如來普於一切世界施作佛事盡未來劫而無休息甚微細、如來無礙神力周遍法界甚微細、如來於盡虛空界一切世界普現成佛調伏眾生甚微細、如來於一佛身現無量佛身甚微細、如來於去來今三世中皆處道場自在智甚微細——如是等一切微細悉能了知；成就清淨，普能示現一切世間；於念念中增長智慧，圓滿不退；善巧方便修菩薩行，無有休息；成就普賢迴向之地，具足一切如來功德，永不厭捨菩薩所行，出生菩薩現前境界；無量方便皆悉清淨，普欲安隱一切眾生；修菩薩行，成就菩薩大威德地，得諸菩薩心之樂欲，獲金剛幢迴向之門，出生法界諸功德藏，常為諸佛之所護念；入諸菩薩深妙法門，演說一切真實之義，於法善巧無所違失，起大誓願不捨眾生；於一念中盡知一切心、非心地境界之藏，於非心處示生於心；遠離語言，安住智慧，同諸菩薩所行之行，以自在力示成佛道，盡未來際常無休息；一切世間眾生劫數，妄想言說之所建立，神通願力悉能示現。以無著無縛解脫心，修普賢行，得一切眾生界甚微細智，所謂：眾生界分別甚微細智、眾生界言說甚微細智、眾生界執著甚微細智、眾生界異類甚微細智、眾生界同類甚微細智、眾生界無量趣甚微細智、眾生界不思議種種分別所作甚微細智、眾生界無量雜染甚微細智、眾生界無量清淨甚微細智——如是等一切眾生界境界甚微細，於一念中能以智慧皆如實知；廣攝眾生而為說法，開示種種清淨法門，令修菩薩廣大智慧；化身無量，見者歡喜，以智日光照菩薩心，令其開悟智慧自在。以無著無縛解脫心，為一切眾生於一切世界修普賢行，得盡虛空界、法界、一切世界甚微細智，所謂：小世界甚微細智、大世界甚微細智、雜染世界甚微細智、清淨世界甚微細智、無比世界甚微細智、種種世界甚微細智、廣世界甚微細智、狹世界甚微細智、無礙莊嚴世界甚微細智、遍一切世界佛出現甚微細智、遍一切世界說正法甚微細智、遍一切世界普現身甚微細智、遍一切世界放大光明甚微細智、盡一切世界示現諸佛自在神通甚微細智、盡一切世界以一音聲示一切音甚微細智、入一切世界一切佛剎道場眾會甚微細智、以一切法界佛剎作一佛剎甚微細智、以一佛剎作一切法界佛剎甚微細智、知一切世界如夢甚微細智、知一切世界如像甚微細智、知一切世界如幻甚微細智；如是了知出生一切菩薩之道，入普賢行智慧神通，具普賢觀，修菩薩行，常無休息；得一切佛自在神變，具無礙身，住無依智，於諸善法無所取著，心之所行悉無所得；於一切處起遠離想，於菩薩行起淨修想，於一切智無取著想，以諸三昧而自莊嚴，智慧隨順一切法界。以無著無縛解脫心，入普賢菩薩行門，得無量法界甚微細智、演說一切法界甚微細智、入廣大法界甚微細智、分別不思議法界甚微細智、分別一切法界甚微細智、一念遍一切法界甚微細智、普入一切法界甚微細智、知一切法界無所得甚微細智、觀一切法界無所礙甚微細智、知一切法界無有生甚微細智、於一切法界現神變甚微細智——如是等一切法界甚微細，以廣大智皆如實知；於法自在，示普賢行，令諸眾生皆悉滿足；不捨於義，不著於法，出生平等無礙之智；知無礙本，不住一切法，不壞諸法性，如實無染，猶若虛空，隨順世間起於言說；開真實義，示寂滅性，於一切境無依、無住、無有分別；明見法界，廣大安立，了諸世間及一切法平等無二，離一切著。以無著無縛解脫心，修普賢行，生諸劫甚微細智，所謂：以不可說劫為一念甚微細智、以一念為不可說劫甚微細智、以阿僧祇劫入一劫甚微細智、以一劫入阿僧祇劫甚微細智、以長劫入短劫甚微細智、以短劫入長劫甚微細智、入有佛劫無佛劫甚微細智、知一切劫數甚微細智、知一切劫非劫甚微細智、一念中見三世一切劫甚微細智——如是等一切諸劫甚微細，以如來智，於一念中皆如實知；得諸菩薩圓滿行王心、入普賢行心、離一切分別異道戲論心、發大願無懈息心、普見無量世界網無量諸佛充滿心、於諸佛善根諸菩薩行能聞持心、於安慰一切眾生廣大行聞已不忘心、能於一切劫現佛出世心、於一一世界盡未來際行不動行無休息心、於一切世界中以如來身業充滿菩薩身心。以無著無縛解脫心，修普賢行，成不退轉，得一切法甚微細智，所謂：甚深法甚微細智、廣大法甚微細智、種種法甚微細智、莊嚴法甚微細智、一切法無有量甚微細智、一切法入一法甚微細智、一法入一切法甚微細智、一切法入非法甚微細智、無法中安立一切法而不相違甚微細智、入一切佛法方便無有餘甚微細智——如是等一切世界一切言說所安立法諸微細智，與彼同等，其智無礙，皆如實知；得入無邊法界心，於一一法界深心堅住，成無礙行；以一切智充滿諸根，入諸佛智，正念方便，成就諸佛廣大功德；遍滿法界，普入一切諸如來身，現諸菩薩所有身業，隨順一切世界言辭，演說於法；得一切佛神力所加智慧意業，出生無量善巧方便分別諸法薩婆若智。以無著無縛解脫心，修普賢行，出生一切甚微細智，所謂：知一切剎甚微細智、知一切眾生甚微細智、知一切法果報甚微細智、知一切眾生心甚微細智、知一切說法時甚微細智、知一切法界甚微細智、知一切盡虛空界三世甚微細智、知一切語言道甚微細智、知一切世間行甚微細智、知一切出世行甚微細智，乃至知一切如來道、一切菩薩道、一切眾生道甚微細智；修菩薩行，住普賢道，若文若義皆如實知；生如影智，生如夢智，生如幻智，生如響智，生如化智，生如空智，生寂滅智，生一切法界智，生無所依智，生一切佛法智。』
〔T10 0169〕
「佛子！菩薩摩訶薩以無著無縛解脫心迴向，不分別若世間、若世間法，不分別若菩提、若菩提薩埵，不分別若菩薩行、若出離道，不分別若佛、若一切佛法，不分別若調伏眾生、若不調伏眾生，不分別若善根、若迴向，不分別若自、若他，不分別若施物、若受施者，不分別若菩薩行、若等正覺，不分別若法、若智。
「佛子！菩薩摩訶薩以彼善根如是迴向，所謂：『心無著無縛解脫，身無著無縛解脫，口無著無縛解脫，業無著無縛解脫，報無著無縛解脫，世間無著無縛解脫，佛剎無著無縛解脫，眾生無著無縛解脫，法無著無縛解脫，智無著無縛解脫。』菩薩摩訶薩如是迴向時，如三世諸佛為菩薩時所修迴向而行迴向；學過去諸佛迴向，成未來諸佛迴向，住現在諸佛迴向；安住過去諸佛迴向道，不捨未來諸佛迴向道，隨順現在諸佛迴向道；勤修過去諸佛教，成就未來諸佛教，了知現在諸佛教；滿足過去諸佛平等，成就未來諸佛平等，安住現在諸佛平等；行過去諸佛境界，住未來諸佛境界，等現在諸佛境界；得三世一切諸佛善根，具三世一切諸佛種性，住三世一切諸佛所行，順三世一切諸佛境界。
「佛子！是為菩薩摩訶薩第九無著無縛解脫心迴向。菩薩摩訶薩住此迴向時，一切金剛輪圍山所不能壞，於一切眾生中色相第一無能及者，悉能摧破諸魔邪業，普現十方一切世界；修菩薩行，為欲開悟一切眾生，以善方便說諸佛法；得大智慧，於諸佛法心無迷惑，在在生處若行若住，常得值遇不壞眷屬；三世諸佛所說正法，以清淨念悉能受持，盡未來劫修菩薩行，常不休息，無所依著；普賢行願增長具足，得一切智施作佛事，成就菩薩自在神通。」
爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：
「普於十方無等尊，未曾一起輕慢心，
隨其所修功德業，亦復恭敬生尊重。
所修一切諸功德，不為自己及他人，
恒以最上信解心，利益眾生故迴向。
未甞暫起高慢心，亦復不生下劣意，
如來所有身等業，彼悉請問勤修習。
所修種種諸善根，悉為利益諸含識，
安住深心廣大解，迴向人尊功德位。
世間所有無量別，種種善巧奇特事，
麁細廣大及甚深，靡不修行皆了達。
世間所有種種身，以身平等入其中，
於此修行得了悟，慧門成就無退轉。
世間國土無量種，微細廣大仰覆別，
菩薩能以智慧門，一毛孔中無不見。
眾生心行無有量，能令平等入一心，
以智慧門悉開悟，於所修行不退轉。
眾生諸根及欲樂，上中下品各不同，
一切甚深難可知，隨其本性悉能了。
眾生所有種種業，上中下品各差別，
菩薩深入如來力，以智慧門普明見。
不可思議無量劫，能令平等入一念，
如是見已遍十方，修行一切清淨業。
過去未來及現在，了知其相各不同，
而亦不違平等理，是則大心明達行。
世間眾生行不同，或顯或隱無量種，
菩薩悉知差別相，亦知其相皆無相。
十方世界一切佛，所現自在神通力，
廣大難可得思議，菩薩悉能分別知。
一切世界兜率中，自然覺悟人師子，
功德廣大淨無等，如其體相悉能見。
或現降神處母胎，無量自在大神變，
成佛說法示滅度，普遍世間無暫已。
人中師子初生時，一切勝智悉承奉，
諸天帝釋梵王等，靡不恭敬而瞻侍。
十方一切無有餘，無量無邊法界中，
無始無末無遐邇，示現如來自在力。
人中尊導現生已，遊行諸方各七步，
欲以妙法悟群生，是故如來普觀察。
見諸眾生沈欲海，盲暗愚癡之所覆，
人中自在現微笑，念當救彼三有苦。
大師子吼出妙音，我為世間第一尊，
應然明淨智慧燈，滅彼生死愚癡闇。
人師子王出世時，普放無量大光明，
令諸惡道皆休息，永滅世間眾苦難。
或時示現處王宮，或現捨家修學道，
為欲饒益眾生故，示其如是自在力。
如來始坐道場時，一切大地皆動搖，
十方世界悉蒙光，六趣眾生咸離苦。
震動一切魔宮殿，開悟十方眾生心，
昔曾受化及修行，皆使了知真實義。
十方所有諸國土，悉入毛孔無有餘，
一切毛孔剎無邊，於彼普現神通力。
一切諸佛所開演，無量方便皆隨悟，
設諸如來所不說，亦能解了勤修習。
遍滿三千大千界，一切魔軍興鬪諍，
所作無量種種惡，無礙智門能悉滅。
如來或在諸佛剎，或復現處諸天宮，
或在梵宮而現身，菩薩悉見無障礙。
佛現無量種種身，轉於清淨妙法輪，
乃至三世一切劫，求其邊際不可得。
寶座高廣最無等，遍滿十方無量界，
種種妙相而莊嚴，佛處其上難思議。
諸佛子眾共圍遶，盡於法界悉周遍，
開示菩提無量行，一切最勝所由道。
諸佛隨宜所作業，無量無邊等法界，
智者能以一方便，一切了知無不盡。
諸佛自在神通力，示現一切種種身，
或現諸趣無量生，或現采女眾圍遶。
或於無量諸世界，示現出家成佛道，
乃至最後般涅槃，分布其身起塔廟。
如是種種無邊行，導師演說佛所住，
世尊所有大功德，誓願修行悉令盡。
以彼善根迴向時，住於如是方便法，
如是修習菩提行，其心畢竟無厭怠。
如來所有大神通，及以無邊勝功德，
乃至世間諸智行，一切悉知無不盡。
如是一切人中主，隨其所有諸境界，
於一念中皆了悟，而亦不捨菩提行。
諸佛所有微細行，及一切剎種種法，
於彼悉能隨順知，究竟迴向到彼岸。
有數無數一切劫，菩薩了知即一念，
於此善入菩提行，常勤修習不退轉。
十方所有無量剎，或有雜染或清淨，
及彼一切諸如來，菩薩悉能分別知。
於念念中悉明見，不可思議無量劫，
如是三世無有餘，具足修治菩薩行。
於一切心平等入，入一切法亦平等，
盡空佛剎斯亦然，彼最勝行悉了知。
出生眾生及諸法，所有種種諸智慧，
菩薩神力亦復然，如是一切無窮盡。
諸微細智各差別，菩薩盡攝無有餘，
同相異相悉善知，如是修行廣大行。
十方無量諸佛剎，其中眾生各無量，
趣生族類種種殊，住行力已悉能知。
過去未來現在世，所有一切諸導師，
若人知此而迴向，則與彼佛行平等。
若人能修此迴向，則為學佛所行道，
當得一切佛功德，及以一切佛智慧。
一切世間莫能壞，一切所學皆成就，
常能憶念一切佛，常見一切世間燈。
菩薩勝行不可量，諸功德法亦如是，
已住如來無上行，悉知諸佛自在力。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
徵起：什麼叫作無著無縛解脫迴向
「佛子！什麼叫作菩薩摩訶薩的無著無縛解脫迴向呢？
心生尊重：所迴的善根是怎麼被看待的
「佛子！這位菩薩摩訶薩對一切善根，心裡生起尊重。就是說：對從生死中出離這件事，心生尊重；對收攝一切善根，心生尊重；對希求一切善根，心生尊重；對悔除種種過失之業，心生尊重；對隨喜他人的善根，心生尊重；對禮敬諸佛，心生尊重；對合掌恭敬，心生尊重；對頂禮塔廟，心生尊重；對勸請佛陀說法，心生尊重。對這樣種種的善根，全都生起尊重，隨順而忍可（心裡接得下、認得住）。
隨順忍可之後的十句：從尊重轉成迴向
「佛子！菩薩摩訶薩對那些善根全都生起尊重、隨順忍可的時候，究竟地欣悅愛樂，堅固地信解；自己得以安住，也令他人安住；勤修無所執著，自在地積集善根；成就殊勝的志願樂欲，安住於如來的境界；勢力增長，全都得以知見。他以這些善根像下面這樣迴向，就是說：
成就普賢的身業·語業·意業與廣大精進
「『以無著無縛解脫的心，成就普賢的身業。以無著無縛解脫的心，清淨普賢的語業。以無著無縛解脫的心，圓滿普賢的意業。以無著無縛解脫的心，發起普賢廣大的精進。
四種陀羅尼門：持得住的四種能力
「以無著無縛解脫的心，具足普賢無礙音聲的陀羅尼門（總持之門），他的聲音廣大，普遍十方。以無著無縛解脫的心，具足普賢見一切佛的陀羅尼門，恆常見到十方一切諸佛。以無著無縛解脫的心，成就解了一切音聲的陀羅尼門，同於一切語音，說無量之法。以無著無縛解脫的心，成就普賢一切劫住的陀羅尼門，普遍在十方修菩薩行。
普賢自在力（一）：一身中現一切行·一切道場
「以無著無縛解脫的心，成就普賢的自在力，在一個眾生的身中，示現修習一切菩薩行，直到未來劫盡也不曾間斷；如同在一個眾生身中這樣，在一切眾生身中也都這樣。以無著無縛解脫的心，成就普賢的自在力，普遍進入一切大眾的道場，普遍顯現在一切諸佛之前，修菩薩行。
普賢自在力（二）：一門與種種門中的示現
「以無著無縛解脫的心，成就普賢佛的自在力，在一個門中示現，經過不可說不可說劫，沒有窮盡，令一切眾生都得以悟入。以無著無縛解脫的心，成就普賢佛的自在力，在種種門中示現，經過不可說不可說劫，沒有窮盡，令一切眾生都得以悟入，他的身普遍顯現在一切佛前。
普賢自在力（三）：令眾生住十力智·現神通·作眾生語·容納眾生身
「以無著無縛解脫的心，成就普賢的自在力，在念念之中令不可說不可說的眾生安住於十力之智，心裡沒有疲倦。以無著無縛解脫的心，成就普賢的自在力，在一切眾生身中，顯現一切佛的自在神通，令一切眾生安住於普賢之行。以無著無縛解脫的心，成就普賢的自在力，在一一眾生的語言之中，作出一切眾生的語言，令一切眾生一一都安住於一切智之地。以無著無縛解脫的心，成就普賢的自在力，在一一眾生身中，普遍容納一切眾生之身，令他們都自認為成就了佛身。
普賢自在力（四）：一華莊嚴·大音普遍·遍入世界·示現成佛
「以無著無縛解脫的心，成就普賢的自在力，能夠用一朵華莊嚴一切十方世界。以無著無縛解脫的心，成就普賢的自在力，發出廣大的音聲，普遍法界，周遍地被一切諸佛國土聽聞，攝受調伏一切眾生。以無著無縛解脫的心，成就普賢的自在力，盡未來際不可說不可說劫，在念念之中都能遍入一切世界，以佛的神力，隨著心念莊嚴。以無著無縛解脫的心，成就普賢的自在力，盡未來際所住的劫數之中，常能遍入一切世界，示現成佛、出興於世。
成普賢行：一光普照·無量智慧·入如來智·住諸佛所·說法不壞
「以無著無縛解脫的心，成就普賢之行，一道光明普照盡虛空界的一切世界。以無著無縛解脫的心，成就普賢之行，得到無量的智慧，具足一切神通，宣說種種之法。以無著無縛解脫的心，成就普賢之行，進入如來窮盡一切劫也不可測量的神通智慧。以無著無縛解脫的心，成就普賢之行，安住在盡法界的諸如來之處，以佛的神力修習一切諸菩薩行；身業、語業、意業，不曾懈怠疲倦。以無著無縛解脫的心，成就普賢之行，不違背義理，不破壞法，言辭清淨，樂於說法而無窮盡；教化調伏一切眾生，令他們將來都得到一切諸佛的無上菩提。
修普賢行·住菩薩行：入一法門即入一切法門
「以無著無縛解脫的心，修普賢之行，進入一個法門的時候，放出無量光明，照見不可思議的一切法門；如同一個法門這樣，一切法門也都這樣通達無礙，究竟將得到一切智之地。以無著無縛解脫的心，安住於菩薩之行，於法自在，到達普賢莊嚴的彼岸；在一一境界之中，都以一切智觀察悟入，而一切智也不會因此窮盡。
從此生盡未來際：住普賢行·修普賢業
「以無著無縛解脫的心，從這一生開始直到未來際，安住普賢之行，常不休息，得到一切智，悟入不可說不可說的真實之法，於法究竟，沒有迷惑。以無著無縛解脫的心，修普賢之業，方便自在，得到法的光明，對於諸菩薩所行之行照見了達而無障礙。
十種方便：知一切方便
「以無著無縛解脫的心，修普賢之行，得到一切方便之智，知道一切方便，就是說：無量方便、不思議方便、菩薩方便、一切智方便、一切菩薩調伏方便、轉無量法輪方便、不可說時方便、說種種法方便、無邊際無畏藏方便、說一切法無餘方便。
身業·語言清淨智·廣大神通與智慧
「以無著無縛解脫的心，安住普賢之行，成就身業，令一切眾生見到的都歡喜，不生誹謗；發起菩提心，永不退轉，究竟清淨。以無著無縛解脫的心，修普賢之行，得到了達一切眾生語言的清淨之智，一切言辭具足莊嚴，普遍應合眾生，都令他們歡喜。以無著無縛解脫的心，安住普賢之行，立下殊勝的志願，具足清淨的心，得到廣大神通、廣大智慧，普遍前往一切廣大世間、廣大國土、廣大眾生之處，宣說一切如來不可說的廣大之法、廣大莊嚴的圓滿之藏。
成滿普賢迴向行願：得佛的清淨身心解
「以無著無縛解脫的心，成滿普賢的迴向行願，得到一切佛的清淨之身、清淨之心、清淨之解，攝取佛的功德，安住佛的境界，智慧之印普遍照耀，示現菩薩清淨之業，善於深入一切差別的句義，開示諸佛菩薩的廣大自在，為一切眾生示現成就正覺。
十四種根：勤修普賢諸根行願
「以無著無縛解脫的心，勤修普賢的諸根行願，得到聰利根、調順根、一切法自在根、無盡根、勤修一切善根根、一切佛境界平等根、授一切菩薩不退轉記大精進根、了知一切佛法金剛界根、一切如來智慧光照金剛焰根、分別一切諸根自在根、安立無量眾生於一切智根、無邊廣大根、一切圓滿根、清淨無礙根。
十種神力：得一切菩薩神力
「以無著無縛解脫的心，修普賢之行，得到一切菩薩的神力，就是說：無量廣大力神力、無量自在智神力、不動其身而普現一切佛剎神力、無礙不斷自在神力、普攝一切佛剎置於一處神力、一身遍滿一切佛剎神力、無礙解脫遊戲神力、無所造作一念自在神力、住於無性無依神力、在一個毛孔之中次第安立不可說世界、遍遊法界諸佛道場、開示諸眾生令他們都得入大智慧門的神力。
入普賢門·修普賢方便行：一念普入無量國土
「以無著無縛解脫的心，進入普賢之門，生起菩薩之行，以自在之智，在一念之間普入無量諸佛國土，一身容受無量佛剎，獲得能夠嚴淨佛國土的智慧，恆常以智慧觀見無邊諸佛國土，永遠不發起二乘之心。以無著無縛解脫的心，修普賢的方便之行，進入智慧境界，生在如來之家，安住菩薩之道，具足不可說不可說無量不思議的殊勝之心，行持無量誓願不曾休息，了知三世的一切法界。
一毛端·一念心·一身：包容盡法界
「以無著無縛解脫的心，成就普賢的清淨法門，在一根毛端那麼大的地方，全都包容盡虛空、遍法界不可說不可說的一切國土，都使人明白見到；如同一根毛端那麼大的地方這樣，遍法界、虛空界一一毛端那麼大的地方也都這樣。以無著無縛解脫的心，成就普賢深心的方便，在一念心中顯現一個眾生不可說不可說劫的念心，這樣乃至顯現一切眾生那麼多劫的念心。以無著無縛解脫的心，進入普賢的迴向，行於方便之地，在一個身中都能包納盡法界不可說不可說的身，而眾生界並不因此增多或減少；如同一身這樣，乃至周遍法界的一切身也都這樣。
捨離三倒：見諸佛清淨法身
「以無著無縛解脫的心，成就普賢的大願方便，捨離一切想的顛倒、心的顛倒、見的顛倒，普入一切諸佛的境界；常見諸佛與虛空界相等的清淨法身，相好莊嚴，神力自在；常以微妙的音聲開示演說，無礙無斷，令聽聞的人如所說的那樣受持，而對如來之身了無所得。
入仰世界·覆世界：以因陀羅網分別法界
「以無著無縛解脫的心，修普賢之行，安住菩薩之地，在一念之中進入一切世界，就是說：進入仰著的世界、覆著的世界、不可說不可說十方交織如網的一切處廣大世界，以因陀羅網（帝釋天宮之網·孔孔相映）的分別方便普遍分別一切法界，以種種世界進入一個世界，以不可說不可說無量世界進入一個世界，以一切法界所安立的無量世界進入一個世界，以一切虛空界所安立的無量世界進入一個世界，而也不破壞各自安立的相，都令人明白見到。
得佛灌頂：一念中了知四十八種想
「以無著無縛解脫的心，修習普賢的菩薩行願，得到佛的灌頂，在一念之中進入方便之地，成滿安住於眾行的智慧之寶；全都能夠了知一切諸想，就是說：眾生想、法想、剎想、方想、佛想、世想、業想、行想、界想、解想、根想、時想、持想、煩惱想、清淨想、成熟想、見佛想、轉法輪想、聞法解了想、調伏想、無量想、出離想、種種地想、無量地想、菩薩了知想、菩薩修習想、菩薩三昧想、菩薩三昧起想、菩薩成想、菩薩壞想、菩薩沒想、菩薩生想、菩薩解脫想、菩薩自在想、菩薩住持想、菩薩境界想、劫成壞想、明想、闇想、晝想、夜想、半月一月一時一歲變異想、去想、來想、住想、坐想、睡想、覺想——這樣種種的想，在一念之中都能了知，而遠離一切想，無所分別；斷除一切障礙，無所執著；一切佛智充滿他的心，一切佛法增長他的善根，與諸如來等同一身，被一切諸佛所攝取，離垢清淨，一切佛法都隨順修學而到達彼岸。
一心知無量心·一處知無量處·一業知無量業
「以無著無縛解脫的心，為一切眾生修普賢之行，生出大智慧之寶，在一一心中知道無量的心，隨著它的依止、隨著它的分別、隨著它的種性、隨著它的所作、隨著它的業用、隨著它的相狀、隨著它的思覺，種種不同沒有不明白見到的。以無著無縛解脫的心，成就普賢的大願智寶，在一處之中知道無量不可說之處；如同在一處這樣，在一切處也都這樣。以無著無縛解脫的心，修習普賢的行業智地，在一業之中能知道無量不可說不可說的業，那些業各自以種種因緣所造，明白了知見到；如同對一業這樣，對一切業也都這樣。
一法知一切法·一言音知一切言音
「以無著無縛解脫的心，修習普賢知諸法的智慧，在一法之中知道不可說不可說之法，在一切法之中而知道一法；這樣的諸法，各各差別，沒有障礙，無違無著。以無著無縛解脫的心，安住菩薩之行，得以具足普賢無礙的耳根，在一種言音之中知道不可說不可說的言音，無量無邊種種差別而無所執著；如同對一種言音這樣，對一切言音也都這樣。
一法中演說不可說法：隨根隨時而說
「以無著無縛解脫的心，修普賢之智，發起普賢之行，安住普賢之地，在一一法中演說不可說不可說之法；那些法廣大，種種差別，教化攝受，與不可思議的方便相應；在無量的時中，在一切時中，隨著諸眾生所有的欲樂勝解，隨其根器、隨其時節，以佛的音聲為他們說法；以一種妙音，令不可說道場眾會中的無量眾生都歡喜，一位如來之處有無量菩薩充滿法界；立下殊勝的志願，生起廣大的見地，究竟了知一切諸行，安住普賢之地，隨其所說之法，在念念之中都能證入，一剎那間增長無量不可說不可說的大智慧聚；直到未來劫盡都這樣演說，在一切剎中修習廣大如虛空一般的行，成就圓滿。
諸根行門：成大行王
「以無著無縛解脫的心，修習普賢的諸根行門，成為大行之王，在一一根中都能了知無量的諸根、無量的心之所樂、不思議境界所生的妙行。
微細智門一·世間法甚微細：色·身·剎·劫·世·方·時·數·業報·清淨
「以無著無縛解脫的心，安住普賢行的大迴向之心，得到色甚微細智、身甚微細智、剎甚微細智、劫甚微細智、世甚微細智、方甚微細智、時甚微細智、數甚微細智、業報甚微細智、清淨甚微細智——這樣種種一切的甚微細，在一念之中都能了知，而心不恐怖，心不迷惑、不散亂、不渙散、不渾濁、不下劣；他的心繫於一緣，心善於寂定，心善於分別，心善於安住。
微細智門二·眾生趣甚微細：趣·死·生·住·處·品類·境界·行·取·攀緣
「以無著無縛解脫的心，安住菩薩之智，修普賢之行，沒有懈怠疲倦，能知道一切眾生趣甚微細、眾生死甚微細、眾生生甚微細、眾生住甚微細、眾生處甚微細、眾生品類甚微細、眾生境界甚微細、眾生行甚微細、眾生取甚微細、眾生攀緣甚微細——這樣種種一切的甚微細，在一念之中都能了知。
微細智門三·菩薩行德甚微細：十種別類與十一種三昧
「以無著無縛解脫的心，立下深切的志願樂欲，修普賢之行，能知道一切菩薩從最初發心為一切眾生修菩薩行甚微細、菩薩住處甚微細、菩薩神通甚微細、菩薩遊行無量佛剎甚微細、菩薩法光明甚微細、菩薩清淨眼甚微細、菩薩成就殊勝心甚微細、菩薩往詣一切如來道場眾會甚微細、菩薩陀羅尼門智甚微細、菩薩無量無畏地一切辯才藏演說甚微細、菩薩無量三昧相甚微細、菩薩見一切佛三昧智甚微細、菩薩甚深三昧智甚微細、菩薩大莊嚴三昧智甚微細、菩薩法界三昧智甚微細、菩薩大自在神通三昧智甚微細、菩薩盡未來際廣大行住持三昧智甚微細、菩薩出生無量差別三昧智甚微細、菩薩出生一切諸佛前勤修供養恆不捨離三昧智甚微細、菩薩修行一切甚深廣博無障無礙三昧智甚微細、菩薩究竟一切智地住持行智地大神通地決定義地離翳三昧智甚微細——這樣種種一切的甚微細，都能了知。
微細智門四·菩薩位德大用甚微細：從安立智到如來三世自在智
「以無著無縛解脫的心，修普賢之行，全都知道菩薩安立智甚微細、菩薩地甚微細、菩薩無量行甚微細、菩薩出生迴向甚微細、菩薩得一切佛藏甚微細、菩薩觀察智甚微細、菩薩神通願力甚微細、菩薩演說三昧甚微細、菩薩自在方便甚微細、菩薩印甚微細、菩薩一生補處甚微細、菩薩生兜率天甚微細、菩薩住止天宮甚微細、菩薩嚴淨佛國甚微細、菩薩觀察人中甚微細、菩薩放大光明甚微細、菩薩種族殊勝甚微細、菩薩道場眾會甚微細、菩薩遍一切世界受生甚微細、菩薩於一身示現一切身命終甚微細、菩薩入母胎甚微細、菩薩住母胎甚微細、菩薩在母胎中自在示現一切法界道場眾會甚微細、菩薩在母胎中示現一切佛神力甚微細、菩薩示現誕生之事甚微細、菩薩師子遊行七步之智甚微細、菩薩示現處於王宮的巧方便智甚微細、菩薩出家修調伏行甚微細、菩薩在菩提樹下坐道場甚微細、菩薩破除魔軍眾而成阿耨多羅三藐三菩提（無上正等正覺）甚微細、如來坐菩提座放大光明照十方界甚微細、如來示現無量神變甚微細、如來師子吼大涅槃甚微細、如來調伏一切眾生而無所障礙甚微細、如來不思議自在之力如金剛菩提心甚微細、如來普遍護念一切世間境界甚微細、如來普遍在一切世界施作佛事、盡未來劫而沒有休息甚微細、如來無礙的神力周遍法界甚微細、如來在盡虛空界的一切世界普遍示現成佛調伏眾生甚微細、如來在一佛身中顯現無量佛身甚微細、如來在過去未來現在三世之中都處於道場的自在之智甚微細——這樣種種一切的微細都能了知；成就清淨，普遍能夠示現一切世間；在念念之中增長智慧，圓滿不退；以善巧方便修菩薩行，沒有休息；成就普賢的迴向之地，具足一切如來的功德，永遠不厭捨菩薩所行，出生菩薩現前的境界；無量方便都得清淨，普遍想要安隱一切眾生；修菩薩行，成就菩薩大威德之地，得到諸菩薩心中的樂欲，獲得金剛幢迴向之門，出生法界諸功德之藏，常被諸佛所護念；進入諸菩薩深妙的法門，演說一切真實之義，於法善巧而無所違失，發起大誓願不捨眾生；在一念之中盡知一切心與非心之地的境界之藏，在非心之處示現生起於心；遠離語言，安住智慧，同於諸菩薩所行之行，以自在之力示現成就佛道，盡未來際常無休息；一切世間眾生的劫數，是妄想言說所建立的，他以神通願力都能示現。
微細智門五·眾生界甚微細：九種眾生界智
「以無著無縛解脫的心，修普賢之行，得到一切眾生界甚微細智，就是說：眾生界分別甚微細智、眾生界言說甚微細智、眾生界執著甚微細智、眾生界異類甚微細智、眾生界同類甚微細智、眾生界無量趣甚微細智、眾生界不思議種種分別所作甚微細智、眾生界無量雜染甚微細智、眾生界無量清淨甚微細智——這樣一切眾生界境界的甚微細，在一念之中能以智慧都如實知道；廣泛攝受眾生而為他們說法，開示種種清淨法門，令他們修習菩薩的廣大智慧；化身無量，見到的人都歡喜，以智慧的日光照耀菩薩之心，令他們開悟而智慧自在。
微細智門六·世界甚微細：二十一種世界智
「以無著無縛解脫的心，為一切眾生在一切世界修普賢之行，得到盡虛空界、法界、一切世界的甚微細智，就是說：小世界甚微細智、大世界甚微細智、雜染世界甚微細智、清淨世界甚微細智、無比世界甚微細智、種種世界甚微細智、廣世界甚微細智、狹世界甚微細智、無礙莊嚴世界甚微細智、遍一切世界佛出現甚微細智、遍一切世界說正法甚微細智、遍一切世界普現身甚微細智、遍一切世界放大光明甚微細智、盡一切世界示現諸佛自在神通甚微細智、盡一切世界以一音聲示現一切音聲甚微細智、入一切世界一切佛剎道場眾會甚微細智、以一切法界的佛剎作為一個佛剎甚微細智、以一個佛剎作為一切法界佛剎甚微細智、知一切世界如夢甚微細智、知一切世界如像甚微細智、知一切世界如幻甚微細智；這樣了知之後，出生一切菩薩之道，進入普賢行的智慧神通，具足普賢之觀，修菩薩行，常無休息；得到一切佛的自在神變，具足無礙之身，安住無所依的智慧，對於諸善法無所取著，心之所行都無所得；對於一切處生起遠離之想，對於菩薩行生起淨修之想，對於一切智無取著之想，以諸三昧而自莊嚴，智慧隨順一切法界。
微細智門七·法界甚微細：十一種法界智
「以無著無縛解脫的心，進入普賢菩薩的行門，得到無量法界甚微細智、演說一切法界甚微細智、入廣大法界甚微細智、分別不思議法界甚微細智、分別一切法界甚微細智、一念遍一切法界甚微細智、普入一切法界甚微細智、知一切法界無所得甚微細智、觀一切法界無所礙甚微細智、知一切法界無有生甚微細智、於一切法界現神變甚微細智——這樣種種一切法界的甚微細，以廣大的智慧都如實知道；於法自在，示現普賢之行，令諸眾生都得滿足；不捨於義，不著於法，出生平等無礙之智；知道無礙的根本，不住於一切法，不破壞諸法之性，如實無染，猶如虛空，隨順世間而起言說；開顯真實之義，開示寂滅之性，對於一切境界無依、無住、無有分別；明白見到法界廣大安立，了達諸世間以及一切法平等無二，遠離一切執著。
微細智門八·諸劫甚微細：十種劫智
「以無著無縛解脫的心，修普賢之行，生起諸劫的甚微細智，就是說：以不可說劫為一念甚微細智、以一念為不可說劫甚微細智、以阿僧祇劫（無數之劫）入一劫甚微細智、以一劫入阿僧祇劫甚微細智、以長劫入短劫甚微細智、以短劫入長劫甚微細智、入有佛劫與無佛劫甚微細智、知一切劫數甚微細智、知一切劫並非是劫甚微細智、一念之中見三世一切劫甚微細智——這樣種種一切諸劫的甚微細，以如來之智，在一念之中都如實知道；得到諸菩薩圓滿行王之心、入普賢行之心、離一切分別異道戲論之心、發大願無懈怠止息之心、普見無量世界網無量諸佛充滿之心、對諸佛善根與諸菩薩行能聞持之心、對安慰一切眾生的廣大之行聽聞之後不忘之心、能在一切劫中示現佛出世之心、在一一世界盡未來際行不動之行無休息之心、在一切世界中以如來的身業充滿菩薩之身的心。
微細智門九·一切法甚微細：十種法智
「以無著無縛解脫的心，修普賢之行，成就不退轉，得到一切法的甚微細智，就是說：甚深法甚微細智、廣大法甚微細智、種種法甚微細智、莊嚴法甚微細智、一切法無有量甚微細智、一切法入一法甚微細智、一法入一切法甚微細智、一切法入非法甚微細智、於無法之中安立一切法而不相違甚微細智、入一切佛法方便無有剩餘甚微細智——這樣一切世界一切言說所安立之法的諸微細智，與那些相等，他的智無礙，都如實知道；得以進入無邊法界之心，在一一法界深心堅固安住，成就無礙之行；以一切智充滿諸根，進入諸佛之智，正念方便，成就諸佛廣大的功德；遍滿法界，普入一切諸如來之身，顯現諸菩薩所有的身業，隨順一切世界的言辭，演說於法；得到一切佛神力所加持的智慧意業，出生無量善巧方便分別諸法的薩婆若（一切智）之智。
微細智門十·出生一切甚微細智：十種所知與十種所生之智
「以無著無縛解脫的心，修普賢之行，出生一切的甚微細智，就是說：知一切剎甚微細智、知一切眾生甚微細智、知一切法果報甚微細智、知一切眾生心甚微細智、知一切說法時甚微細智、知一切法界甚微細智、知一切盡虛空界三世甚微細智、知一切語言道甚微細智、知一切世間行甚微細智、知一切出世行甚微細智，乃至知一切如來道、一切菩薩道、一切眾生道甚微細智；修菩薩行，安住普賢之道，或文或義都如實知道；生出如影之智，生出如夢之智，生出如幻之智，生出如響之智，生出如化之智，生出如空之智，生出寂滅之智，生出一切法界之智，生出無所依之智，生出一切佛法之智。」
十對不分別：迴向到實際上去
「佛子！菩薩摩訶薩以無著無縛解脫的心迴向，不分別是世間、是世間法，不分別是菩提、是菩提薩埵（求菩提的人），不分別是菩薩行、是出離之道，不分別是佛、是一切佛法，不分別是調伏眾生、是不調伏眾生，不分別是善根、是迴向，不分別是自、是他，不分別是所施之物、是受施之人，不分別是菩薩行、是等正覺，不分別是法、是智。
十種無著無縛解脫：從心到智
「佛子！菩薩摩訶薩以那些善根像這樣迴向，就是說：『心無著無縛解脫，身無著無縛解脫，口無著無縛解脫，業無著無縛解脫，報無著無縛解脫，世間無著無縛解脫，佛剎無著無縛解脫，眾生無著無縛解脫，法無著無縛解脫，智無著無縛解脫。』菩薩摩訶薩這樣迴向的時候，如同三世諸佛還是菩薩時所修的迴向那樣去行迴向；學過去諸佛的迴向，成就未來諸佛的迴向，安住現在諸佛的迴向；安住過去諸佛的迴向之道，不捨未來諸佛的迴向之道，隨順現在諸佛的迴向之道；勤修過去諸佛之教，成就未來諸佛之教，了知現在諸佛之教；滿足過去諸佛的平等，成就未來諸佛的平等，安住現在諸佛的平等；行過去諸佛的境界，住未來諸佛的境界，等同現在諸佛的境界；得到三世一切諸佛的善根，具足三世一切諸佛的種性，安住三世一切諸佛的所行，隨順三世一切諸佛的境界。
結名與迴向成益
「佛子！這就叫作菩薩摩訶薩第九無著無縛解脫心迴向。菩薩摩訶薩安住這個迴向的時候，一切金剛輪圍山都不能破壞他，在一切眾生之中色相第一沒有人比得上，都能摧破諸魔的邪業，普遍示現於十方一切世界；修菩薩行，為了要開悟一切眾生，以善巧方便宣說諸佛之法；得到大智慧，對於諸佛之法心無迷惑，隨所生之處，或行或住，常能值遇不會壞散的眷屬；三世諸佛所說的正法，他以清淨的念都能受持，盡未來劫修菩薩行，常不休息，無所依著；普賢的行願增長具足，得到一切智而施作佛事，成就菩薩的自在神通。」
重頌（一）：所迴的善根——尊重與不為自己
這時，金剛幢菩薩承著佛的神力，普遍觀察十方而說偈頌道：
「對十方一切無等之尊，不曾生起過一念輕慢之心，隨著他們所修的功德之業，也都恭敬而生尊重。
「所修的一切諸功德，不是為了自己也不是為了他人，恆常以最上的信解之心，為了利益眾生而迴向。
「不曾片刻起過高慢之心，也不生下劣之意，如來所有的身等三業，他都請問而勤加修習。
重頌（二）：頌迴向行——普賢自分與世間微細
「所修種種的諸善根，全都為了利益一切含識，安住深心與廣大的勝解，迴向於人中之尊的功德之位。
「世間所有無量的差別，種種善巧奇特之事，粗的細的廣大的以及甚深的，沒有不修行而通達的。
「世間所有種種之身，以平等之身進入其中，在這裡修行而得了悟，慧門成就沒有退轉。
「世間國土無量種類，微細的廣大的仰的覆的各各有別，菩薩能以智慧之門，在一個毛孔之中沒有看不見的。
重頌（三）：頌眾生趣與眾生界
「眾生的心行沒有限量，能令他們平等地入於一心，以智慧之門都得開悟，對於所修之行不退轉。
「眾生的諸根以及欲樂，上中下品各各不同，一切都甚深而難以知曉，隨著他們的本性都能了達。
「眾生所有種種之業，上中下品各有差別，菩薩深入如來之力，以智慧之門普遍明白見到。
重頌（四）：頌菩薩行德
「不可思議的無量劫，能令它們平等地入於一念，這樣見了之後遍於十方，修行一切清淨之業。
「過去未來以及現在，了知它們的相各各不同，而也不違背平等之理，這就是大心明達之行。
「世間眾生所行不同，或顯或隱有無量種，菩薩全都知道差別之相，也知道那些相都是無相。
重頌（五）：頌位德大用——佛之出現與神變
「十方世界的一切佛，所顯現的自在神通之力，廣大而難以思議，菩薩都能分別了知。
「一切世界的兜率天中，自然覺悟的人中師子，功德廣大清淨無等，如他的體相都能見到。
「或者示現降神而處於母胎，無量自在的大神變，成佛、說法、示現滅度，普遍世間不曾暫止。
「人中師子最初誕生之時，一切勝智之人都來承奉，諸天、帝釋、梵王等等，沒有不恭敬而瞻仰侍立的。
「十方一切沒有剩餘，無量無邊的法界之中，無始無末無遠無近，示現如來的自在之力。
「人中的尊導示現誕生之後，遊行諸方各走七步，想要以妙法覺悟群生，所以如來普遍觀察。
「見到諸眾生沉沒在欲海裡，被盲暗愚癡所覆蓋，人中自在者示現微笑，念著要救他們三有之苦。
「大師子吼發出妙音：我是世間第一之尊，應當燃起明淨的智慧之燈，滅除他們生死的愚癡黑暗。
「人中師子王出世之時，普遍放出無量的大光明，令諸惡道都得休息，永遠滅除世間的眾多苦難。
「或時示現處在王宮，或者示現捨家修學道法，為了要饒益眾生的緣故，示現他這樣的自在之力。
「如來最初坐上道場之時，一切大地都震動搖晃，十方世界都蒙受光明，六趣眾生全都離苦。
「震動一切魔的宮殿，開悟十方眾生之心，往昔曾受教化以及修行的人，都使他們了知真實之義。
「十方所有的諸國土，全都入於毛孔沒有剩餘，一切毛孔中的剎土無邊，在那裡普遍示現神通之力。
「一切諸佛所開演的，無量方便都能隨之而悟，即使是諸如來所沒有說的，也能解了而勤加修習。
「遍滿三千大千世界，一切魔軍興起鬥諍，所作的無量種種惡事，無礙的智門都能消滅。
「如來或在諸佛剎中，或又示現處於諸天宮，或在梵宮而現身，菩薩都能見到而無障礙。
「佛示現無量種種之身，轉動清淨的妙法輪，乃至三世一切劫中，尋求它的邊際不可得。
「寶座高廣最為無等，遍滿十方無量世界，種種妙相而作莊嚴，佛處在其上難以思議。
「諸佛子眾共同圍繞，盡於法界都得周遍，開示菩提的無量之行，那是一切最勝之所由之道。
「諸佛隨宜所作之業，無量無邊等同法界，有智慧的人能以一種方便，一切了知沒有不窮盡的。
「諸佛自在的神通之力，示現一切種種之身，或現諸趣中的無量受生，或現采女大眾圍繞。
「或者在無量的諸世界中，示現出家而成佛道，乃至最後般涅槃，分布他的身而起建塔廟。
「這樣種種無邊之行，導師演說佛之所住，世尊所有的大功德，他誓願修行都令窮盡。
「以那些善根迴向的時候，安住在這樣的方便之法，這樣修習菩提之行，他的心畢竟沒有厭倦怠惰。
「如來所有的大神通，以及無邊的殊勝功德，乃至世間的諸智之行，一切都知道沒有不窮盡的。
「這樣一切人中之主，隨著他們所有的諸境界，在一念之中都得了悟，而也不捨菩提之行。
「諸佛所有的微細之行，以及一切剎中的種種之法，對那些都能隨順了知，究竟迴向而到於彼岸。
重頌（六）：頌知劫·世界·法界·知法之智
「有數無數的一切劫，菩薩了知就是一念，在這裡善入菩提之行，常常勤修不退轉。
「十方所有的無量剎土，或有雜染或有清淨，以及那裡一切的諸如來，菩薩都能分別了知。
「在念念之中都明白見到，不可思議的無量劫，這樣三世沒有剩餘，具足修治菩薩之行。
「對於一切心平等而入，入一切法也平等，盡虛空的佛剎也是這樣，那最勝之行都能了知。
「出生眾生以及諸法，所有種種的諸智慧，菩薩的神力也是這樣，這樣一切沒有窮盡。
重頌（七）：頌一切法智之成益
「諸微細智各各差別，菩薩全都攝持沒有剩餘，同相異相都善能知曉，這樣修行廣大之行。
「十方無量的諸佛剎中，其中的眾生各各無量，趣生族類種種不同，安住之行與力已都能知道。
重頌（八）（澄觀科）：頌行成利益與位果
「過去未來現在之世，所有一切的諸導師，若有人知道這個而迴向，就與那些佛之行平等。
「若有人能修這個迴向，就是學佛所行之道，將得到一切佛的功德，以及一切佛的智慧。
「一切世間沒有能破壞的，一切所學都得成就，常能憶念一切諸佛，常見一切世間之燈。
「菩薩的勝行不可限量，諸功德法也是這樣，已經安住如來的無上之行，全都知道諸佛的自在之力。」
The question raised: what is called the dedication of liberation without attachment and without bondage
“Sons of the Buddha! What is called the dedication of liberation without attachment and without bondage of a bodhisattva-mahāsattva (a practitioner who has given rise to the great mind)?
The mind gives rise to reverence: how the roots of goodness dedicated are regarded
“Sons of the Buddha! This bodhisattva-mahāsattva, toward all roots of goodness, gives rise in his mind to reverence. That is to say: toward going forth from birth-and-death, his mind gives rise to reverence; toward gathering in all roots of goodness, his mind gives rise to reverence; toward seeking all roots of goodness, his mind gives rise to reverence; toward removing by repentance the deeds of transgression of every kind, his mind gives rise to reverence; toward rejoicing in the roots of goodness of others, his mind gives rise to reverence; toward paying reverence to all the buddhas, his mind gives rise to reverence; toward joining the palms in respect, his mind gives rise to reverence; toward bowing the head to stūpas and shrines, his mind gives rise to reverence; toward exhorting the buddhas to expound the Dharma, his mind gives rise to reverence. Toward such various roots of goodness as these he gives rise to reverence in every case, according with them and accepting them (taking them in and holding them fast in the mind).
The ten clauses after according and accepting: from reverence turning into dedication
“Sons of the Buddha! When the bodhisattva-mahāsattva gives rise to reverence toward all those roots of goodness and accords with them and accepts them, he delights in them and loves them to the utmost, and his faith and understanding are firm; he himself comes to abide securely, and he causes others to abide securely as well; he diligently cultivates without any grasping, and accumulates roots of goodness sovereignly; he brings to completion a surpassing resolve and delight, and abides in the sphere of the Tathāgata; his strength grows, and all of it comes to be known and seen. With these roots of goodness he dedicates in the following way, that is to say:
Accomplishing the bodily, verbal, and mental activity of Samantabhadra, and his vast vigor
“‘With a mind of liberation without attachment and without bondage, he accomplishes the bodily activity of Samantabhadra. With a mind of liberation without attachment and without bondage, he purifies the verbal activity of Samantabhadra. With a mind of liberation without attachment and without bondage, he fulfils the mental activity of Samantabhadra. With a mind of liberation without attachment and without bondage, he gives rise to the vast vigor of Samantabhadra.
The four gates of dhāraṇī: the four capacities that can be held fast
“With a mind of liberation without attachment and without bondage, he is complete in Samantabhadra's gate of dhāraṇī of unobstructed sound (the gate of total holding), and his voice is vast and pervades the ten directions. With a mind of liberation without attachment and without bondage, he is complete in Samantabhadra's gate of dhāraṇī of seeing all the buddhas, and constantly sees all the buddhas of the ten directions. With a mind of liberation without attachment and without bondage, he accomplishes the gate of dhāraṇī of understanding all sounds, and, being one with all the sounds of speech, expounds measureless dharmas. With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's gate of dhāraṇī of abiding through all kalpas, and cultivates the bodhisattva practice everywhere in the ten directions.
Samantabhadra's sovereign power (1): displaying all practices and all places of awakening within a single body
“With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: within the body of a single sentient being he displays the cultivation of all bodhisattva practices, and to the very exhaustion of future kalpas he has never once broken off; and as it is within the body of a single sentient being, so it is within the bodies of all sentient beings. With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: he enters everywhere into all the places of awakening of the great assemblies, and appears everywhere before all the buddhas, cultivating the bodhisattva practice.
Samantabhadra's sovereign power (2): the displaying within one gate and within various gates
“With a mind of liberation without attachment and without bondage, he accomplishes the sovereign power of Samantabhadra's buddhahood: within a single gate he displays himself, and through unspeakably unspeakable kalpas there is no exhaustion of it, causing all sentient beings to gain entry and awakening. With a mind of liberation without attachment and without bondage, he accomplishes the sovereign power of Samantabhadra's buddhahood: within various gates he displays himself, and through unspeakably unspeakable kalpas there is no exhaustion of it, causing all sentient beings to gain entry and awakening; and his body appears everywhere before all the buddhas.
Samantabhadra's sovereign power (3): causing beings to abide in the knowledge of the ten powers · displaying spiritual powers · making the speech of beings · containing the bodies of beings
“With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: in thought after thought he causes unspeakably unspeakable sentient beings to abide in the knowledge of the ten powers, and in his mind there is no weariness. With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: within the bodies of all sentient beings he displays the sovereign spiritual powers of all the buddhas, causing all sentient beings to abide in the practice of Samantabhadra. With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: within the language of each and every sentient being he makes the language of all sentient beings, causing all sentient beings one by one to abide in the ground of omniscience. With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: within the body of each and every sentient being he everywhere contains the bodies of all sentient beings, causing them all to know of themselves that they have accomplished the body of a buddha.
Samantabhadra's sovereign power (4): adorning with a single flower · a great voice pervading · entering all worlds · displaying the accomplishment of buddhahood
“With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: he is able with a single flower to adorn all the worlds of the ten directions. With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: he sends forth a vast voice that pervades the Dharma realm and is heard throughout all the buddha-lands, gathering in and taming all sentient beings. With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: to the exhaustion of the future, through unspeakably unspeakable kalpas, in thought after thought he is able to enter pervasively into all worlds, and by the divine power of the buddhas he adorns them according to his thought. With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's sovereign power: throughout the kalpas in which he abides to the exhaustion of the future, he is constantly able to enter pervasively into all worlds, displaying the accomplishment of buddhahood and arising in the world.
Accomplishing the practice of Samantabhadra: one light shining everywhere · measureless wisdom · entering the knowledge of the Tathāgata · abiding where the buddhas are · expounding the Dharma without destroying it
“With a mind of liberation without attachment and without bondage, he accomplishes the practice of Samantabhadra: one shaft of light shines everywhere upon all the worlds to the exhaustion of the realm of empty space. With a mind of liberation without attachment and without bondage, he accomplishes the practice of Samantabhadra: he obtains measureless wisdom, is complete in all spiritual powers, and expounds dharmas of every kind. With a mind of liberation without attachment and without bondage, he accomplishes the practice of Samantabhadra: he enters into the spiritual powers and knowledge of the Tathāgata, which cannot be measured though all kalpas be exhausted. With a mind of liberation without attachment and without bondage, he accomplishes the practice of Samantabhadra: he abides in the presence of all the tathāgatas throughout the Dharma realm, and by the divine power of the buddhas cultivates all the practices of bodhisattvas; and in bodily activity, verbal activity, and mental activity he has never been slack or weary. With a mind of liberation without attachment and without bondage, he accomplishes the practice of Samantabhadra: he does not go against the meaning, he does not destroy the Dharma, his words are pure, and he delights in expounding the Dharma without exhaustion; he teaches and tames all sentient beings, causing them all in time to come to obtain the unsurpassed awakening of all the buddhas.
Cultivating the practice of Samantabhadra · abiding in the bodhisattva practice: to enter one gate of Dharma is to enter all gates of Dharma
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra: when he enters a single gate of Dharma he releases measureless light and illumines and sees the inconceivable totality of the gates of Dharma; and as it is with a single gate of Dharma, so it is with all gates of Dharma, penetrated without obstruction, and in the end he will obtain the ground of omniscience. With a mind of liberation without attachment and without bondage, he abides in the bodhisattva practice: he is sovereign with regard to dharmas and reaches the far shore of Samantabhadra's adornment; within each and every sphere he contemplates and enters with omniscience, and yet omniscience is not thereby exhausted.
From this life to the exhaustion of the future: abiding in the practice of Samantabhadra · cultivating the work of Samantabhadra
“With a mind of liberation without attachment and without bondage, from this very life on to the exhaustion of the future he abides in the practice of Samantabhadra and constantly does not rest; he obtains omniscience and enters into and awakens to unspeakably unspeakable true dharmas, and with regard to dharmas he is ultimate and without confusion. With a mind of liberation without attachment and without bondage, he cultivates the work of Samantabhadra: skillful means are sovereign to him, he obtains the light of the Dharma, and with regard to the practices practiced by all bodhisattvas he illumines, sees, and understands without obstruction.
The ten kinds of skillful means: knowing all skillful means
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra: he obtains the knowledge of all skillful means and knows all skillful means, that is to say: measureless skillful means, inconceivable skillful means, bodhisattva skillful means, the skillful means of omniscience, the skillful means of taming all bodhisattvas, the skillful means of turning measureless wheels of Dharma, the skillful means of unspeakable time, the skillful means of expounding dharmas of every kind, the skillful means of the borderless treasury of fearlessness, and the skillful means of expounding all dharmas without remainder.
Bodily activity · the pure knowledge of language · vast spiritual powers and wisdom
“With a mind of liberation without attachment and without bondage, he abides in the practice of Samantabhadra and accomplishes bodily activity, causing all sentient beings who see him to rejoice and not to give rise to slander; they give rise to the mind of awakening, never turn back from it, and are ultimately pure. With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra: he obtains the pure knowledge that understands the language of all sentient beings, all his words and phrases are complete in adornment, they answer everywhere to sentient beings, and all are caused to rejoice. With a mind of liberation without attachment and without bondage, he abides in the practice of Samantabhadra: he sets up a surpassing resolve, is complete in a pure mind, and obtains vast spiritual powers and vast wisdom, going everywhere to all vast worlds, vast lands, and the places of vast multitudes of sentient beings, and expounding the unspeakable vast dharmas of all the tathāgatas and the treasury complete in vast adornment.
Perfectly accomplishing the practices and vows of Samantabhadra's dedication: obtaining the buddhas' pure body, mind, and understanding
“With a mind of liberation without attachment and without bondage, he perfectly accomplishes the practices and vows of Samantabhadra's dedication, obtaining the pure body, the pure mind, and the pure understanding of all the buddhas; he gathers in the merits of the buddhas, abides in the sphere of the buddhas, the seal of wisdom shines everywhere, he displays the pure work of a bodhisattva, he is skilled in entering deeply into the meanings of all differentiated phrases, he reveals the vast sovereignty of the buddhas and bodhisattvas, and for all sentient beings he displays the accomplishing of right awakening.
The fourteen kinds of faculty: diligently cultivating the practices and vows of Samantabhadra's faculties
“With a mind of liberation without attachment and without bondage, he diligently cultivates the practices and vows of Samantabhadra's faculties, obtaining the keen and sharp faculty, the tamed and compliant faculty, the faculty of sovereignty in all dharmas, the inexhaustible faculty, the faculty of diligently cultivating all roots of goodness, the faculty of the equality of the spheres of all buddhas, the faculty of great vigor that confers upon all bodhisattvas the prediction of non-retrogression, the faculty of understanding the vajra-realm of all buddha-dharmas, the faculty of the vajra-flame illumined by the light of the wisdom of all tathāgatas, the faculty of sovereignty in discriminating all faculties, the faculty of establishing measureless sentient beings in omniscience, the borderless and vast faculty, the faculty complete in all things, and the pure and unobstructed faculty.
The ten kinds of spiritual power: obtaining the spiritual powers of all bodhisattvas
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra and obtains the spiritual powers of all bodhisattvas, that is to say: the spiritual power of measureless vast strength, the spiritual power of measureless sovereign knowledge, the spiritual power of displaying all buddha-lands everywhere without moving his body, the spiritual power of unobstructed and unbroken sovereignty, the spiritual power of gathering all buddha-lands together and placing them in a single spot, the spiritual power of a single body filling all buddha-lands, the spiritual power of the play of unobstructed liberation, the spiritual power of sovereignty in a single thought without any contriving, the spiritual power of abiding in what is without nature and without support, and the spiritual power of establishing in order, within a single pore, unspeakable worlds, of roaming everywhere through the places of awakening of all the buddhas of the Dharma realm, and of revealing this to all sentient beings so that they all gain entry into the gate of great wisdom.
Entering the gate of Samantabhadra · cultivating Samantabhadra's practice of skillful means: in a single thought entering everywhere into measureless lands
“With a mind of liberation without attachment and without bondage, he enters the gate of Samantabhadra and gives rise to the bodhisattva practice: with sovereign knowledge, in a single thought he enters everywhere into measureless buddha-lands, a single body receives and holds measureless buddha-lands, he acquires the wisdom that is able to purify and adorn buddha-lands, he constantly beholds with wisdom the borderless buddha-lands, and he never gives rise to the mind of the two vehicles. With a mind of liberation without attachment and without bondage, he cultivates Samantabhadra's practice of skillful means: he enters the sphere of wisdom, is born in the family of the Tathāgata, abides in the bodhisattva way, is complete in unspeakably unspeakable measureless and inconceivable surpassing minds, upholds measureless vows without ever resting, and knows in full all the Dharma realms of the three times.
A single hair-tip · a single thought-moment · a single body: containing the whole Dharma realm
“With a mind of liberation without attachment and without bondage, he accomplishes Samantabhadra's pure gate of Dharma: within a place the size of a single hair-tip he wholly contains all the unspeakably unspeakable lands throughout empty space and pervading the Dharma realm, and causes them all to be clearly seen; and as it is with a place the size of a single hair-tip, so it is likewise with each and every place the size of a hair-tip throughout the Dharma realm and the realm of empty space. With a mind of liberation without attachment and without bondage, he accomplishes the skillful means of Samantabhadra's profound mind: within a single thought-moment of mind he displays the thought-moments of mind of a single sentient being through unspeakably unspeakable kalpas, and so on to displaying the thought-moments of mind of all sentient beings through that many kalpas. With a mind of liberation without attachment and without bondage, he enters Samantabhadra's dedication and practices upon the ground of skillful means: within a single body he is able to contain the unspeakably unspeakable bodies of the whole Dharma realm, and yet the realm of sentient beings is thereby neither increased nor diminished; and as it is with a single body, so it is likewise with all bodies pervading the whole Dharma realm.
Casting off the three inversions: seeing the pure dharma-body of all the buddhas
“With a mind of liberation without attachment and without bondage, he accomplishes the skillful means of Samantabhadra's great vow: he casts off every inversion of conception, inversion of mind, and inversion of view, and enters everywhere into the spheres of all the buddhas; he constantly sees the pure dharma-bodies of all the buddhas, equal to the realm of empty space, adorned with the marks and signs, sovereign in divine power; he constantly reveals and expounds with a subtle and wondrous voice, unobstructed and unbroken, causing those who hear to receive and hold it just as it is expounded, and yet with regard to the body of the Tathāgata there is nothing at all that is obtained.
Entering the upturned worlds and the overturned worlds: discriminating the Dharma realm by the net of Indra
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra and abides on the bodhisattva ground: in a single thought he enters into all worlds, that is to say: he enters the upturned worlds, the overturned worlds, and the unspeakably unspeakable vast worlds of every place woven like a net in the ten directions; with the skillful means of discrimination that is the net of Indra (the net of the palace of the god Śakra, whose every opening mirrors every other) he universally discriminates the whole Dharma realm; with worlds of every kind he enters into a single world, with unspeakably unspeakable measureless worlds he enters into a single world, with the measureless worlds established throughout the Dharma realm he enters into a single world, with the measureless worlds established throughout the realm of empty space he enters into a single world — and yet he does not destroy the marks of their several establishings, and causes them all to be clearly seen.
Receiving the buddhas' consecration: knowing forty-eight kinds of conception in a single thought
“With a mind of liberation without attachment and without bondage, he cultivates the practices and vows of Samantabhadra's bodhisattvahood and obtains the consecration of the buddhas: in a single thought he enters the ground of skillful means and perfectly accomplishes the jewel of wisdom that abides in the multitude of practices; he is wholly able to understand all conceptions, that is to say: the conception of sentient beings, the conception of dharmas, the conception of lands, the conception of directions, the conception of buddhas, the conception of ages, the conception of deeds, the conception of practices, the conception of realms, the conception of understandings, the conception of faculties, the conception of times, the conception of holding, the conception of afflictions, the conception of purity, the conception of ripening, the conception of seeing the buddhas, the conception of turning the wheel of Dharma, the conception of hearing the Dharma and understanding it, the conception of taming, the conception of the measureless, the conception of going forth, the conception of the various grounds, the conception of measureless grounds, the conception of a bodhisattva's understanding, the conception of a bodhisattva's cultivating, the conception of a bodhisattva's samādhi, the conception of a bodhisattva's rising from samādhi, the conception of a bodhisattva's forming, the conception of a bodhisattva's disintegrating, the conception of a bodhisattva's passing away, the conception of a bodhisattva's being born, the conception of a bodhisattva's liberation, the conception of a bodhisattva's sovereignty, the conception of a bodhisattva's upholding, the conception of a bodhisattva's sphere, the conception of the forming and disintegrating of kalpas, the conception of light, the conception of darkness, the conception of day, the conception of night, the conception of the alterations of a half-month, a month, a season, and a year, the conception of going, the conception of coming, the conception of standing, the conception of sitting, the conception of sleeping, and the conception of waking — such conceptions of every kind as these he is wholly able to understand in a single thought, and yet he is apart from all conceptions and discriminates nothing; he cuts off all obstructions and grasps at nothing; all buddha-knowledge fills his mind, all buddha-dharmas increase his roots of goodness, he is of one body with all the tathāgatas, he is gathered in by all the buddhas, he is free of defilement and pure, and he follows and studies all buddha-dharmas and reaches the far shore.
Knowing measureless minds in a single mind · measureless places in a single place · measureless deeds in a single deed
“With a mind of liberation without attachment and without bondage, for the sake of all sentient beings he cultivates the practice of Samantabhadra and brings forth the jewel of great wisdom: within each and every mind he knows measureless minds, according to what they rest upon, according to their discriminations, according to their lineage, according to what they do, according to the working of their deeds, according to their aspects, and according to their thinking and perceiving, and of all their kinds and differences there is none that he does not clearly see. With a mind of liberation without attachment and without bondage, he accomplishes the jewel of knowledge of Samantabhadra's great vow: within a single place he knows measureless unspeakable places; and as it is with a single place, so it is likewise with all places. With a mind of liberation without attachment and without bondage, he cultivates the ground of knowledge of Samantabhadra's practice and work: within a single deed he is able to know measureless unspeakably unspeakable deeds, and those deeds are each made by causes and conditions of every kind, which he clearly understands, knows, and sees; and as it is with a single deed, so it is likewise with all deeds.
Knowing all dharmas in a single dharma · knowing all spoken sounds in a single spoken sound
“With a mind of liberation without attachment and without bondage, he cultivates Samantabhadra's wisdom that knows dharmas: within a single dharma he knows unspeakably unspeakable dharmas, and within all dharmas he knows a single dharma; such dharmas as these are each and every one differentiated, without obstruction, without contrariety, and without attachment. With a mind of liberation without attachment and without bondage, he abides in the bodhisattva practice and comes to be complete in Samantabhadra's unobstructed faculty of hearing: within a single spoken sound he knows unspeakably unspeakable spoken sounds, measureless and borderless and differentiated in every kind, and yet he grasps at nothing; and as it is with a single spoken sound, so it is likewise with all spoken sounds.
Expounding unspeakable dharmas within a single dharma: expounding according to the faculties and according to the time
“With a mind of liberation without attachment and without bondage, he cultivates the wisdom of Samantabhadra, gives rise to the practice of Samantabhadra, and abides on the ground of Samantabhadra: within each and every dharma he expounds unspeakably unspeakable dharmas; those dharmas are vast and differentiated in every kind, they teach and gather in, and they answer to inconceivable skillful means; through measureless times and through all times, according to whatever desires and understandings sentient beings have, according to their faculties and according to the time, he expounds the Dharma for them with the voice of a buddha; with a single wondrous sound he causes the measureless sentient beings in unspeakable assemblies at the places of awakening all to rejoice, and in the presence of a single tathāgata measureless bodhisattvas fill the Dharma realm; he sets up a surpassing resolve, gives rise to a vast seeing, ultimately understands all practices, abides on the ground of Samantabhadra, and, according to whatever Dharma he expounds, in thought after thought he is able to enter into realization of it, and in a single instant increases measureless unspeakably unspeakable masses of great wisdom; and on to the exhaustion of future kalpas he expounds in this way, cultivating in all lands practices as vast as empty space, and accomplishing them in fullness.
The gate of the practice of the faculties: becoming the great king of practice
“With a mind of liberation without attachment and without bondage, he cultivates Samantabhadra's gate of the practice of the faculties and becomes the great king of practice: within each and every faculty he is wholly able to understand measureless faculties, the measureless delights of the mind, and the wondrous practices born of inconceivable spheres.
The first gate of subtle knowledge · the dharmas of the world are exceedingly subtle: form · body · lands · kalpas · ages · directions · times · numbers · the retribution of deeds · purity
“With a mind of liberation without attachment and without bondage, he abides in the mind of the great dedication of the practice of Samantabhadra, and obtains the exceedingly subtle knowledge of form, the exceedingly subtle knowledge of body, the exceedingly subtle knowledge of lands, the exceedingly subtle knowledge of kalpas, the exceedingly subtle knowledge of ages, the exceedingly subtle knowledge of directions, the exceedingly subtle knowledge of times, the exceedingly subtle knowledge of numbers, the exceedingly subtle knowledge of the retribution of deeds, and the exceedingly subtle knowledge of purity — all such exceedingly subtle things as these he is wholly able to understand in a single thought, and yet his mind is not terrified, his mind is not confused, not disturbed, not scattered, not turbid, not base; his mind is tied to a single object, his mind is well settled in quiescence, his mind discriminates well, and his mind abides well.
The second gate of subtle knowledge · the destinies of sentient beings are exceedingly subtle: destinies · dying · being born · standing · dwelling · kinds · spheres · practices · grasping · clinging to conditions
“With a mind of liberation without attachment and without bondage, he abides in the bodhisattva knowledge and cultivates the practice of Samantabhadra without slackness or weariness, and is able to know that the destinies of all sentient beings are exceedingly subtle, that the dying of sentient beings is exceedingly subtle, that the being born of sentient beings is exceedingly subtle, that the standing of sentient beings is exceedingly subtle, that the dwelling-places of sentient beings are exceedingly subtle, that the kinds of sentient beings are exceedingly subtle, that the spheres of sentient beings are exceedingly subtle, that the practices of sentient beings are exceedingly subtle, that the grasping of sentient beings is exceedingly subtle, and that the clinging to conditions of sentient beings is exceedingly subtle — all such exceedingly subtle things as these he is wholly able to understand in a single thought.
The third gate of subtle knowledge · the practices and virtues of bodhisattvas are exceedingly subtle: ten several kinds and eleven samādhis
“With a mind of liberation without attachment and without bondage, he sets up a profound resolve and delight and cultivates the practice of Samantabhadra, and is able to know that all bodhisattvas' cultivating of the bodhisattva practice for all sentient beings from the first arousing of the mind is exceedingly subtle, that a bodhisattva's dwelling-place is exceedingly subtle, that a bodhisattva's spiritual powers are exceedingly subtle, that a bodhisattva's roaming through measureless buddha-lands is exceedingly subtle, that a bodhisattva's light of the Dharma is exceedingly subtle, that a bodhisattva's pure eye is exceedingly subtle, that a bodhisattva's accomplishing of a surpassing mind is exceedingly subtle, that a bodhisattva's going to the assemblies at the places of awakening of all the tathāgatas is exceedingly subtle, that a bodhisattva's knowledge of the gates of dhāraṇī is exceedingly subtle, that a bodhisattva's expounding from the treasury of all eloquence on the ground of measureless fearlessness is exceedingly subtle, that the aspects of a bodhisattva's measureless samādhis are exceedingly subtle, that a bodhisattva's samādhi-knowledge of seeing all the buddhas is exceedingly subtle, that a bodhisattva's samādhi-knowledge of profound depth is exceedingly subtle, that a bodhisattva's samādhi-knowledge of great adornment is exceedingly subtle, that a bodhisattva's samādhi-knowledge of the Dharma realm is exceedingly subtle, that a bodhisattva's samādhi-knowledge of great sovereign spiritual powers is exceedingly subtle, that a bodhisattva's samādhi-knowledge of upholding vast practice to the exhaustion of the future is exceedingly subtle, that a bodhisattva's samādhi-knowledge of bringing forth measureless differentiations is exceedingly subtle, that a bodhisattva's samādhi-knowledge of being born before all the buddhas and diligently cultivating offerings without ever leaving them is exceedingly subtle, that a bodhisattva's samādhi-knowledge of cultivating all that is profoundly deep and broad, without hindrance and without obstruction, is exceedingly subtle, and that a bodhisattva's samādhi-knowledge of the ultimate ground of omniscience, the ground of upholding practice-knowledge, the ground of great spiritual powers, the ground of determined meaning, and the freedom from cataracts is exceedingly subtle — all such exceedingly subtle things as these he is able to understand.
The fourth gate of subtle knowledge · the great functioning of the virtues of a bodhisattva's station is exceedingly subtle: from the knowledge of establishing to the Tathāgata's sovereign knowledge in the three times
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra and wholly knows that a bodhisattva's knowledge of establishing is exceedingly subtle, that a bodhisattva's grounds are exceedingly subtle, that a bodhisattva's measureless practices are exceedingly subtle, that a bodhisattva's bringing forth of dedication is exceedingly subtle, that a bodhisattva's obtaining of the treasury of all buddhas is exceedingly subtle, that a bodhisattva's knowledge of contemplation is exceedingly subtle, that a bodhisattva's spiritual powers and the strength of his vows are exceedingly subtle, that a bodhisattva's expounding of samādhi is exceedingly subtle, that a bodhisattva's sovereign skillful means are exceedingly subtle, that a bodhisattva's seal is exceedingly subtle, that a bodhisattva's being a final-birth bodhisattva is exceedingly subtle, that a bodhisattva's being born in the Tuṣita Heaven is exceedingly subtle, that a bodhisattva's abiding and staying in the heavenly palace is exceedingly subtle, that a bodhisattva's purifying and adorning of buddha-lands is exceedingly subtle, that a bodhisattva's contemplating of the human realm is exceedingly subtle, that a bodhisattva's releasing of great light is exceedingly subtle, that the excellence of a bodhisattva's clan is exceedingly subtle, that the assembly at a bodhisattva's place of awakening is exceedingly subtle, that a bodhisattva's taking birth throughout all worlds is exceedingly subtle, that a bodhisattva's displaying within a single body the ending of the life of all bodies is exceedingly subtle, that a bodhisattva's entering the mother's womb is exceedingly subtle, that a bodhisattva's abiding in the mother's womb is exceedingly subtle, that a bodhisattva's sovereign displaying within the mother's womb of the assemblies at the places of awakening of the whole Dharma realm is exceedingly subtle, that a bodhisattva's displaying within the mother's womb of the divine powers of all buddhas is exceedingly subtle, that a bodhisattva's displaying of the matter of being born is exceedingly subtle, that the knowledge of a bodhisattva's lion-walk of seven steps is exceedingly subtle, that a bodhisattva's knowledge of the skillful means of displaying his dwelling in the royal palace is exceedingly subtle, that a bodhisattva's going forth from the household and cultivating the practice of taming is exceedingly subtle, that a bodhisattva's sitting at the place of awakening beneath the tree of awakening is exceedingly subtle, that a bodhisattva's breaking of the hosts of Māra's army and accomplishing of anuttarā samyaksaṃbodhi (unsurpassed, right and universal awakening) is exceedingly subtle, that a tathāgata's sitting on the seat of awakening and releasing great light that illumines the worlds of the ten directions is exceedingly subtle, that a tathāgata's displaying of measureless miraculous transformations is exceedingly subtle, that a tathāgata's lion-roar and great parinirvāṇa is exceedingly subtle, that a tathāgata's taming of all sentient beings without any obstruction is exceedingly subtle, that a tathāgata's inconceivable sovereign power, like the vajra mind of awakening, is exceedingly subtle, that a tathāgata's guarding in mind everywhere the spheres of all the worlds is exceedingly subtle, that a tathāgata's doing of buddha-work everywhere in all worlds to the exhaustion of future kalpas without rest is exceedingly subtle, that a tathāgata's unobstructed divine power pervading the Dharma realm is exceedingly subtle, that a tathāgata's displaying everywhere in all the worlds to the exhaustion of the realm of empty space the accomplishing of buddhahood and the taming of sentient beings is exceedingly subtle, that a tathāgata's manifesting within a single buddha-body of measureless buddha-bodies is exceedingly subtle, and that a tathāgata's sovereign knowledge that dwells at the place of awakening throughout the three times of past, future, and present is exceedingly subtle — all such subtle things of every kind he is able to understand; he accomplishes purity and is everywhere able to display himself in all worlds; in thought after thought his wisdom increases, is fulfilled, and does not turn back; with skillful means he cultivates the bodhisattva practice without rest; he accomplishes the ground of Samantabhadra's dedication, is complete in the merits of all the tathāgatas, never grows weary of and casts aside what bodhisattvas practice, and brings forth the sphere present before bodhisattvas; his measureless skillful means all become pure, and he wishes everywhere to bring peace to all sentient beings; he cultivates the bodhisattva practice, accomplishes the ground of a bodhisattva's great majestic virtue, obtains the delights within the minds of all bodhisattvas, acquires the gate of the vajra-banner dedication, brings forth the treasury of all the merits of the Dharma realm, and is constantly guarded in mind by all the buddhas; he enters the profound and wondrous gates of Dharma of all bodhisattvas, expounds every true meaning, is skilled with regard to dharmas and never at fault, and gives rise to great vows without abandoning sentient beings; in a single thought he wholly knows the treasury of the spheres of all mind and of the ground of non-mind, and in the place of non-mind he displays the arising of mind; departing from language he abides in wisdom, is one with the practices practiced by all bodhisattvas, and with sovereign power displays the accomplishing of the buddha-way, to the exhaustion of the future constantly without rest; and the kalpa-numbers of all the sentient beings of the world, which are established by deluded conception and speech, he is able by the strength of his spiritual powers and vows to display in full.
The fifth gate of subtle knowledge · the realm of sentient beings is exceedingly subtle: nine knowledges of the realm of sentient beings
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra and obtains the exceedingly subtle knowledge of the whole realm of sentient beings, that is to say: the exceedingly subtle knowledge of the discriminations of the realm of sentient beings, the exceedingly subtle knowledge of the speech of the realm of sentient beings, the exceedingly subtle knowledge of the attachments of the realm of sentient beings, the exceedingly subtle knowledge of the differing kinds within the realm of sentient beings, the exceedingly subtle knowledge of the same kinds within the realm of sentient beings, the exceedingly subtle knowledge of the measureless destinies of the realm of sentient beings, the exceedingly subtle knowledge of the inconceivable doings of every kind of discrimination in the realm of sentient beings, the exceedingly subtle knowledge of the measureless defilement of the realm of sentient beings, and the exceedingly subtle knowledge of the measureless purity of the realm of sentient beings — all such exceedingly subtle things of the spheres of the realm of sentient beings as these he is able in a single thought to know with wisdom just as they truly are; he gathers in sentient beings broadly and expounds the Dharma for them, revealing pure gates of Dharma of every kind and causing them to cultivate the vast wisdom of a bodhisattva; his emanated bodies are measureless, and those who see them rejoice; with the sunlight of wisdom he illumines the minds of bodhisattvas, causing them to awaken and to be sovereign in wisdom.
The sixth gate of subtle knowledge · the worlds are exceedingly subtle: twenty-one knowledges of the worlds
“With a mind of liberation without attachment and without bondage, for the sake of all sentient beings he cultivates the practice of Samantabhadra in all worlds, and obtains the exceedingly subtle knowledge of the whole realm of empty space, the Dharma realm, and all worlds, that is to say: the exceedingly subtle knowledge of small worlds, the exceedingly subtle knowledge of great worlds, the exceedingly subtle knowledge of defiled worlds, the exceedingly subtle knowledge of pure worlds, the exceedingly subtle knowledge of incomparable worlds, the exceedingly subtle knowledge of worlds of every kind, the exceedingly subtle knowledge of broad worlds, the exceedingly subtle knowledge of narrow worlds, the exceedingly subtle knowledge of worlds of unobstructed adornment, the exceedingly subtle knowledge of the buddhas' appearing throughout all worlds, the exceedingly subtle knowledge of the expounding of the right Dharma throughout all worlds, the exceedingly subtle knowledge of the manifesting of bodies everywhere throughout all worlds, the exceedingly subtle knowledge of the releasing of great light throughout all worlds, the exceedingly subtle knowledge of the displaying of the sovereign spiritual powers of all the buddhas throughout all worlds, the exceedingly subtle knowledge of displaying all sounds with a single sound throughout all worlds, the exceedingly subtle knowledge of entering the assemblies at the places of awakening of all the buddha-lands of all worlds, the exceedingly subtle knowledge of making the buddha-lands of the whole Dharma realm into a single buddha-land, the exceedingly subtle knowledge of making a single buddha-land into the buddha-lands of the whole Dharma realm, the exceedingly subtle knowledge of knowing all worlds as a dream, the exceedingly subtle knowledge of knowing all worlds as a reflected image, and the exceedingly subtle knowledge of knowing all worlds as an illusion; and understanding thus, he brings forth the way of all bodhisattvas, enters the wisdom and spiritual powers of the practice of Samantabhadra, is complete in the contemplation of Samantabhadra, cultivates the bodhisattva practice, and is constantly without rest; he obtains the sovereign miraculous transformations of all the buddhas, is complete in an unobstructed body, abides in a wisdom that rests upon nothing, grasps at nothing among wholesome dharmas, and in whatever his mind practices there is nothing at all that is obtained; toward every place he gives rise to the thought of leaving it far behind, toward the bodhisattva practice he gives rise to the thought of pure cultivation, toward omniscience he gives rise to the thought of grasping at nothing, with all samādhis he adorns himself, and his wisdom accords with the whole Dharma realm.
The seventh gate of subtle knowledge · the Dharma realm is exceedingly subtle: eleven knowledges of the Dharma realm
“With a mind of liberation without attachment and without bondage, he enters the gate of the practice of the bodhisattva Samantabhadra and obtains the exceedingly subtle knowledge of the measureless Dharma realm, the exceedingly subtle knowledge of expounding the whole Dharma realm, the exceedingly subtle knowledge of entering the vast Dharma realm, the exceedingly subtle knowledge of discriminating the inconceivable Dharma realm, the exceedingly subtle knowledge of discriminating the whole Dharma realm, the exceedingly subtle knowledge of pervading the whole Dharma realm in a single thought, the exceedingly subtle knowledge of entering everywhere into the whole Dharma realm, the exceedingly subtle knowledge of knowing that in the whole Dharma realm nothing at all is obtained, the exceedingly subtle knowledge of contemplating that in the whole Dharma realm there is nothing that obstructs, the exceedingly subtle knowledge of knowing that in the whole Dharma realm there is no arising, and the exceedingly subtle knowledge of manifesting miraculous transformations throughout the whole Dharma realm — all such exceedingly subtle things of every kind throughout the Dharma realm he knows with vast wisdom just as they truly are; he is sovereign with regard to dharmas and displays the practice of Samantabhadra, causing all sentient beings to be fully satisfied; he does not abandon the meaning and does not cling to the Dharma, and brings forth an equal and unobstructed knowledge; he knows the root of the unobstructed, does not abide in any dharma, does not destroy the nature of dharmas, is undefiled just as things truly are, is like empty space, and accords with the world in giving rise to speech; he reveals the true meaning and shows the nature of quiescence, and with regard to every sphere is without support, without abiding, and without any discrimination; he clearly sees the vast establishing of the Dharma realm, understands that all worlds and all dharmas are equal and not two, and departs from every attachment.
The eighth gate of subtle knowledge · the kalpas are exceedingly subtle: ten knowledges of kalpas
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra and gives rise to the exceedingly subtle knowledge of the kalpas, that is to say: the exceedingly subtle knowledge of making unspeakable kalpas a single thought, the exceedingly subtle knowledge of making a single thought unspeakable kalpas, the exceedingly subtle knowledge of entering asaṃkhyeya kalpas (numberless kalpas) into a single kalpa, the exceedingly subtle knowledge of entering a single kalpa into asaṃkhyeya kalpas, the exceedingly subtle knowledge of entering long kalpas into short kalpas, the exceedingly subtle knowledge of entering short kalpas into long kalpas, the exceedingly subtle knowledge of entering kalpas that have buddhas and kalpas that have none, the exceedingly subtle knowledge of knowing the numbers of all kalpas, the exceedingly subtle knowledge of knowing that all kalpas are not kalpas, and the exceedingly subtle knowledge of seeing all the kalpas of the three times within a single thought — all such exceedingly subtle things of every kind among the kalpas as these he knows with the knowledge of a tathāgata, in a single thought, just as they truly are; he obtains the mind of the king of practice in which all bodhisattvas are fulfilled, the mind that enters the practice of Samantabhadra, the mind that is apart from all discriminating, from differing paths, and from frivolous debate, the mind of great vows without slackness or ceasing, the mind that sees everywhere measureless nets of worlds filled with measureless buddhas, the mind that is able to hear and hold the roots of goodness of all buddhas and the practices of all bodhisattvas, the mind that, having heard the vast practice that comforts all sentient beings, does not forget it, the mind that is able within all kalpas to display the buddhas' arising in the world, the mind that within each and every world practices the unmoving practice to the exhaustion of the future without rest, and the mind that in all worlds fills the bodies of bodhisattvas with the bodily activity of a tathāgata.
The ninth gate of subtle knowledge · all dharmas are exceedingly subtle: ten knowledges of dharmas
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra, accomplishes non-retrogression, and obtains the exceedingly subtle knowledge of all dharmas, that is to say: the exceedingly subtle knowledge of profound dharmas, the exceedingly subtle knowledge of vast dharmas, the exceedingly subtle knowledge of dharmas of every kind, the exceedingly subtle knowledge of adorning dharmas, the exceedingly subtle knowledge that all dharmas are without measure, the exceedingly subtle knowledge of all dharmas entering a single dharma, the exceedingly subtle knowledge of a single dharma entering all dharmas, the exceedingly subtle knowledge of all dharmas entering non-dharma, the exceedingly subtle knowledge of establishing all dharmas within non-dharma without contrariety, and the exceedingly subtle knowledge of entering the skillful means of all buddha-dharmas without remainder — such subtle knowledges of the dharmas established by all worlds and all speech, and equal to them, his knowledge is unobstructed and knows them all just as they truly are; he comes to enter the mind of the borderless Dharma realm, within each and every Dharma realm abides firmly with profound mind, and accomplishes unobstructed practice; with omniscience he fills his faculties, enters the knowledge of the buddhas, is right in mindfulness and in skillful means, and accomplishes the vast merits of all the buddhas; he fills the Dharma realm, enters everywhere into the bodies of all the tathāgatas, manifests all the bodily activity of bodhisattvas, and, according with the speech of all worlds, expounds the Dharma; he obtains the wisdom-mental-activity sustained by the divine power of all the buddhas, and brings forth the Sarvajñā knowledge (omniscience) that discriminates dharmas by measureless skillful means.
The tenth gate of subtle knowledge · bringing forth all exceedingly subtle knowledge: ten things known and ten knowledges brought forth
“With a mind of liberation without attachment and without bondage, he cultivates the practice of Samantabhadra and brings forth all exceedingly subtle knowledge, that is to say: the exceedingly subtle knowledge of knowing all lands, the exceedingly subtle knowledge of knowing all sentient beings, the exceedingly subtle knowledge of knowing the fruits and retributions of all dharmas, the exceedingly subtle knowledge of knowing the minds of all sentient beings, the exceedingly subtle knowledge of knowing all the times for expounding the Dharma, the exceedingly subtle knowledge of knowing the whole Dharma realm, the exceedingly subtle knowledge of knowing the three times throughout the whole realm of empty space, the exceedingly subtle knowledge of knowing all the ways of language, the exceedingly subtle knowledge of knowing all worldly practice, and the exceedingly subtle knowledge of knowing all world-transcending practice, and so on to the exceedingly subtle knowledge of knowing the whole way of the tathāgatas, the whole way of bodhisattvas, and the whole way of sentient beings; he cultivates the bodhisattva practice and abides in the way of Samantabhadra, and whether in letter or in meaning he knows just as things truly are; he brings forth the knowledge that is like a shadow, brings forth the knowledge that is like a dream, brings forth the knowledge that is like an illusion, brings forth the knowledge that is like an echo, brings forth the knowledge that is like a conjuration, brings forth the knowledge that is like empty space, brings forth the knowledge of quiescence, brings forth the knowledge of the whole Dharma realm, brings forth the knowledge that rests upon nothing, and brings forth the knowledge of all buddha-dharmas.’
The ten pairs of not discriminating: dedicating all the way to the true limit
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates with a mind of liberation without attachment and without bondage, he does not discriminate the world or the dharmas of the world, does not discriminate awakening or the bodhisattva (one who seeks awakening), does not discriminate the bodhisattva practice or the way of going forth, does not discriminate the buddhas or all buddha-dharmas, does not discriminate taming sentient beings or not taming sentient beings, does not discriminate roots of goodness or dedication, does not discriminate self or other, does not discriminate the thing given or the one who receives what is given, does not discriminate the bodhisattva practice or perfect awakening, does not discriminate dharma or knowledge.
The ten liberations without attachment and without bondage: from mind to knowledge
“Sons of the Buddha! When the bodhisattva-mahāsattva dedicates those roots of goodness in this way, that is to say: ‘the mind is liberated without attachment and without bondage, the body is liberated without attachment and without bondage, speech is liberated without attachment and without bondage, deeds are liberated without attachment and without bondage, retribution is liberated without attachment and without bondage, the world is liberated without attachment and without bondage, the buddha-lands are liberated without attachment and without bondage, sentient beings are liberated without attachment and without bondage, dharmas are liberated without attachment and without bondage, knowledge is liberated without attachment and without bondage.’ When the bodhisattva-mahāsattva dedicates in this way, he practices dedication as the buddhas of the three times practiced dedication when they were still bodhisattvas; he studies the dedication of the buddhas of the past, accomplishes the dedication of the buddhas of the future, and abides in the dedication of the buddhas of the present; he abides securely in the way of dedication of the buddhas of the past, does not abandon the way of dedication of the buddhas of the future, and accords with the way of dedication of the buddhas of the present; he diligently cultivates the teaching of the buddhas of the past, accomplishes the teaching of the buddhas of the future, and understands the teaching of the buddhas of the present; he fulfils the equality of the buddhas of the past, accomplishes the equality of the buddhas of the future, and abides in the equality of the buddhas of the present; he practices the spheres of the buddhas of the past, abides in the spheres of the buddhas of the future, and is equal to the spheres of the buddhas of the present; he obtains the roots of goodness of all the buddhas of the three times, is complete in the lineage of all the buddhas of the three times, abides in what all the buddhas of the three times practice, and accords with the spheres of all the buddhas of the three times.
The concluding of the name, and the benefit accomplished by the dedication
“Sons of the Buddha! This is called the bodhisattva-mahāsattva's ninth dedication of the mind of liberation without attachment and without bondage. When the bodhisattva-mahāsattva abides in this dedication, none of the vajra encircling mountains is able to destroy him; among all sentient beings he is first in form and appearance, with none who can equal him; he is able to crush all the evil works of Māra and to appear everywhere in all the worlds of the ten directions; he cultivates the bodhisattva practice, and in order to awaken all sentient beings expounds the dharmas of the buddhas with skillful means; he obtains great wisdom, and with regard to the dharmas of the buddhas his mind is without confusion; wherever he is born, whether walking or standing, he constantly meets with a retinue that will not be broken up; the right Dharma expounded by the buddhas of the three times he is able with pure mindfulness to receive and hold; to the exhaustion of future kalpas he cultivates the bodhisattva practice, constantly without rest and without any support; the practices and vows of Samantabhadra grow and become complete in him; and he obtains omniscience, does the work of a buddha, and accomplishes the sovereign spiritual powers of a bodhisattva.”
The verses restating (1): the roots of goodness dedicated — reverence, and not for oneself
At that time the bodhisattva Vajra Banner, sustained by the divine power of the Buddha, contemplated the ten directions everywhere and spoke these verses, saying:
“Toward all the peerless honored ones of the ten directions, he has never once given rise to a slighting mind; and toward the works of merit that they cultivate, he likewise is respectful and gives rise to reverence.
“All the merits that he cultivates are not for himself and not for others; constantly, with a mind of the highest faith and understanding, for the benefit of sentient beings he dedicates them.
“He has never for a moment given rise to a haughty mind, nor does he give rise to any base intention; as for the bodily and other activities that the Tathāgata has, he asks about them all and cultivates them diligently.
The verses restating (2): restating the practice of dedicating — Samantabhadra's own portion, and the subtlety of the world
“All the various roots of goodness that he cultivates are wholly for the benefit of all that is conscious; abiding in profound mind and vast understanding, he dedicates them to the station of merit of the honored one among men.
“Of all the measureless distinctions there are in the world, and the various skillful and marvelous matters, the coarse, the fine, the vast, and the profound — there is none he does not practice and penetrate.
“Into all the various bodies there are in the world he enters with a body that is equal to them; here he practices and gains understanding, and the gate of wisdom is accomplished in him without retrogression.
“The lands of the world are of measureless kinds — subtle, vast, upturned, and overturned, each distinct; the bodhisattva is able, with the gate of wisdom, to see them all within a single pore.
The verses restating (3): restating the destinies of sentient beings and the realm of sentient beings
“The practices of the minds of sentient beings are without measure; he is able to cause them equally to enter into a single mind, and with the gate of wisdom all are awakened, so that in the practices they cultivate they do not turn back.
“The faculties and the desires and delights of sentient beings are each different in high, middling, and low degree; all of them are profound and hard to know, yet according to their very natures he is able to understand them all.
“All the various deeds that sentient beings have differ in high, middling, and low degree; the bodhisattva enters deeply into the power of the Tathāgata, and with the gate of wisdom sees them all clearly.
The verses restating (4): restating the practices and virtues of bodhisattvas
“The inconceivable and measureless kalpas he is able to cause to enter equally into a single thought; having seen thus, he pervades the ten directions and practices every pure work.
“Past, future, and present — he understands that their aspects are each different, and yet he does not go against the principle of equality: this is the practice of the great mind that clearly penetrates.
“The practices of the sentient beings of the world are not the same, some manifest and some hidden, of measureless kinds; the bodhisattva knows in full their differentiated aspects, and knows too that those aspects are all without aspect.
The verses restating (5): restating the great functioning of the virtues of the station — the buddhas' appearing and their miraculous transformations
“All the buddhas of the worlds of the ten directions, the sovereign spiritual powers that they display, are vast and hard to conceive of, yet the bodhisattva is able to discriminate and know them all.
“Within the Tuṣita Heaven of every world, the lion among men who awakens of himself, whose merits are vast and pure and peerless — just as his substance and aspect are, so is he able to see them all.
“Or he displays the descent of the spirit and the dwelling in the mother's womb, measureless sovereign and great transformations, becoming a buddha, expounding the Dharma, and displaying his passing into extinction, pervading the world without ever pausing.
“When the lion among men is first born, all the men of surpassing knowledge come to serve him; the gods, Śakra, the Brahmā kings, and the rest — there is none who does not reverently gaze upon him and attend him.
“Throughout the ten directions with nothing left over, within the measureless and borderless Dharma realm, without beginning and without end, without far and without near, he displays the sovereign power of the Tathāgata.
“When the honored guide among men has been born, he walks about in every direction, seven steps each way, wishing to awaken the multitude of beings with the wondrous Dharma, and therefore the Tathāgata contemplates everywhere.
“Seeing sentient beings sunk in the sea of desire, covered over by blindness, darkness, and ignorance, the sovereign one among men displays a subtle smile, thinking that he will save them from the suffering of the three realms of existence.
“The great lion's roar sends forth a wondrous sound: I am the first honored one of the world; I should light the bright and pure lamp of wisdom and extinguish for them the dark ignorance of birth-and-death.
“When the lion-king among men comes forth into the world, he releases everywhere measureless great light, causing all the evil destinies to be brought to rest and forever extinguishing the multitude of sufferings of the world.
“At times he displays his dwelling in the royal palace, or displays his leaving the household to study the way; for the sake of benefiting sentient beings he displays such sovereign power as this.
“When the Tathāgata first sits at the place of awakening, the whole great earth shakes and trembles, the worlds of the ten directions all receive his light, and the sentient beings of the six destinies are all set free from suffering.
“He shakes all the palaces of Māra and awakens the minds of the sentient beings of the ten directions; those who in the past received his teaching and practiced it he causes all to understand the true meaning.
“All the lands there are in the ten directions enter into a single pore with nothing left over; the lands within every pore are borderless, and there he displays everywhere his spiritual power.
“All that the buddhas set forth, and their measureless skillful means, he awakens to in accordance with them; and even what the tathāgatas have not expounded he is also able to understand and to cultivate diligently.
“Filling the three-thousandfold great-thousand world-system, all the armies of Māra rise up in strife; the measureless evils of every kind that they do, the gate of unobstructed knowledge is able to extinguish them all.
“The Tathāgata may be within the buddha-lands, or again display his dwelling within the heavenly palaces, or manifest his body within the palace of Brahmā — the bodhisattva sees them all without obstruction.
“The Buddha displays measureless bodies of every kind and turns the pure and wondrous wheel of Dharma; and on through all the kalpas of the three times, one may seek its border and never obtain it.
“The jewelled seat is high and broad and utterly peerless, filling the measureless worlds of the ten directions, adorned with wondrous marks of every kind; that the Buddha dwells upon it is hard to conceive.
“The multitudes of the sons of the Buddha surround him together, and to the exhaustion of the Dharma realm they pervade it everywhere; they reveal the measureless practices of awakening, which are the way by which all that is most excellent comes to be.
“The works that the buddhas do as is fitting are measureless and borderless and equal to the Dharma realm; the wise one is able, by a single skillful means, to know them all with nothing left unexhausted.
“The sovereign spiritual power of the buddhas displays all bodies of every kind, now displaying measureless births within the destinies, now displaying a multitude of court women surrounding him.
“Or within measureless worlds he displays his leaving the household and accomplishing the buddha-way, and on to his final parinirvāṇa, distributing his body and raising up stūpas and shrines.
“Such borderless practices of every kind the guide sets forth as what the buddhas abide in; the great merits that the World-Honoured One has, he vows to practice until he has exhausted them all.
“When with those roots of goodness he dedicates, he abides in such a method of skillful means, and cultivating in this way the practice of awakening, his mind is in the end without weariness or sloth.
“The great spiritual powers that the Tathāgata has, together with his borderless surpassing merits, and on to the practices of every knowledge in the world — all of these he knows with nothing left unexhausted.
“Of all such lords among men as these, according to whatever spheres they have, within a single thought he understands them all, and yet he does not abandon the practice of awakening.
“The subtle practices that all the buddhas have, and the dharmas of every kind within all lands — to these he is able to accord and to know them, and dedicating to the utmost he reaches the far shore.
The verses restating (6): restating the knowledge that knows kalpas, worlds, the Dharma realm, and dharmas
“All the kalpas, numbered and numberless, the bodhisattva understands to be a single thought; herein he enters well into the practice of awakening, and constantly and diligently cultivates without turning back.
“All the measureless lands there are in the ten directions, some defiled and some pure, together with all the tathāgatas therein — the bodhisattva is able to discriminate and know them all.
“In thought after thought he clearly sees the inconceivable and measureless kalpas; the three times thus with nothing left over, he fully cultivates and refines the bodhisattva practice.
“Into all minds he enters equally, and enters all dharmas equally too; the buddha-lands to the exhaustion of empty space are likewise so, and that most excellent practice he is able to know in full.
“The bringing forth of sentient beings and of dharmas, and all the various wisdoms there are — the spiritual power of the bodhisattva is likewise so, and all of this is without exhaustion.
The verses restating (7): restating how the knowledge of all dharmas accomplishes benefit
“The subtle knowledges are each differentiated, and the bodhisattva gathers them all in with nothing left over; the mark of sameness and the mark of difference he is well able to know, and thus he practices the vast practice.
“Within the measureless buddha-lands of the ten directions the sentient beings therein are each measureless; their destinies and births, their clans and kinds, differ in every way, and their abiding, their practice, and their strength he is already able to know in full.
The verses restating (8) (Chengguan's outline): restating how practice accomplishes benefit, and the fruit of the station
“Past, future, and present ages, and all the guides there are within them — if a person knows this and dedicates, then he is equal to the practice of those buddhas.
“If a person is able to cultivate this dedication, then he is studying the way that the buddhas practice; he will obtain all the merits of the buddhas, and all the wisdom of the buddhas as well.
“Nothing in all the world is able to destroy him, everything he studies is brought to accomplishment, he is constantly able to be mindful of all the buddhas, and constantly sees all the lamps of the world.
“The surpassing practice of the bodhisattva cannot be measured, and his merits and dharmas are likewise so; already abiding in the unsurpassed practice of the Tathāgata, he knows in full the sovereign power of all the buddhas.”
這一段在說什麼：一個心，六十一種去處
十迴向到第九，經文的樣子忽然變了。前八個迴向多是一段一段的「所謂」，這一個卻是一句話反覆到底——「以無著無縛解脫心」，一字不改，用了六十一遍。每一遍下面接的德用都不同：成就普賢身業、清淨普賢語業、圓滿普賢意業、發起普賢廣大精進，一直到最後的「出生一切甚微細智」。
澄觀把這個結構講得很清楚：「無著無縛解脫心是能迴之心，成就普賢身業正是所向。他皆倣此，前諸善根即是所迴」三件事在一句裡都齊了——能迴的是那個心，所迴的是前面說的善根，所向的是普賢的德。他又說這六十門「一一門內皆攝法界自在德用，或理或行、或智或境……皆各總攝一切法故，不可相從別科」。
先排一個誤解：這不是六十一件要一樣一樣做完的功課。若當成功課清單，讀第十門就已經沒力氣了。它是一件事的六十一個面——那個不著不縛的心一旦立住，往哪一面去都是它。落到地上：讀這一段的方法不是記名目，是把句首那八個字看熟——每讀一款，先問『這一款如果沒有那個心，會變成什麼樣』。
為什麼叫「無著無縛解脫」：澄觀的兩重釋
地名要先問。澄觀釋此名，開出兩重。
第一重約行體：「謂理智無依，不為能所見著相惑所縛，由此即名解脫，此約行體釋之。」理與智都不靠別的東西站著，也不被那種『有能有所、見到個相』的惑所綁——這就叫解脫。他引《菩薩瓔珞本業經》為證：「以諸法無二、般若無生、二諦平等、三世一合相故。」
第二重約行用：「又解脫者，亦作用自在，如不思議等，此約行用，由攝善根皆用迴向普賢三業無邊自在德用故。」解脫不只是沒被綁住，還是用起來自在。所以底下六十一款講的全是「德用」——身業語業意業、陀羅尼、自在力、神力、微細智，一路都是能做什麼，不是不做什麼。
這兩重合起來才是本迴向的眼：無著無縛不是空著手，是騰出手來。排一個誤解：以為「無著」就是什麼都不要、什麼都不做——經文剛好相反，正因為無著，才做得動這麼多。
到底是『什麼』無縛著·被『什麼』縛著
澄觀在釋名之後自己追問了兩句，值得逐句看。
第一問：「於何無縛著耶？謂心等十，以自身有心身口業果，及所作佛事，有世界佛剎，眾生法智等故。」——他直接把答案指到本段末尾那十句「心無著無縛解脫，身無著無縛解脫……智無著無縛解脫」。所以「無著無縛」不是懸空的形容詞，經自己列了十個處所。
第二問：「不為何等所縛著耶？」他答以「十事五對」：「一由離凡故不縛生死，以出小乘不著二乘。二離六識取不縛外境，離第七執不著於內。三離現行縛無種子著。四不取有縛、不執空著。五無惑障縛、無智障著，皆縛麁著細。」五對之中，每一對都是「縛」配粗、「著」配細——澄觀自己點出這條規律：「皆縛麁著細。」
落到地上：一般人只怕第一對（生死），修行人容易卡第四對（不取有、卻執空），而最細的是第五對——連『我有智慧』也是一種著。
所迴的善根：先是「心生尊重」
正說之前，經先交代所迴的是什麼善根。不是先報數量，是先說態度：「於一切善根，心生尊重」，然後九句別列——出生死、攝取善根、希求善根、悔諸過業、隨喜善根、禮敬諸佛、合掌恭敬、頂禮塔廟、勸佛說法。
澄觀釋這一節的科是「先總標尊重，以一毫之善皆佛因故、無非佛所流故；次『所謂』下別顯；後『於如是』下總結」。他給的理由很重：一毫之善都是成佛之因，都是從佛法流出來的——所以不敢輕。
先問一句：為什麼迴向要從「尊重」起？因為迴向是把善根轉出去，若心裡先看輕它，轉出去的也就輕了。九句裡最值得注意的是「悔諸過業」也在其中——悔過本身是善根，且要尊重它。這一點常被漏掉：懺悔不是一件羞恥的事，是要恭敬去做的事。
落到地上：今天做的一件小事，若當它『不過如此』，它就到不了迴向的門口。
進修十句：從尊重轉成能迴向的力氣
尊重之後，經文接十句：「究竟欣樂，堅固信解；自得安住，令他安住；勤修無著，自在積集；成勝志樂，住如來境；勢力增長，悉得知見。」
澄觀把這十句一分為二：「前五修前，即釋尊重等言，謂一欣樂故尊重、二信解故忍可、三自隨順、四令他順、五總顯無著以該上四。後五進修，一積集勝進、二志樂普賢無方德用、三上入佛境、四善根增勢、五知見逾明。」
這個分法解決了一個容易讀漏的地方：前五句不是新的功課，是在解釋上一段的「尊重」與「隨順忍可」四個字——欣樂所以尊重，信解所以忍可，自順、令他順，第五句「勤修無著」把前四句總收。後五句才往前走：積集、志樂、入佛境、增勢、知見。
排一個誤解：以為「無著」是修到後面才出現的高階功夫。它在第五句就出現了，而且是用來收攝前面四句最平常的欣樂與信解的。落到地上：無著不在遠處，就在『我做這件善事，但不擰著它』這一念。
頭四門：身·語·意·精進
六十一款的頭四款最短——成就普賢身業、清淨普賢語業、圓滿普賢意業、發起普賢廣大精進。
澄觀說這四門的地位特殊：「就廣大六十門廣顯普賢自在德用，大分為二：初之四門總顯、餘皆別明。今初，前三成三業，以下諸門不出三業故；後一精進，通策萬行故。」
先問：為什麼開頭要用三業起？因為後面五十七款無論說什麼——陀羅尼也好、神力也好、微細智也好——都跑不出身口意三處。三業是總，其餘是別。第四門的精進則是通貫的力氣，澄觀說它「通策萬行」，像一根鞭子貫穿所有行。
注意三個動詞是不同的：身業說「成就」，語業說「清淨」，意業說「圓滿」。經文用字不苟：身業要成得起來，語業要淨得下去，意業要圓得周全。落到地上：檢查自己的修行，這三個字正好是三把不同的尺。
四種陀羅尼門：持得住，才談得上普遍
第五到第八款講四種陀羅尼門。陀羅尼是總持，能持而不失。
第一是「普賢無礙音聲陀羅尼門，其聲廣大，普遍十方」——持住的是音聲之能。第二是「普賢見一切佛陀羅尼門，恒見十方一切諸佛」——持住的是見佛之緣，注意經文用「恒見」，不是偶然見到。第三是「解了一切音聲陀羅尼門，同一切音，說無量法」——這一門與第一門是一對：第一門說得出去，第三門聽得進來，而且能用對方的音說法。第四是「普賢一切劫住陀羅尼門，普於十方修菩薩行」——持住的是時間，久住而不退。
四門合看是一個次第：能說、能見、能聽、能久。排一個誤解：陀羅尼不等於咒語。這裡四門沒有一門是念誦之法，全都是『持得住某一種能力而不漏失』。落到地上：修行最怕的不是沒得到，是得到了留不住——這四門正是講留得住。
十二種自在力：從一個眾生身到一朵華
第九到第二十款，十二款都以「成就普賢自在力」起（其中兩款作「成就普賢佛自在力」）。澄觀在此段之科作「二有十二願成普賢自在力用」。
這十二款的次第有個規律：從「一」推到「一切」。第九款說「於一眾生身中，示修一切菩薩行」，然後補一句「如一眾生身，一切眾生身悉如是」——這是本迴向最密的句型，全段用了六次。第十一與第十二款是一對：「於一門中示現」與「於種種門中示現」，一少一多，經明說二者都能「令一切眾生皆得悟入」。
其中最動人的兩款在中間與末尾。第十六款：「於一一眾生身中，普容納一切眾生身，令皆自謂成就佛身」——不是把眾生變成佛，是令他自己知道那個身就是佛身。第十七款：「能以一華莊嚴一切十方世界」——一朵華，莊嚴十方。這一句，一與一切就在一華上相即。
其餘各款亦各有著落：第十款「普入一切眾道場，普現一切諸佛前，修菩薩行」，自在力先落在遍到佛前；第十三款「念念中令不可說不可說眾生住十力智，心無疲倦」，是念念利他而不倦；第十四款「於一切眾生身中，現一切佛自在神通」與第十五款「於一一眾生語言中，作一切眾生語言」，一是身、一是語，皆於眾生自身上現；第十八款「出大音聲，普遍法界，周聞一切諸佛國土」，音聲遍法界；第十九、二十款「盡未來際不可說不可說劫」「盡未來際所住之劫，常能遍入一切世界」，把自在力推到時間之盡。
落到地上：這十二款教的是一件事——凡夫做事是『做完這個再做那個』，此位的自在力是『做這一個就是做那一切』。差別不在效率，在心有沒有分割。
成普賢行·修普賢行·住菩薩行：七門的行相
第二十一到第二十七款，澄觀之科作「三有七願願成普賢行」。這七款的動詞從「成」轉到「修」再轉到「住」，是一條由果向因、再向安住的線。
前五款作「成普賢行」：一光普照盡虛空界·得無量智慧具一切神通·入如來不可測量神通智慧·住盡法界諸如來所修一切菩薩行·不違於義不壞於法而樂說無盡。第四款有一句要留意——「身、口、意業，曾無懈倦」，三業又出現了，與頭四門遙相呼應。第五款「不違於義，不壞於法」是說法者的兩條底線：不違背義理，也不破壞法本身。
第六款轉「修普賢行」：「入一法門時，放無量光，照不思議一切法門；如一法門，一切法門皆亦如是通達無礙」第七款轉「住菩薩行」：「於法自在，到於普賢莊嚴彼岸……而一切智亦不窮盡。」末一句最要緊——用了一切智去觀察，一切智並不會因此用完。這與世間的資源觀正相反。
從此生盡未來際：修普賢業與十種方便
第二十八到第三十款是一小組。第二十八款講時間的起點與終點：「始從此生盡未來際住普賢行，常不休息」注意「始從此生」——不是從某個成就之後，是從現在這一生起算。
第二十九款「修普賢業，方便自在，得法光明」，第三十款接著把方便展開為十種：無量方便、不思議方便、菩薩方便、一切智方便、一切菩薩調伏方便、轉無量法輪方便、不可說時方便、說種種法方便、無邊際無畏藏方便、說一切法無餘方便。
先問：方便為什麼要列十種？因為方便一旦定型就不是方便了。十種之中有量的（無量）、有質的（不思議）、有對象的（調伏）、有時的（不可說時）、有法的（說種種法·說一切法無餘）——每一種都在說『隨不同的緣有不同的入手』。落到地上：教人與自修都一樣，同一套辦法用久了要警覺，那可能已經是習慣而不是方便了。
身業·語業·廣大：三款回到眾生身上
第三十一到第三十三款，把前面的德用收回到與人相接之處。
第三十一款說身業：「令一切眾生見者歡喜，不生誹謗；發菩提心，永不退轉」這一款把身業的效驗說得很具體——人看見你就歡喜，不起謗心，還因此發心。第三十二款說語業：「得了一切眾生語言清淨智，一切言辭具足莊嚴，普應眾生，皆令歡喜。」第三十三款則以「廣大」二字連下七見：廣大神通、廣大智慧、廣大世間、廣大國土、廣大眾生、廣大法與廣大莊嚴。
排一個誤解：身語二業的成就不是形象經營。經文的判準在「見者歡喜」與「皆令歡喜」——判準在對方身上，不在自己覺得如何。
成滿迴向行願與十四種根
第三十四款是一個小結：「成滿普賢迴向行願，得一切佛清淨身、清淨心、清淨解」，後接「攝佛功德，住佛境界，智印普照……為一切眾生現成正覺」。三清淨（身·心·解）與前面的三業相對，一在因位一在果德。
第三十五款講「根」，一口氣列了十四種：聰利根、調順根、一切法自在根、無盡根、勤修一切善根根、一切佛境界平等根、授一切菩薩不退轉記大精進根、了知一切佛法金剛界根、一切如來智慧光照金剛焰根、分別一切諸根自在根、安立無量眾生於一切智根、無邊廣大根、一切圓滿根、清淨無礙根。
這裡的「根」不是眼耳鼻舌身意之根，是能力之根、勝任之本。十四種裡有四種是為別人立的（授記大精進根、安立無量眾生於一切智根等），可見此位之根不只長自己。
十種神力與入普賢門
第三十六款列十種菩薩神力，其中三種最見華嚴之相：「不動其身普現一切佛剎神力」——不動而遍；「普攝一切佛剎置於一處神力」與「一身遍滿一切佛剎神力」——一收一放，正好一對；末一種最長：「一毛孔中次第安立不可說世界遍遊法界諸佛道場示諸眾生皆令得入大智慧門神力。」
第三十七款「入普賢門，生菩薩行」，末句是一條界線：「永不發起二乘之心。」第三十八款「修普賢方便行……生如來家，住菩薩道」——「生如來家」是位次語，經文自己說的。
落到地上：十種神力聽起來離人很遠，但它們共同的骨架只有一句——不動而能遍。今天做不到遍十方，可以先問自己有沒有『非得動起來才安心』的那個急。
一毛端·一念心·一身：三款說包容
第三十九到第四十一款是本迴向最著名的一組，三款講三種容納。
第三十九款講空間：「於一毛端量處悉包容盡虛空遍法界不可說不可說一切國土，皆使明見」，並補「如一毛端量處，遍法界、虛空界一一毛端量處悉亦如是」。第四十款講時間與心：「於一念心中現一眾生不可說不可說劫念心」，推到一切眾生。第四十一款講身：「於一身中悉能包納盡法界不可說不可說身」，而後補一句要緊的——「而眾生界無所增減」。
那一句是防誤解的關鍵：包納了無量身，眾生界既不多也不少。所以這不是把別人收進來，是本來就沒有隔。落到地上：容納不是擴充自己的容量，是撤掉本來不該有的牆。
捨離三倒與入仰覆世界
第四十二款講捨離：「捨離一切想倒、心倒、見倒」——想、心、見三種顛倒。捨了之後所見的是「諸佛虛空界等清淨法身」，而末句一轉：「於如來身了無所得。」見得最清楚的時候，恰恰是無所得的時候。
第四十三款講入世界：仰世界、覆世界、十方網一切處廣大世界，「以因陀羅網分別方便普分別一切法界」。因陀羅網是帝釋天宮之網，孔孔有珠、珠珠相映——經文在此借它說分別法界的方便。接著四個「入一世界」層層推進，而末句立一條界：「而亦不壞安立之相，悉令明見。」
排一個誤解：入得進去不等於把差別抹平。經文特別說「不壞安立之相」——各個世界該仰的仰、該覆的覆，樣子一點沒變。
得佛灌頂：一念中知四十八種想
第四十四款最長。得佛灌頂之後，「悉能了知一切諸想」，經文列了四十八種想——從眾生想、法想、剎想、方想、佛想起，中間有菩薩之成、壞、沒、生、解脫、自在諸想，末尾竟落到極平常的去想、來想、住想、坐想、睡想、覺想。
先問：為什麼名單要從「佛想」一路排到「睡想」？因為顛倒不分大小。修行人容易在高處的想上警覺，卻在起坐睡覺這些想上鬆手。經文把兩端排在一張名單裡，正是不許人分等級。
而這一款的收處是：「於一念中悉能了知，而離一切想無所分別」知道四十八種想，同時離一切想——知與離不是先後兩步。落到地上：離想不是不許起念，是起了而不被它牽著跑。
一與一切：五款說相知
第四十五到第四十九款是同一句型的五連——一心中知無量心、一處中知無量處、一業中知無量業、一法中知不可說法（而一切法中知一法）、一言音中知不可說言音。
第四十八款最堪玩味，因為它是雙向的：「於一法中知不可說不可說法，於一切法中而知一法」由一到多，也由多到一。而後一句作結：「如是諸法，各各差別，無有障礙，無違無著。」差別仍在，障礙沒有——這正是本迴向名字裡「無著」二字的實際樣子。
第四十九款講耳根：「得具普賢無礙耳根，於一言音中知不可說不可說言音……而無所著」聽得出無量差別，而不黏在任何一個上。落到地上：分辨力愈強的人愈容易被分辨出來的東西綁住，此位的耳根是分得出而不被分別綁住。
一法中演說一切法：說法之相
第五十款是全段最長的說法之款。「於一一法中演說不可說不可說法」，而說法的方式是「於無量時，於一切時，隨諸眾生所有欲解，隨根隨時，以佛音聲而為說法」。
三個「隨」字要看清楚：隨欲解、隨根、隨時。說什麼由對方定，什麼時候說也由對方定。接著「以一妙音，令不可說道場眾會無量眾生皆悉歡喜」——一種音而人人受用，這是華嚴說法之相。末後說到自己這邊：「隨所說法，於念念中悉能證入」——說出去的每一句，自己當下也證進去。
排一個誤解：這不是口才好。判準在「證入」二字——說了而自己不入，經文不算它。第五十一款接著說「諸根行門，成大行王」，於一一根中知無量諸根、無量心樂——與第五十款是一對：一個說出去，一個聽進來。
十門微細智（上）：世間·眾生趣·菩薩行德·位德大用
第五十二款起，經文換了一副面孔，連下十款都在說「甚微細智」。澄觀為這十門立了總名：「第三『得色甚微細』下十門，明願得普賢微細知法。」十門他逐一標名——一世間法微細智、二知眾生趣微細智、三知菩薩行德微細智、四知菩薩位德大用智、五知眾生界智、六知世界智、七知法界智、八知入劫智、九知法智、十得總知一切盡無餘微細智。
第一門列色、身、剎、劫、世、方、時、數、業報、清淨十種微細，而其收處不在知，在心：「而心不恐怖，心不迷惑、不亂、不散、不濁、不劣；其心一緣，心善寂定」先問：知道那麼細，為什麼要說「不恐怖」？因為細到極處是會令人怕的——世界的成壞、業報的分毫，看清楚了不是輕鬆事。經文把定力放在智之後，正是為此。
第二門知眾生趣，列趣、死、生、住、處、品類、境界、行、取、攀緣十種。澄觀於此門下注了一句最樸素的解釋：「住謂住壽」
第三門知菩薩行德，經列二十一句——前十句是別類（住處、神通、遊行佛剎、法光明、清淨眼、殊勝心、往詣道場、陀羅尼門智、辯才藏演說），後十一句都繫三昧。澄觀之科作「列所得中有二十句，前十別類、後十同明三昧」。
第四門知菩薩位德大用，是全段最長的一款：從菩薩安立智起，經一生補處、生兜率天、住止天宮、入母胎、住母胎、誕生、師子遊行七步、處王宮、出家、坐道場、破魔軍成正覺，一路接到如來的放光、神變、師子吼大涅槃、周遍法界、於一佛身現無量佛身。八相成道的次第在這一款裡完整走了一遍——而它被列為「甚微細」，因為此位所知的不是那件事，是那件事之中的每一分。
十門微細智（下）：眾生界·世界·法界·劫·法·總知
第五門知眾生界，列九種——分別、言說、執著、異類、同類、無量趣、不思議種種分別所作、無量雜染、無量清淨。收處是「以智日光照菩薩心，令其開悟智慧自在」。
第六門知世界，列二十一種，其中兩句成對：「以一切法界佛剎作一佛剎」與「以一佛剎作一切法界佛剎」；末三句轉為喻：知一切世界如夢、如像、如幻。第七門知法界，列十一種，其中「知一切法界無所得」「知一切法界無有生」二句是甚深之處；其收處說得極平——「隨順世間起於言說」，知道無所得，照樣好好說話。
第八門知劫，十種之中六種是長短互入（以不可說劫為一念、以一念為不可說劫、阿僧祇劫入一劫、一劫入阿僧祇劫、長劫入短劫、短劫入長劫），另有「知一切劫非劫」一句最深——劫之所以是劫，是相待而立的。
第九門知一切法，十種之中有「一切法入一法」「一法入一切法」「一切法入非法」三句連轉。第十門是總收：「出生一切甚微細智」，末後生出十智——如影、如夢、如幻、如響、如化、如空、寂滅、一切法界、無所依、一切佛法。前六個是喻，卻不是說境如夢幻，是說智如夢幻——所生的智本身就沒有實體可執。李通玄牒此段時，正是把這一串引為本迴向之綱。
落到地上：這十門是一條由粗到細、由外到內的線。第一門知世間，末門知一切而所生之智無所依——愈知得多，愈不生一個能知的我。
十對不分別：迴向到實際上去
長行至此一轉。經文說：「菩薩摩訶薩以無著無縛解脫心迴向，不分別若世間、若世間法……不分別若法、若智」——十對，二十事。澄觀判此為「第二迴向實際」，並說「文有十對」，逐對點出所繫：第一對是假實，第二對是人法（「求菩提故名菩提薩埵」），第三對是體用亦名能所，第九對是因果（「等正覺者，約人契法，異前菩提」），第十對是「教法教智相對」。他釋第三對時引梁《攝論》「於分別依他起性，不見所行行及能行道」，並說「即此義也，謂證智能行則出離故」。
這十對之中，最貼身的是第七對「不分別若自、若他」與第八對「不分別若施物、若受施者」。前面六十一款講了那麼多德用，若還留著一個『我在迴向』與『他受我迴向』，那全部都還在縛裡。
澄觀說整段位行「前明廣大、後顯甚深」——廣大是那六十一款，甚深就是這十對。先問：為什麼甚深要放在廣大之後？因為先有得，才談得上不著；沒做過什麼的人說「無所分別」，那是空話。落到地上：這十對是驗前面六十一款的尺，不是取代它。
十種無著無縛解脫：由心一處而十處皆脫
十對之後，經文總結十句：心、身、口、業、報、世間、佛剎、眾生、法、智——十處都說「無著無縛解脫」。澄觀繫其次第，只用了一句：「由心無縛，今身等皆無縛著也。」
這句話把整段的結構釘死了：十處不是十件各修的功課，是心一處鬆開，其餘九處跟著鬆。回頭看澄觀在釋名時自問的「於何無縛著耶」，他答的正是這十處——首尾在此扣上。
排一個誤解：不要把這十句讀成十種境界的清單。它是一個因果句：心無縛在前，身等九處在後。落到地上：檢查自己還被什麼綁著時，不必逐處去查，查那一處心就夠了。
迴向同於三世諸佛：七番對位
接著經文以三世諸佛為準：「如三世諸佛為菩薩時所修迴向而行迴向」——注意「為菩薩時」四字，取的是諸佛在因地的樣子，不是果地。
其下逐番配三世：學過去·成未來·住現在（迴向）；安住·不捨·隨順（迴向道）；勤修·成就·了知（諸佛教）；滿足·成就·安住（諸佛平等）；行·住·等（諸佛境界）；末後四句以「三世一切諸佛」總說——得善根、具種性、住所行、順境界。
先問：為什麼要這樣一遍遍配？因為迴向最怕自造。此位的迴向不是自己想一套，是照著三世諸佛在因地走過的那條路走。澄觀判這一段屬「明迴向成益」之所牒。落到地上：所謂正確的迴向，判準不在感覺對不對，在與佛因地所行同不同軌。
結名的一個字：為什麼是「解脫心迴向」
結名處經文作：「佛子！是為菩薩摩訶薩第九無著無縛解脫心迴向。」品初列十名時作「無著無縛解脫迴向」，沒有「心」字；結名時多了一個「心」。
這一字之差澄觀有交代：「第三結名。從初廣說，故有心言。」——因為從一開始就是以那個心廣說了六十一款，所以結名時把「心」帶上。這不是抄寫之異，是文有所本。
六十華嚴此迴向名作「無縛無著解脫迴向」，「著」「縛」二字次序互倒，而其徵句與結名都帶「心」字；《菩薩瓔珞本業經》則作「無縛解脫迴向」，連「著」字也沒有。三本之名並錄，此處不判。
迴向成益：三種果
結名之後是位果。澄觀判為三果：「一現成果，於中先自利、後『為欲』下利他；二『在在』下成當得果，初自利、後『盡未來』下兼於自他；三『普賢』下明終成果，因果無礙。」
現成果是眼前就成的：「一切金剛輪圍山所不能壞，於一切眾生中色相第一無能及者，悉能摧破諸魔邪業」——這是自利；「為欲開悟一切眾生，以善方便說諸佛法」——這是利他。當得果是將來必得的：「在在生處若行若住，常得值遇不壞眷屬」是自利，「盡未來劫修菩薩行，常不休息，無所依著」兼自他。終成果只有一句：「普賢行願增長具足，得一切智施作佛事，成就菩薩自在神通。」
三果之末落在普賢，與六十一款的起首「成就普賢身業」正好首尾相接。澄觀在解釋此迴向為何「不願成佛願成普賢」時說：「以普賢通於位前及以位後，得道不捨因行，窮盡生界利樂有情」——不求早早了結，只求做得長久。
五十一偈：頌把長行重排了一遍
重頌一百二行，五十一偈。澄觀之科是：「五十一偈分二：先頌位行、後二位果。前中三：初三頌所迴善根、二『所修』下四十四頌頌迴向行、三『過去』下二頌頌行成利益。」數目正好合：三加四十四加二為四十九，餘二頌位果。
頌與長行有兩處不同，值得留意。
其一，頌只頌廣大，不頌甚深。澄觀說得明白：「二頌迴向中但頌廣大，略不頌甚深，以遍在廣大中故。」——那十對不分別在頌裡沒有另立，因為它已經遍在廣大諸門之中了。
其二，頌的次第與長行不同。澄觀逐一對位：第一有三偈頌世間微細智、二一偈頌眾生趣、三有二偈超頌第五眾生界、四有三偈頌第三菩薩行德、五「十方」下二十七偈頌第四位德大用、六「有數」下一偈頌第八知劫智、七一偈頌第六世界智、八二偈頌第七法界智、九一偈頌第九知法智、十有二偈頌一切法智成益。他特別用了「超頌」二字說第三——本該第五出場的眾生界提前到了第三，理由他也說了：「界即根性故。」第九門與第七門合在一處，理由是「法與法界性相互舉。前分二門義必相通，偈居一處」。十門對位所計合四十三偈；澄觀又於此四十四偈中先分出一偈頌普賢自分究竟，餘四十三偈頌勝進究竟——所差之一偈在此。
二十七偈頌位德大用，是全頌份量最重的一段——從「十方世界一切佛」起，降神、住胎、誕生、七步、處宮、出家、坐道場、破魔、轉法輪、涅槃起塔，八相在頌中走得比長行還完整。長行以「甚微細」三字帶過的，頌以整整二十七偈鋪開。
末後四偈是全品最好記的地方：「若人知此而迴向，則與彼佛行平等」「若人能修此迴向，則為學佛所行道」——把六十一款的浩大，收成一個尋常人也接得住的門。落到地上：讀不完那六十一款沒關係，這兩偈是給讀者的鑰匙。
承衍
本迴向的名字，古德各有讀法，各依其軌。
澄觀依《十地》以來逐文之例，就八十本判長行為位行·位果二分，位行三分而願行十門，並以行體·行用二義釋名，引《菩薩瓔珞本業經》「以諸法無二、般若無生、二諦平等、三世一合相故」為證。法藏《探玄記》就六十本而說，其科作「自下第三明行極契真即實際迴向。又前明行廣大，此下彰行甚深」，並以「不為想念所羈，名無縛著。遊空無礙而成迴向」釋名；他更以四句通判後四迴向——「前七明會事向理，此第八明事盡理現……後第九明從理起用、第十明用同體同體而用」，本迴向在他的軌裡是「從理起用」。李通玄則不循此二軌，以力波羅蜜配本位，以善財所見天神為所表，長科本迴向為七段，並自立十種微細（佛身·佛智·佛受生·攝世一切眾生·國土·菩薩眾海·菩薩見佛·佛音聲·時劫·神通道力）以攝經中之微細智門，自陳曰「約立十種微細略以示之，餘皆倣此」。三家所依經本、分段之法與釋名之軌各異，此處誌錄，不判高下。
數目上也有可誌之處。澄觀標廣大為「六十門」，而底本以「以無著無縛解脫心」領起的列舉款實為六十一；他判菩薩行德門「列所得中有二十句」，而經列二十一句。尊重段亦然——經以總標一句加別顯九句成文，澄觀之科作「先總標……次『所謂』下別顯」，李通玄則計為「生十種尊重分」，逕以十數舉之。所計之法不同，並錄不判。
一名之異亦然。八十本作「無著無縛」，六十本作「無縛無著」，《本業經》作「無縛解脫」；八十本列名無「心」字而結名有之。此三名並錄，不取一而廢二。
What this section is saying: one mind, sixty-one destinations
By the ninth of the ten dedications the look of the sutra text has suddenly changed. The first eight dedications are for the most part passage after passage of “that is to say”; this one is a single phrase repeated from beginning to end — “with a mind of liberation without attachment and without bondage,” not one graph altered, used sixty-one times. Beneath each repetition the virtuous functioning that follows is different: accomplishing the bodily activity of Samantabhadra, purifying the verbal activity of Samantabhadra, fulfilling the mental activity of Samantabhadra, giving rise to the vast vigor of Samantabhadra — on down to the last, “bringing forth all exceedingly subtle knowledge.”
Chengguan states this structure very clearly: “the mind of liberation without attachment and without bondage is the mind that is able to dedicate, and accomplishing the bodily activity of Samantabhadra is precisely what it is directed toward. All the rest follow this pattern; the roots of goodness above are precisely what is dedicated.” Three things are complete within the one sentence — what dedicates is that mind, what is dedicated are the roots of goodness spoken of above, and what it is directed toward is the virtue of Samantabhadra. He says further of these sixty gates that “within each and every gate there is gathered in the sovereign virtuous functioning of the Dharma realm — now principle, now practice; now knowledge, now object … and because each of them gathers in all dharmas as a whole, they cannot be outlined severally by grouping one under another.”
Let us first clear away a misreading: these are not sixty-one assignments to be worked through one after another. If they are taken as a checklist of tasks, one is already out of strength by the tenth gate. They are the sixty-one faces of a single thing — once that unattached, unbound mind is firmly set up, whichever face one turns toward is that mind. Brought down to the ground: the way to read this section is not to memorize the headings but to grow familiar with the eight graphs at the head of the sentence — at each clause, first ask, ‘if this clause did not have that mind, what would it turn into?’
Why it is called “liberation without attachment and without bondage”: Chengguan's two levels of explanation
The name of the station has to be asked about first. In explaining this name, Chengguan opens out two levels.
The first level is with respect to the substance of the practice: “that is: principle and knowledge rest upon nothing, and are not bound by the delusion of grasping at marks that sees a subject and an object; by this very fact it is named liberation — this explains it with respect to the substance of the practice.” Neither principle nor knowledge stands by leaning on anything else, and neither is tied up by that delusion of ‘there being a subject and an object, and a mark being seen’ — this is what is called liberation. He cites the Pusa yingluo benye jing as attestation: “because dharmas are not two, because prajñā is unborn, because the two truths are equal, and because the three times are of one single mark.”
The second level is with respect to the function of the practice: “again, liberation also means that its operation is sovereign, as with the inconceivable and the rest — this is with respect to the function of the practice, because the roots of goodness gathered in are all used to dedicate toward the boundless sovereign virtuous functioning of the three activities of Samantabhadra.” Liberation is not only not being tied up; it is also being sovereign in use. And so the sixty-one clauses that follow speak entirely of “virtuous functioning” — bodily activity, verbal activity, mental activity, dhāraṇī, sovereign power, spiritual power, exceedingly subtle knowledge; the whole way through it is what one is able to do, not what one refrains from doing.
The two levels taken together are the eye of this dedication: being without attachment and without bondage is not standing empty-handed; it is having one's hands freed. Clear away a misreading: to think that “without attachment” means wanting nothing and doing nothing — the sutra text says exactly the opposite. It is precisely because there is no attachment that so much can be done.
Of what exactly is there no bondage or attachment · by what exactly is one bound
After explaining the name, Chengguan puts two further questions to himself, and they are worth reading clause by clause.
The first question: “with regard to what is there no bondage or attachment? It is the ten, mind and the rest — because one's own person has mind, body, speech, deeds and their fruits, and the buddha-work one does; because there are worlds and buddha-lands; and because there are sentient beings, dharmas, and knowledge.” He points the answer directly at the ten clauses at the very end of this passage — “the mind is liberated without attachment and without bondage, the body is liberated without attachment and without bondage … knowledge is liberated without attachment and without bondage.” So “without attachment and without bondage” is not an adjective hanging in mid-air; the sutra itself lists ten places where it holds.
The second question: “by what is one not bound or attached?” He answers with “ten items in five pairs”: “first, because one departs from the ordinary one is not bound by birth-and-death, and because one goes out beyond the lesser vehicle one is not attached to the two vehicles. Second, departing from the grasping of the six consciousnesses one is not bound by outer objects, and departing from the clinging of the seventh one is not attached to the inner. Third, departing from the bondage of present activity, there is no attachment to seeds. Fourth, one does not take up the bondage of existence, nor cling with attachment to emptiness. Fifth, there is no bondage of the hindrance of delusion and no attachment of the hindrance to knowledge — in every case bondage is of the coarse and attachment is of the subtle.” In each of the five pairs, “bondage” is matched with the coarse and “attachment” with the subtle — Chengguan himself points out this rule: “in every case bondage is of the coarse and attachment is of the subtle.”
Brought down to the ground: ordinary people fear only the first pair (birth-and-death); practitioners easily get stuck at the fourth (not taking up existence, yet clinging to emptiness); and the subtlest is the fifth — even ‘I have wisdom’ is a kind of attachment.
The roots of goodness dedicated: first, “the mind gives rise to reverence”
Before the proper exposition, the sutra first states what roots of goodness are being dedicated. It does not begin by reporting a quantity; it begins by speaking of an attitude: “toward all roots of goodness, the mind gives rise to reverence” — and then nine clauses set it out severally: going forth from birth-and-death, gathering in roots of goodness, seeking roots of goodness, removing transgressions by repentance, rejoicing in roots of goodness, paying reverence to the buddhas, joining the palms in respect, bowing the head to stūpas and shrines, and exhorting the buddhas to expound the Dharma.
Chengguan's outline of this passage is: “reverence is first stated as a whole, because even a hair's worth of goodness is a cause of buddhahood and there is none that does not flow forth from the Buddha; next, from ‘namely’ onward, the several display; afterwards, from ‘toward such as these’ onward, the general conclusion.” The reason he gives carries great weight: even a hair's worth of goodness is a cause of becoming a buddha, and all of it flows forth from the Buddha's Dharma — and so one dare not slight it.
Let us first ask a question: why must dedication begin from “reverence”? Because dedication is the turning over of roots of goodness to somewhere else, and if in one's own mind one already regards them lightly, then what is turned over will be light as well. Among the nine clauses the one most worth noticing is that “removing transgressions by repentance” is also among them — repentance is itself a root of goodness, and it too is to be revered. This point is often missed: repenting is not a shameful matter, it is a matter to be undertaken with reverence.
Brought down to the ground: a small thing done today, if it is regarded as ‘nothing much,’ will never even reach the gate of dedication.
The ten clauses of advancing cultivation: turning reverence into the strength to dedicate
After reverence, the sutra text follows with ten clauses: “he delights in them and loves them to the utmost, and his faith and understanding are firm; he himself comes to abide securely, and he causes others to abide securely as well; he diligently cultivates without any grasping, and accumulates roots of goodness sovereignly; he brings to completion a surpassing resolve and delight, and abides in the sphere of the Tathāgata; his strength grows, and all of it comes to be known and seen.”
Chengguan divides these ten clauses into two: “the first five cultivate what precedes, that is, they explain the words ‘reverence’ and so on: first, because of delight he reveres; second, because of faith and understanding he accepts; third, he himself accords; fourth, he causes others to accord; fifth, without-attachment is displayed as a whole so as to cover the preceding four. The latter five are the advancing cultivation: first, accumulating and advancing in excellence; second, resolve and delight in the boundless virtuous functioning of Samantabhadra; third, entering upward into the sphere of the buddhas; fourth, the growth in strength of the roots of goodness; fifth, knowing and seeing ever brighter.”
This way of dividing resolves a place that is easily read past: the first five clauses are not new assignments; they are explaining the four graphs of the preceding passage, “reverence” and “according with and accepting” — because of delight, therefore reverence; because of faith and understanding, therefore acceptance; the self accords, others are caused to accord; and the fifth clause, “he diligently cultivates without any grasping,” gathers the preceding four together. Only the latter five go forward: accumulating, resolve and delight, entering the sphere of the buddhas, growth in strength, knowing and seeing.
Clear away a misreading: to think that “without attachment” is a high-level skill that only appears at the very end. It appears already in the fifth clause, and it appears there precisely in order to gather in the four most ordinary things before it — delight, and faith and understanding. Brought down to the ground: without-attachment is not far off; it is in that one thought, ‘I am doing this good deed, but I am not wringing my hands over it.’
The first four gates: body, speech, mind, and vigor
The first four of the sixty-one clauses are the shortest — accomplishing the bodily activity of Samantabhadra, purifying the verbal activity of Samantabhadra, fulfilling the mental activity of Samantabhadra, giving rise to the vast vigor of Samantabhadra.
Chengguan says that the standing of these four gates is particular: “with respect to the sixty gates of the vastness, which extensively display the sovereign virtuous functioning of Samantabhadra, the great division is twofold: the first four gates display it as a whole, and all the rest make it plain severally. Here is the first: the first three accomplish the three activities, since none of the gates below goes outside the three activities; the last one is vigor, since it drives the ten thousand practices throughout.”
First a question: why must the opening use the three activities? Because whatever the following fifty-seven clauses speak of — dhāraṇī, spiritual power, exceedingly subtle knowledge — none of it runs outside the three places of body, speech, and mind. The three activities are the general; all the rest are the several. The vigor of the fourth gate is then the strength that runs through them all; Chengguan says it “drives the ten thousand practices throughout,” like a single whip running through every practice.
Notice that the three verbs are different: of bodily activity the text says “accomplish,” of verbal activity “purify,” of mental activity “fulfil.” The sutra is not careless in its choice of graphs: bodily activity must be brought to accomplishment, verbal activity must be brought to purity, mental activity must be brought to completeness. Brought down to the ground: in examining one's own practice, these three words are exactly three different measuring-rods.
The four gates of dhāraṇī: only what can be held fast can be spoken of as pervading
The fifth through the eighth clauses speak of four gates of dhāraṇī. Dhāraṇī is total holding: what is able to hold without losing.
The first is “Samantabhadra's gate of dhāraṇī of unobstructed sound, whose voice is vast and pervades the ten directions” — what is held fast is the capacity of sound. The second is “Samantabhadra's gate of dhāraṇī of seeing all the buddhas, constantly seeing all the buddhas of the ten directions” — what is held fast is the condition for seeing the buddhas, and note that the sutra says “constantly sees,” not sees now and then. The third is “the gate of dhāraṇī of understanding all sounds, being one with all sounds and expounding measureless dharmas” — this gate and the first make a pair: the first gate speaks out, the third gate hears in, and moreover is able to expound the Dharma in the other's own sound. The fourth is “Samantabhadra's gate of dhāraṇī of abiding through all kalpas, cultivating the bodhisattva practice everywhere in the ten directions” — what is held fast is time, abiding long and not falling back.
The four gates read together are a sequence: able to speak, able to see, able to hear, able to endure. Clear away a misreading: dhāraṇī is not the same as an incantation. Not one of these four gates is a method of recitation; all of them are ‘holding fast some capacity and not letting it leak away.’ Brought down to the ground: what is most to be feared in practice is not failing to obtain something, but obtaining it and not being able to keep it — and these four gates are precisely about keeping.
The twelve kinds of sovereign power: from the body of a single sentient being to a single flower
The ninth through the twentieth clauses, twelve in all, begin with “accomplishes Samantabhadra's sovereign power” (of which two clauses read “accomplishes the sovereign power of Samantabhadra's buddhahood”). Chengguan's outline here reads “second, there are twelve vows to accomplish the sovereign power and functioning of Samantabhadra.”
The sequence of these twelve clauses has a rule: it extends from “one” to “all.” The ninth clause says “within the body of a single sentient being he displays the cultivation of all bodhisattva practices,” and then adds a line: “as it is within the body of a single sentient being, so it is within the bodies of all sentient beings” — this is the densest sentence-pattern of this dedication, used six times throughout the section. The eleventh and twelfth clauses are a pair: “within a single gate he displays himself” and “within various gates he displays himself,” the one few and the other many, and the sutra says outright that both are able to “cause all sentient beings to gain entry and awakening.”
The two most moving of these clauses stand in the middle and at the end. The sixteenth clause: “within the body of each and every sentient being he everywhere contains the bodies of all sentient beings, causing them all to know of themselves that they have accomplished the body of a buddha” — it is not that sentient beings are turned into buddhas, but that each is caused to know for himself that that very body is the body of a buddha. The seventeenth clause: “he is able with a single flower to adorn all the worlds of the ten directions” — a single flower, and the ten directions are adorned. In this one line, the one and the all are mutually identical upon a single flower.
The remaining clauses each have their own landing-place as well: the tenth clause, “he enters everywhere into all the places of awakening of the great assemblies, appears everywhere before all the buddhas, and cultivates the bodhisattva practice,” where sovereign power first lands upon reaching everywhere before the buddhas; the thirteenth clause, “in thought after thought he causes unspeakably unspeakable sentient beings to abide in the knowledge of the ten powers, and in his mind there is no weariness,” which is benefiting others thought after thought without tiring; the fourteenth clause, “within the bodies of all sentient beings he displays the sovereign spiritual powers of all the buddhas,” and the fifteenth, “within the language of each and every sentient being he makes the language of all sentient beings,” the one bodily and the other verbal, both displayed upon the sentient beings' own persons; the eighteenth clause, “he sends forth a great voice that pervades the Dharma realm and is heard throughout all the buddha-lands,” where the voice pervades the Dharma realm; and the nineteenth and twentieth clauses, “to the exhaustion of the future, through unspeakably unspeakable kalpas” and “throughout the kalpas in which he abides to the exhaustion of the future, he is constantly able to enter pervasively into all worlds,” which push sovereign power to the very end of time.
Brought down to the ground: what these twelve clauses teach is one thing — the ordinary person's way of doing things is ‘finish this and then do that,’ whereas the sovereign power of this station is ‘to do this one is to do all of them.’ The difference is not in efficiency but in whether the mind is partitioned.
Accomplishing the practice of Samantabhadra · cultivating the practice of Samantabhadra · abiding in the bodhisattva practice: the aspects of practice in seven gates
For the twenty-first through the twenty-seventh clauses Chengguan's outline reads “third, there are seven vows, vows to accomplish the practice of Samantabhadra.” The verbs of these seven clauses shift from “accomplish” to “cultivate” and then to “abide” — a line running from the fruit back toward the cause, and then toward settled abiding.
The first five clauses read “accomplishes the practice of Samantabhadra”: one light shining everywhere upon all worlds to the exhaustion of the realm of empty space · obtaining measureless wisdom and being complete in all spiritual powers · entering the Tathāgata's spiritual powers and knowledge that cannot be measured · abiding in the presence of all the tathāgatas throughout the Dharma realm and cultivating all the practices of bodhisattvas · not going against the meaning, not destroying the Dharma, and delighting in expounding without exhaustion. In the fourth clause one line deserves attention — “in bodily activity, verbal activity, and mental activity he has never been slack or weary”: the three activities appear again, answering from afar to the first four gates. The fifth clause, “he does not go against the meaning, he does not destroy the Dharma,” states the two bottom lines for one who expounds the Dharma: do not go against the sense of it, and do not damage the Dharma itself.
The sixth clause shifts to “cultivates the practice of Samantabhadra”: “when he enters a single gate of Dharma he releases measureless light and illumines and sees the inconceivable totality of the gates of Dharma; and as it is with a single gate of Dharma, so it is with all gates of Dharma, penetrated without obstruction.” The seventh clause shifts to “abides in the bodhisattva practice”: “he is sovereign with regard to dharmas and reaches the far shore of Samantabhadra's adornment … and yet omniscience is not thereby exhausted.” The last line is the most important — omniscience has been used to contemplate, and omniscience is not thereby used up. This is precisely the reverse of the world's view of resources.
From this life to the exhaustion of the future: cultivating the work of Samantabhadra and the ten kinds of skillful means
The twenty-eighth through the thirtieth clauses form a small group. The twenty-eighth clause speaks of the starting point and the end point of time: “from this very life on to the exhaustion of the future he abides in the practice of Samantabhadra and constantly does not rest.” Note “from this very life” — not from after some attainment, but reckoned from this present life.
The twenty-ninth clause, “he cultivates the work of Samantabhadra, skillful means are sovereign to him, and he obtains the light of the Dharma”; and the thirtieth clause then opens skillful means out into ten kinds: measureless skillful means, inconceivable skillful means, bodhisattva skillful means, the skillful means of omniscience, the skillful means of taming all bodhisattvas, the skillful means of turning measureless wheels of Dharma, the skillful means of unspeakable time, the skillful means of expounding dharmas of every kind, the skillful means of the borderless treasury of fearlessness, and the skillful means of expounding all dharmas without remainder.
First a question: why must skillful means be listed in ten kinds? Because once skillful means become fixed in form they are no longer skillful means. Among the ten there are some of quantity (measureless), some of quality (inconceivable), some of object (taming), some of time (unspeakable time), and some of dharma (expounding dharmas of every kind · expounding all dharmas without remainder) — every one of them is saying ‘according to a different condition there is a different point of entry.’ Brought down to the ground: it is the same in teaching others and in one's own practice — when one set of methods has been used for a long time one should be on guard, for it may by now be a habit rather than a skillful means.
Bodily activity · verbal activity · vastness: three clauses returning to the persons of sentient beings
The thirty-first through the thirty-third clauses draw the virtuous functioning spoken of above back to the place where one meets other people.
The thirty-first clause speaks of bodily activity: “causing all sentient beings who see him to rejoice and not to give rise to slander; they give rise to the mind of awakening and never turn back from it.” This clause states the effect of bodily activity very concretely — people see you and rejoice, they do not give rise to slander, and because of it they even arouse the mind. The thirty-second clause speaks of verbal activity: “he obtains the pure knowledge that understands the language of all sentient beings, all his words and phrases are complete in adornment, they answer everywhere to sentient beings, and all are caused to rejoice.” The thirty-third clause then strings the two graphs “vast” through seven occurrences: vast spiritual powers, vast wisdom, vast worlds, vast lands, vast multitudes of sentient beings, vast dharmas, and the treasury complete in vast adornment.
Clear away a misreading: the accomplishing of the two activities of body and speech is not image-management. The criterion in the sutra is “those who see him rejoice” and “all are caused to rejoice” — the criterion lies with the other person, not with how one feels about oneself.
Perfectly accomplishing the practices and vows of dedication, and the fourteen kinds of faculty
The thirty-fourth clause is a small conclusion: “he perfectly accomplishes the practices and vows of Samantabhadra's dedication, obtaining the pure body, the pure mind, and the pure understanding of all the buddhas,” followed by “he gathers in the merits of the buddhas, abides in the sphere of the buddhas, the seal of wisdom shines everywhere … and for all sentient beings he displays the accomplishing of right awakening.” The three purities (body · mind · understanding) stand over against the three activities above, the one at the station of the cause and the other in the virtue of the fruit.
The thirty-fifth clause speaks of “faculties,” and lists fourteen kinds in one breath: the keen and sharp faculty, the tamed and compliant faculty, the faculty of sovereignty in all dharmas, the inexhaustible faculty, the faculty of diligently cultivating all roots of goodness, the faculty of the equality of the spheres of all buddhas, the faculty of great vigor that confers upon all bodhisattvas the prediction of non-retrogression, the faculty of understanding the vajra-realm of all buddha-dharmas, the faculty of the vajra-flame illumined by the light of the wisdom of all tathāgatas, the faculty of sovereignty in discriminating all faculties, the faculty of establishing measureless sentient beings in omniscience, the borderless and vast faculty, the faculty complete in all things, and the pure and unobstructed faculty.
The “faculty” here is not the faculties of eye, ear, nose, tongue, body, and mind; it is the root of a capacity, the ground of being equal to something. Among the fourteen, four are set up for the sake of others (the faculty of great vigor that confers the prediction, the faculty of establishing measureless sentient beings in omniscience, and the like) — which shows that the faculties of this station do not grow for oneself alone.
The ten kinds of spiritual power and the entering of the gate of Samantabhadra
The thirty-sixth clause lists ten kinds of bodhisattva spiritual power, of which three most display the Huayan character: “the spiritual power of displaying all buddha-lands everywhere without moving his body” — unmoving and yet pervading; “the spiritual power of gathering all buddha-lands together and placing them in a single spot” and “the spiritual power of a single body filling all buddha-lands” — one drawing in and one letting out, exactly a pair; and the last, which is the longest: “the spiritual power of establishing in order, within a single pore, unspeakable worlds, of roaming everywhere through the places of awakening of all the buddhas of the Dharma realm, and of revealing this to sentient beings so that they all gain entry into the gate of great wisdom.”
The thirty-seventh clause, “he enters the gate of Samantabhadra and gives rise to the bodhisattva practice,” has a boundary-line for its last sentence: “he never gives rise to the mind of the two vehicles.” The thirty-eighth clause, “he cultivates Samantabhadra's practice of skillful means … he is born in the family of the Tathāgata and abides in the bodhisattva way” — “born in the family of the Tathāgata” is a term of station, and the sutra says it of itself.
Brought down to the ground: the ten kinds of spiritual power sound very far from human beings, but their common frame is only one sentence — unmoving and yet able to pervade. If today one cannot pervade the ten directions, one may begin by asking oneself whether one has that urgency of ‘I am not at ease unless I get moving.’
A single hair-tip · a single thought-moment · a single body: three clauses on containing
The thirty-ninth through the forty-first clauses are the most famous group in this dedication; the three clauses speak of three kinds of containing.
The thirty-ninth clause speaks of space: “within a place the size of a single hair-tip he wholly contains all the unspeakably unspeakable lands throughout empty space and pervading the Dharma realm, and causes them all to be clearly seen,” with the addition “as it is with a place the size of a single hair-tip, so it is likewise with each and every place the size of a hair-tip throughout the Dharma realm and the realm of empty space.” The fortieth clause speaks of time and mind: “within a single thought-moment of mind he displays the thought-moments of mind of a single sentient being through unspeakably unspeakable kalpas,” extended to all sentient beings. The forty-first clause speaks of the body: “within a single body he is able to contain the unspeakably unspeakable bodies of the whole Dharma realm,” and then adds one crucial line — “and yet the realm of sentient beings is thereby neither increased nor diminished.”
That line is the key to preventing a misreading: measureless bodies have been contained, and the realm of sentient beings is neither more nor less. So this is not gathering other people inside oneself; it is that there was never any partition to begin with. Brought down to the ground: containing is not expanding one's own capacity; it is taking away a wall that ought never to have been there.
Casting off the three inversions, and entering the upturned and overturned worlds
The forty-second clause speaks of casting off: “he casts off every inversion of conception, inversion of mind, and inversion of view” — the three inversions of conception, mind, and view. What is seen after the casting off is “the pure dharma-bodies of all the buddhas, equal to the realm of empty space,” and the last line turns: “and yet with regard to the body of the Tathāgata there is nothing at all that is obtained.” Precisely when the seeing is clearest, that is when nothing is obtained.
The forty-third clause speaks of entering worlds: the upturned worlds, the overturned worlds, and the vast worlds of every place woven like a net in the ten directions, “with the skillful means of discrimination that is the net of Indra he universally discriminates the whole Dharma realm.” The net of Indra is the net of the palace of the god Śakra, with a jewel in every opening and every jewel mirroring every other — the sutra here borrows it to speak of the skillful means of discriminating the Dharma realm. Then four clauses of “entering into a single world” advance layer by layer, and the last line sets up a boundary: “and yet he does not destroy the marks of their several establishings, and causes them all to be clearly seen.”
Clear away a misreading: being able to enter in is not the same as levelling away the differences. The sutra says expressly “he does not destroy the marks of their several establishings” — each world stays upturned where it should be upturned and overturned where it should be overturned, its look not altered in the least.
Receiving the buddhas' consecration: knowing forty-eight kinds of conception in a single thought
The forty-fourth clause is the longest. After receiving the consecration of the buddhas, “he is wholly able to understand all conceptions,” and the sutra lists forty-eight kinds of conception — beginning from the conception of sentient beings, the conception of dharmas, the conception of lands, the conception of directions, the conception of buddhas; in the middle come the bodhisattva's conceptions of forming, disintegrating, passing away, being born, liberation, and sovereignty; and at the end it comes down to the utterly ordinary conceptions of going, coming, standing, sitting, sleeping, and waking.
First a question: why must the list run all the way from “the conception of buddhas” to “the conception of sleeping”? Because inversion does not divide into great and small. Practitioners are easily on their guard among the conceptions in the high places, and easily let go among such conceptions as rising, sitting, and sleeping. That the sutra arranges the two extremes on a single list is precisely a refusal to let anyone grade them.
And the landing-place of this clause is: “in a single thought he is wholly able to understand them, and yet he is apart from all conceptions and discriminates nothing.” To know forty-eight kinds of conception and at the same time to be apart from all conceptions — knowing and being apart are not two successive steps. Brought down to the ground: being apart from conception is not forbidding thoughts to arise; it is that when they arise one is not dragged along by them.
One and all: five clauses on mutual knowing
The forty-fifth through the forty-ninth clauses are a run of five in the same sentence-pattern — knowing measureless minds within a single mind, knowing measureless places within a single place, knowing measureless deeds within a single deed, knowing unspeakable dharmas within a single dharma (and knowing a single dharma within all dharmas), knowing unspeakable spoken sounds within a single spoken sound.
The forty-eighth clause is the most worth savouring, because it runs both ways: “within a single dharma he knows unspeakably unspeakable dharmas, and within all dharmas he knows a single dharma” — from one to many, and from many to one. And then a line concludes: “such dharmas as these are each and every one differentiated, without obstruction, without contrariety, and without attachment.” The differences remain, and the obstruction is gone — and this is exactly the concrete look of the two graphs “without attachment” in the name of this dedication.
The forty-ninth clause speaks of the faculty of hearing: “he comes to be complete in Samantabhadra's unobstructed faculty of hearing: within a single spoken sound he knows unspeakably unspeakable spoken sounds … and yet he grasps at nothing.” He can hear measureless differences and yet does not stick to any one of them. Brought down to the ground: the stronger a person's power of discrimination, the more easily he is bound by the things he has discriminated; the faculty of hearing at this station is one that can distinguish and yet is not bound by its distinctions.
Expounding all dharmas within a single dharma: the aspect of expounding the Dharma
The fiftieth clause is the longest clause on expounding the Dharma in the whole section. “Within each and every dharma he expounds unspeakably unspeakable dharmas,” and the manner of the expounding is “through measureless times and through all times, according to whatever desires and understandings sentient beings have, according to their faculties and according to the time, he expounds the Dharma for them with the voice of a buddha.”
Three occurrences of “according to” are to be seen clearly: according to desires and understandings, according to faculties, according to the time. What is expounded is settled by the other person, and when it is expounded is settled by the other person too. Then, “with a single wondrous sound he causes the measureless sentient beings in unspeakable assemblies at the places of awakening all to rejoice” — one sound, and everyone receives the use of it: this is the Huayan aspect of expounding the Dharma. Afterwards it is said of one's own side: “according to whatever Dharma he expounds, in thought after thought he is able to enter into realization of it” — every sentence spoken out is one that he himself enters into on the spot.
Clear away a misreading: this is not eloquence. The criterion lies in the two graphs “enter into realization” — if it is spoken and he himself does not enter, the sutra does not count it. The fifty-first clause then says he “cultivates the gate of the practice of the faculties and becomes the great king of practice,” knowing within each and every faculty measureless faculties and measureless delights of the mind — which makes a pair with the fiftieth clause: the one speaks out, the other hears in.
The ten gates of exceedingly subtle knowledge (part one): the world · the destinies of sentient beings · the practices and virtues of bodhisattvas · the great functioning of the virtues of the station
From the fifty-second clause on, the sutra text puts on a different face, and ten clauses in a row all speak of “exceedingly subtle knowledge.” Chengguan sets up a general name for these ten gates: “third, the ten gates from ‘obtains the exceedingly subtle knowledge of form’ onward make plain the vow to obtain the subtle knowing of dharmas that is Samantabhadra's.” He names the ten gates one by one — first, the subtle knowledge of the dharmas of the world; second, the subtle knowledge that knows the destinies of sentient beings; third, the subtle knowledge that knows the practices and virtues of bodhisattvas; fourth, the knowledge that knows the great functioning of the virtues of the bodhisattva's station; fifth, the knowledge that knows the realm of sentient beings; sixth, the knowledge that knows the worlds; seventh, the knowledge that knows the Dharma realm; eighth, the knowledge that knows the entering of kalpas; ninth, the knowledge that knows dharmas; tenth, the exceedingly subtle knowledge that obtains the total knowing of all without remainder.
The first gate lists ten subtleties — form, body, lands, kalpas, ages, directions, times, numbers, the retribution of deeds, and purity — and its landing-place is not in knowing but in the mind: “and yet his mind is not terrified, his mind is not confused, not disturbed, not scattered, not turbid, not base; his mind is tied to a single object, his mind is well settled in quiescence.” First a question: to know so finely, why is it necessary to say “not terrified”? Because what is fine to the utmost can make a person afraid — the forming and disintegrating of worlds, the exact measure of the retribution of deeds; to see these clearly is no light matter. The sutra places the power of concentration after knowledge for just this reason.
The second gate knows the destinies of sentient beings, listing ten: destinies, dying, being born, standing, dwelling-places, kinds, spheres, practices, grasping, and clinging to conditions. Beneath this gate Chengguan notes the plainest of explanations: “‘standing’ means the standing of the lifespan.”
The third gate knows the practices and virtues of bodhisattvas, and the sutra lists twenty-one clauses — the first ten being the several kinds (dwelling-place, spiritual powers, roaming through buddha-lands, the light of the Dharma, the pure eye, the surpassing mind, going to the places of awakening, the knowledge of the gates of dhāraṇī, the expounding from the treasury of eloquence), and the latter eleven all attached to samādhi. Chengguan's outline reads “in the listing of what is obtained there are twenty clauses; the first ten are the several kinds, and the latter ten alike make plain samādhi.”
The fourth gate knows the great functioning of the virtues of the bodhisattva's station, and is the longest clause in the whole section: from the bodhisattva's knowledge of establishing, on through the final-birth bodhisattva, birth in the Tuṣita Heaven, abiding in the heavenly palace, entering the mother's womb, abiding in the mother's womb, being born, the lion-walk of seven steps, dwelling in the royal palace, going forth from the household, sitting at the place of awakening, and breaking the hosts of Māra and accomplishing right awakening, and on to the Tathāgata's releasing of light, his miraculous transformations, his lion-roar and great parinirvāṇa, his pervading of the Dharma realm, and his manifesting of measureless buddha-bodies within a single buddha-body. The sequence of the eight aspects of the accomplishing of the way is walked through completely within this one clause — and it is listed as “exceedingly subtle,” because what this station knows is not that event but every particle within that event.
The ten gates of exceedingly subtle knowledge (part two): the realm of sentient beings · the worlds · the Dharma realm · kalpas · dharmas · the total knowing
The fifth gate knows the realm of sentient beings, listing nine — discriminations, speech, attachments, differing kinds, same kinds, measureless destinies, the inconceivable doings of every kind of discrimination, measureless defilement, and measureless purity. Its landing-place is “with the sunlight of wisdom he illumines the minds of bodhisattvas, causing them to awaken and to be sovereign in wisdom.”
The sixth gate knows the worlds, listing twenty-one, of which two lines make a pair: “making the buddha-lands of the whole Dharma realm into a single buddha-land” and “making a single buddha-land into the buddha-lands of the whole Dharma realm”; and the last three lines turn into simile: knowing all worlds as a dream, as a reflected image, as an illusion. The seventh gate knows the Dharma realm, listing eleven, of which the two lines “knowing that in the whole Dharma realm nothing at all is obtained” and “knowing that in the whole Dharma realm there is no arising” are the places of profundity; and its landing-place is stated with utter plainness — “he accords with the world in giving rise to speech”: knowing that nothing at all is obtained, he goes on speaking properly all the same.
The eighth gate knows kalpas, and of its ten kinds six are the mutual entering of long and short (making unspeakable kalpas a single thought, making a single thought unspeakable kalpas, entering asaṃkhyeya kalpas into a single kalpa, entering a single kalpa into asaṃkhyeya kalpas, entering long kalpas into short kalpas, entering short kalpas into long kalpas); and there is besides the deepest line of all, “knowing that all kalpas are not kalpas” — a kalpa is a kalpa only because it is set up in mutual dependence.
The ninth gate knows all dharmas, and among its ten kinds three lines turn one into the next: “all dharmas entering a single dharma,” “a single dharma entering all dharmas,” “all dharmas entering non-dharma.” The tenth gate is the general gathering-in: “bringing forth all exceedingly subtle knowledge,” and at the very end ten knowledges are brought forth — like a shadow, like a dream, like an illusion, like an echo, like a conjuration, like empty space, quiescence, the whole Dharma realm, resting upon nothing, and all buddha-dharmas. The first six are similes, and yet they do not say that objects are like a dream or an illusion; they say that knowledge is like a dream or an illusion — the knowledge brought forth has of itself no substance that can be grasped. When Li Tongxuan took up this passage, it was precisely this string that he cited as the guiding thread of this dedication.
Brought down to the ground: these ten gates are a line running from coarse to fine and from outer to inner. The first gate knows the world; the last gate knows all and yet the knowledge it brings forth rests upon nothing — the more one knows, the less does a knowing self arise.
The ten pairs of not discriminating: dedicating all the way to the true limit
Here the prose turns. The sutra says: “when the bodhisattva-mahāsattva dedicates with a mind of liberation without attachment and without bondage, he does not discriminate the world or the dharmas of the world … does not discriminate dharma or knowledge” — ten pairs, twenty items. Chengguan determines this as “second, dedicating to the true limit,” and says “the text has ten pairs,” pointing out pair by pair what each attaches to: the first pair is the conventional and the real; the second is person and dharma (“because he seeks awakening he is named a bodhisattva”); the third is substance and function, also called subject and object; the ninth is cause and fruit (“‘perfectly awakened’ is with respect to the person tallying with the dharma, and differs from the ‘awakening’ above”); and the tenth is “the teaching-dharma and the teaching-knowledge set over against one another.” In explaining the third pair he cites the Liang She lun, “with regard to the discriminated other-dependent nature, he does not see the practice that is practiced nor the way that is able to practice,” and says “this is precisely that sense: that is, when the realizing knowledge is able to practice, one goes forth and is released.”
Of these ten pairs, the most intimate are the seventh, “does not discriminate self or other,” and the eighth, “does not discriminate the thing given or the one who receives what is given.” After all the virtuous functioning of the sixty-one clauses above, if there still remains an ‘I am dedicating’ and a ‘he receives my dedication,’ then the whole of it is still within bondage.
Chengguan says of the passage on the practice of the station as a whole, “the former makes plain the vastness, the latter displays the profundity” — the vastness is those sixty-one clauses, and the profundity is these ten pairs. First a question: why must the profundity be placed after the vastness? Because only when there has been gaining can there be talk of non-attachment; when a person who has never done anything says “I discriminate nothing,” that is empty talk. Brought down to the ground: these ten pairs are the measuring-rod for the preceding sixty-one clauses, not a replacement for them.
The ten liberations without attachment and without bondage: from the one place of mind, all ten places are freed
After the ten pairs the sutra concludes with ten clauses: mind, body, speech, deeds, retribution, the world, the buddha-lands, sentient beings, dharmas, and knowledge — all ten places are said to be “liberated without attachment and without bondage.” Chengguan attaches their sequence in a single line only: “because the mind is unbound, body and the rest are now all without bondage or attachment.”
That sentence nails down the structure of the whole passage: the ten places are not ten separate assignments to be cultivated; when the one place of mind loosens, the other nine loosen along with it. Looking back to the question Chengguan put to himself when explaining the name, “with regard to what is there no bondage or attachment?” — what he answered with was precisely these ten places; head and tail are buckled together here.
Clear away a misreading: do not read these ten clauses as a checklist of ten states. It is a sentence of cause and effect: the mind's being unbound comes first, and body and the other nine places come after. Brought down to the ground: when examining what still binds you, there is no need to go through the places one by one — examining that one place, the mind, is enough.
A dedication identical with that of the buddhas of the three times: seven rounds of matching
Next the sutra takes the buddhas of the three times as the standard: “he practices dedication as the buddhas of the three times practiced dedication when they were bodhisattvas” — note the four graphs “when they were bodhisattvas,” which take the buddhas as they were on the ground of the cause, not on the ground of the fruit.
Below this, round after round is matched to the three times: studying the past · accomplishing the future · abiding in the present (dedication); abiding securely · not abandoning · according with (the way of dedication); diligently cultivating · accomplishing · understanding (the teaching of the buddhas); fulfilling · accomplishing · abiding in (the equality of the buddhas); practicing · abiding in · being equal to (the spheres of the buddhas); and at the last four clauses spoken generally of “all the buddhas of the three times” — obtaining their roots of goodness, being complete in their lineage, abiding in what they practice, and according with their spheres.
First a question: why must it be matched round after round like this? Because what dedication most has to fear is inventing itself. The dedication of this station is not a scheme one thinks up oneself; it is walking the very road the buddhas of the three times walked on the ground of the cause. Chengguan determines this passage as belonging to what “makes plain how the dedication accomplishes benefit.” Brought down to the ground: so-called correct dedication has its criterion not in whether it feels right, but in whether it runs on the same track as what the buddhas practiced on the ground of the cause.
One graph in the concluding of the name: why it is “the dedication of the mind of liberation”
At the concluding of the name the sutra reads: “Sons of the Buddha! This is called the bodhisattva-mahāsattva's ninth dedication of the mind of liberation without attachment and without bondage.” When the ten names were listed at the head of the chapter it read “the dedication of liberation without attachment and without bondage,” without the graph “mind”; at the concluding of the name a “mind” has been added.
Chengguan gives an account of this one graph's difference: “third, concluding the name. Because it has been expounded extensively from the very beginning, the word ‘mind’ is present.” — because from the very start the sixty-one clauses were expounded by way of that mind, the “mind” is carried along when the name is concluded. This is not a copyist's divergence; the text has its ground.
In the sixty-fascicle Avataṃsaka the name of this dedication reads “the dedication of liberation without bondage and without attachment,” the order of the two graphs “attachment” and “bondage” being inverted, and both its question raised and its concluding of the name carry the graph “mind”; the Pusa yingluo benye jing for its part reads “the dedication of liberation without bondage,” without even the graph “attachment.” The names in the three witnesses are all recorded here, and no adjudication is made.
The benefit accomplished by the dedication: three kinds of fruit
After the concluding of the name comes the fruit of the station. Chengguan determines it as three fruits: “first, the fruit accomplished at present, within which the earlier part is benefit to oneself and the later part, from ‘in order to’ onward, is benefit to others; second, from ‘wherever’ onward, the accomplishing of the fruit yet to be obtained, of which the first is benefit to oneself and the later part, from ‘to the exhaustion of the future’ onward, embraces both oneself and others; third, from ‘Samantabhadra’ onward, making plain the fruit finally accomplished, in which cause and fruit are unobstructed.”
The fruit accomplished at present is accomplished before one's eyes: “none of the vajra encircling mountains is able to destroy him; among all sentient beings he is first in form and appearance, with none who can equal him; he is able to crush all the evil works of Māra” — this is benefit to oneself; “in order to awaken all sentient beings he expounds the dharmas of the buddhas with skillful means” — this is benefit to others. The fruit yet to be obtained is what will certainly be obtained hereafter: “wherever he is born, whether walking or standing, he constantly meets with a retinue that will not be broken up” is benefit to oneself, and “to the exhaustion of future kalpas he cultivates the bodhisattva practice, constantly without rest and without any support” embraces both oneself and others. The fruit finally accomplished has only one sentence: “the practices and vows of Samantabhadra grow and become complete in him; and he obtains omniscience, does the work of a buddha, and accomplishes the sovereign spiritual powers of a bodhisattva.”
The end of the three fruits comes to rest upon Samantabhadra, joining head to tail with the opening of the sixty-one clauses, “accomplishes the bodily activity of Samantabhadra.” When Chengguan explains why this dedication “does not vow to become a buddha but vows to become Samantabhadra,” he says: “because Samantabhadra runs through both before the station and after the station, and having attained the way he does not abandon the practice of the cause, and to the very exhaustion of the realm of beings he benefits and gladdens sentient beings” — not seeking an early conclusion, but only to go on for a long time.
Fifty-one stanzas: the verses rearrange the prose once over
The verses restating are one hundred and two lines, fifty-one stanzas. Chengguan's outline is: “the fifty-one stanzas divide into two: first they restate the practice of the station, and the last two the fruit of the station. Within the former there are three: the first three stanzas restate the roots of goodness dedicated; second, from ‘what is cultivated’ onward, forty-four stanzas restate the practice of dedicating; third, from ‘the past’ onward, two stanzas restate how practice accomplishes benefit.” The numbers come out exactly: three plus forty-four plus two is forty-nine, and the remaining two restate the fruit of the station.
There are two places where the verses differ from the prose, and they are worth noting.
First, the verses restate only the vastness and do not restate the profundity. Chengguan says it plainly: “second, in restating the dedication he restates only the vastness and omits to restate the profundity, since it is present throughout the vastness.” — those ten pairs of not discriminating are not separately set up in the verses, because they are already present throughout the several gates of the vastness.
Second, the sequence of the verses differs from that of the prose. Chengguan matches them one by one: first, three stanzas restate the subtle knowledge of the world; second, one stanza restates the destinies of sentient beings; third, two stanzas restate, out of order, the fifth, the realm of sentient beings; fourth, three stanzas restate the third, the practices and virtues of bodhisattvas; fifth, from “the ten directions” onward, twenty-seven stanzas restate the fourth, the great functioning of the virtues of the station; sixth, from “numbered” onward, one stanza restates the eighth, the knowledge that knows kalpas; seventh, one stanza restates the sixth, the knowledge of the worlds; eighth, two stanzas restate the seventh, the knowledge of the Dharma realm; ninth, one stanza restates the ninth, the knowledge that knows dharmas; tenth, two stanzas restate how the knowledge of all dharmas accomplishes benefit. He uses the two graphs “restate out of order” particularly of the third — the realm of sentient beings, which ought to have come on stage fifth, has been brought forward to third, and he gives the reason too: “since the realm is precisely the nature of the faculties.” The ninth gate and the seventh are put together in one place, the reason being that “dharma and the nature of the Dharma realm raise one another up. In the division above, the meanings of the two gates must necessarily interpenetrate, and so the stanzas stand in one place.” The matching of the ten gates reckons up to forty-three stanzas; and out of these forty-four stanzas Chengguan further separates one stanza as restating the ultimate of Samantabhadra in his own portion, the remaining forty-three restating the ultimate of advancing beyond — and the one stanza of difference lies here.
The twenty-seven stanzas restating the great functioning of the virtues of the station are the weightiest passage of the whole verse section — from “all the buddhas of the worlds of the ten directions” onward, the descent of the spirit, the dwelling in the womb, the birth, the seven steps, the dwelling in the palace, the going forth from the household, the sitting at the place of awakening, the breaking of Māra, the turning of the wheel of Dharma, and the parinirvāṇa and the raising of stūpas — the eight aspects run through the verses more completely than they do in the prose. What the prose passed over with the three graphs “exceedingly subtle,” the verses spread out over a full twenty-seven stanzas.
The last four stanzas are the most memorable place in the whole chapter: “if a person knows this and dedicates, then he is equal to the practice of those buddhas”; “if a person is able to cultivate this dedication, then he is studying the way that the buddhas practice” — the vastness of the sixty-one clauses is gathered into a gate that even an ordinary person can take hold of. Brought down to the ground: it does not matter if one cannot finish reading those sixty-one clauses; these two stanzas are the key handed to the reader.
Lineage
As for the name of this dedication, the ancients each had their own way of reading it, each following his own track.
Chengguan, following the practice of sentence-by-sentence commentary that has come down from The Ten Grounds, determines the prose of the eighty-fascicle text as the two parts of the practice of the station and the fruit of the station, with the practice of the station in three parts and the practice of the vow in ten gates, and explains the name by the two senses of the substance of the practice and the function of the practice, citing the Pusa yingluo benye jing, “because dharmas are not two, because prajñā is unborn, because the two truths are equal, and because the three times are of one single mark,” as attestation. Fazang's Tanxuan ji speaks with respect to the sixty-fascicle text, and his outline reads “from here on, third, making plain that the practice at its utmost tallies with the real, which is the dedication to the true limit. Further, what precedes makes plain that the practice is vast; what follows here manifests that the practice is profound”; he explains the name by “not being fettered by conception and thought is named being without bondage or attachment. Roaming in emptiness without obstruction, one brings dedication to completion.” He determines the last four dedications generally by four phrases — “the preceding seven make plain the gathering of phenomena so as to be directed toward principle; this eighth makes plain that phenomena are exhausted and principle appears … after it, the ninth makes plain the arising of function from principle, and the tenth makes plain that the function is identical with the substance and that the substance is used as function” — and within his track this dedication is “the arising of function from principle.” Li Tongxuan for his part follows neither of these two tracks: he matches the perfection of power to this station, takes the deity whom Sudhana saw as what is symbolized, makes a long outline of this dedication into seven portions, and establishes of himself ten kinds of subtlety (the buddha-body · buddha-knowledge · the buddha's taking birth · gathering in all the sentient beings of the world · the lands · the ocean-assembly of bodhisattvas · the bodhisattva's seeing the buddhas · the buddha's voice · times and kalpas · spiritual powers and the strength of the way) so as to gather in the sutra's gates of exceedingly subtle knowledge, stating himself that “ten kinds of subtlety are set up so as to indicate them briefly, and all the rest follow this pattern.” The scriptural witness relied upon by the three, their method of dividing, and their track for explaining the name are each different; here they are recorded, and no adjudication is made as to which stands higher.
In the matter of numbers too there are things to be recorded. Chengguan states the vastness as “sixty gates,” whereas in the base text the enumerated clauses headed by “with a mind of liberation without attachment and without bondage” are in fact sixty-one; he determines the gate of the practices and virtues of bodhisattvas as “in the listing of what is obtained there are twenty clauses,” whereas the sutra lists twenty-one clauses. It is the same with the passage on reverence — the sutra makes its text of one general statement plus nine clauses of several display, and Chengguan's outline reads “reverence is first stated as a whole … next, from ‘namely’ onward, the several display,” whereas Li Tongxuan reckons it as “the portion that gives rise to the ten kinds of reverence,” raising it straight off by the number ten. The methods of reckoning differ, and both are recorded without adjudication.
It is the same with the divergence of a single name. The eighty-fascicle text reads “without attachment and without bondage,” the sixty-fascicle text reads “without bondage and without attachment,” and the Benye jing reads “liberation without bondage”; the eighty-fascicle text's enumeration of the name has no graph “mind” while its concluding of the name has one. These three names are all recorded here, and one is not taken up so as to discard the other two.
考據Apparatus
十迴向之第九。金剛幢菩薩自徵自答，先明所迴之善根在於「心生尊重」，次以「以無著無縛解脫心」一句貫起六十餘門普賢德用，末以十對「不分別」歸於實際，結名作「第九無著無縛解脫心迴向」——結句有「心」字，與品初列名之「無著無縛解脫迴向」不同形，照底本逐字錄。澄觀判本迴向長行「先明位行、後顯位果」，位行之廣釋「前明廣大、後顯甚深」，廣大有六十門、甚深有二十門、并前尊重進修二十門，「總有百門，顯圓融無盡深廣無礙為大迴向」〔T35n1735 0727b14〕。重頌五十一偈一百二行。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 底本 T279 三十九品 | 品二十五 十迴向品·說分第九無著無縛解脫迴向（第五會 兜率天宮·卷三十一〔T10 0165a29〕–〔0171a06 前〕）；徵句「佛子！云何為菩薩摩訶薩無著無縛解脫迴向？」〔T10n0279 0165b06〕，訖句「已住如來無上行，悉知諸佛自在力。」〔0170c26〕；次迴向「佛子！云何為菩薩摩訶薩等法界無量迴向？」起於〔0170c27〕，即次單元之界 |
| 澄觀《華嚴經疏》·品之十分 | 品文十分（三昧·加·起·本·說·瑞應·結通·證成·偈讚勸修·校量功德），本迴向屬第五說分之第九 |
| 澄觀《華嚴經疏》·本迴向之科 | 「第九無著無縛解脫迴向。長行中亦先明位行、後顯位果。前中亦三，今初牒名徵起。」〔T35n1735 0727a05〕；科起〔0727a05〕–訖〔0729c21〕，次科「第十等法界無量迴向」起於〔0729c21〕 |
| 澄觀·位行三分 | 「第二廣釋中分三：一明所迴善根、二『佛子』下能迴向行、三『菩薩摩訶薩如是迴向時如三世』下明迴向成益。」〔T35n1735 0727a24〕 |
| 澄觀·願行之二分 | 「第二正明願行中義有十門，文分為二：第一廣顯其相、二『佛子菩薩摩訶薩以彼善根如是迴向所謂心無縛』下總結多門。」〔T35n1735 0727b07〕；廣顯其相復分「先明眾生及菩提迴向、後『佛子菩薩摩訶薩以無著無縛解脫心迴向不分別』下實際迴向」〔0727b10〕 |
| 澄觀·廣大六十門之開合 | 「就廣大六十門廣顯普賢自在德用，大分為二：初之四門總顯、餘皆別明。」〔T35n1735 0727b15〕；別明「略分為二：初二十三門顯普賢自分究竟，即位中普賢；後三十四門顯普賢勝進究竟，即位後普賢。」〔0727b28〕 |
| 澄觀·十門微細智 | 「第三『得色甚微細』下十門，明願得普賢微細知法。」〔T35n1735 0728b04〕；十門逐科標名〔0728b10〕〔0728b23〕〔0728b24〕〔0728b26〕〔0728c17〕〔0729a06〕〔0729a10〕〔0729a19〕〔0729a21〕〔0729b02〕 |
| 澄觀·結名與位果 | 「第三結名。從初廣說，故有心言。」〔T35n1735 0729b26〕；「第二位果，成三種果」〔0729b26〕 |
| 澄觀·頌科 | 「第二應頌。五十一偈分二：先頌位行、後二位果。前中三：初三頌所迴善根、二『所修』下四十四頌頌迴向行、三『過去』下二頌頌行成利益。」〔T35n1735 0729b30〕 |
| 法藏《探玄記》（六十華嚴疏） | 就六十本判第七至第十四迴向為一組：「第八如相迴向同理……後第九明從理起用、第十明用同體同體而用，故云法界迴向也。」〔T35n1733 0267c08〕；本迴向段之釋在〔T35n1733 0264a29〕–〔0264c10〕一帶，其科作「自下第三明行極契真即實際迴向。又前明行廣大，此下彰行甚深」〔0264b06〕 |
| 李通玄《新華嚴經論》 | 「第九無著無縛解脫迴向者，以力波羅蜜為體，以善財所見天神為所表此位之行也。」〔T36n1739 0865c03〕；長科本迴向為七段〔0865c22〕，第七段「已下有一百二行頌，文義自具，兩行一頌」〔0866a11〕 |
| 六十華嚴 T278 對位 | 品二十一 金剛幢菩薩十迴向品·第九無縛無著解脫迴向〔T09n0278 0528b05〕–〔0532c04〕；次迴向「佛子！何等為菩薩摩訶薩第十法界等無量迴向？」起於〔0534a03〕 |
| 四十華嚴 T293 | 〔查無〕。該譯唯出品三十九〈入不思議解脫境界普賢行願品〉，於本品無對校 |
「無著無縛解脫」之名何解——澄觀以行體、行用二義釋之，並引《菩薩瓔珞本業經》為證：
「今初牒名徵起。謂理智無依，不為能所見著相惑所縛，由此即名解脫，此約行體釋之。故《本業》云『以諸法無二、般若無生、二諦平等、三世一合相故。』又解脫者，亦作用自在，如不思議等，此約行用，由攝善根皆用迴向普賢三業無邊自在德用故。」〔T35n1735 0727a06〕
於何無縛著·不為何所縛著——澄觀自設二問而自答：
「於何無縛著耶？謂心等十，以自身有心身口業果，及所作佛事，有世界佛剎，眾生法智等故。不為何等所縛著耶？略如上說。別有十事五對：一由離凡故不縛生死，以出小乘不著二乘。二離六識取不縛外境，離第七執不著於內。三離現行縛無種子著。四不取有縛、不執空著。五無惑障縛、無智障著，皆縛麁著細。」〔T35n1735 0727a12〕
何以此迴向不願成佛而願成普賢——
「此一迴向不願成佛願成普賢者，以普賢通於位前及以位後，得道不捨因行，窮盡生界利樂有情，故願成普賢兼二迴向。」〔T35n1735 0727b22〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 無著無縛解脫心 | — | 「以無著無縛解脫心，成就普賢身業」〔T10n0279 0165b18〕 | 能迴之心。澄觀曰「於中無著無縛解脫心是能迴之心，成就普賢身業正是所向。他皆倣此，前諸善根即是所迴」〔T35n1735 0727b19〕；又曰「約脫惑障無縛無著，即是解脫。約用解脫，乃無縛著之解脫」〔0727a22〕。六十華嚴名序互倒作「無縛無著解脫」〔T09n0278 0528b05〕 |
| 尊重 | — | 「於一切善根，心生尊重」〔T10n0279 0165b07〕 | 所迴善根之相。澄觀曰「今初，先總標尊重，以一毫之善皆佛因故、無非佛所流故」〔T35n1735 0727a27〕 |
| 隨順忍可 | — | 「於如是等種種善根，皆生尊重，隨順忍可」〔T10n0279 0165b13〕 | 澄觀以進修十句之前五釋此二語「一欣樂故尊重、二信解故忍可、三自隨順、四令他順、五總顯無著以該上四」〔T35n1735 0727b03〕 |
| 普賢 | Samantabhadra（此經一律義譯「普賢」） | 「成就普賢身業」〔T10n0279 0165b18〕 | 本迴向所向之德。澄觀曰「以普賢通於位前及以位後，得道不捨因行」〔T35n1735 0727b23〕；門之分二亦以此立——「初二十三門顯普賢自分究竟，即位中普賢；後三十四門顯普賢勝進究竟，即位後普賢」〔0727b28〕 |
| 陀羅尼門 | dhāraṇī（古傳存音「陀羅尼」·義譯「總持」） | 「具足普賢無礙音聲陀羅尼門」〔T10n0279 0165b22〕 | 能持不失之門。本迴向列四門——無礙音聲·見一切佛·解了一切音聲·一切劫住〔0165b21〕–〔0165b26〕 |
| 甚微細智 | — | 「得色甚微細智、身甚微細智」〔T10n0279 0167b13〕 | 幽微難知之事，智能知之。澄觀標其總名曰「第三『得色甚微細』下十門，明願得普賢微細知法。」〔T35n1735 0728b04〕 |
| 不分別 | — | 「不分別若世間、若世間法」〔T10n0279 0169b07〕 | 實際迴向之相。澄觀曰「第二迴向實際。文有十對：初即假實對。二即人法，求菩提故名菩提薩埵。三即體用，亦名能所」〔T35n1735 0729b12〕 |
| 因陀羅網 | indra-jāla（古傳音寫「因陀羅」·帝釋天之網） | 「以因陀羅網分別方便普分別一切法界」〔T10n0279 0166c19〕 | 重重無盡之喻依。本迴向唯此一見，繫於入仰覆世界之門 |
| 薩婆若 | sarvajña（古傳音寫「薩婆若」·義即一切智） | 「出生無量善巧方便分別諸法薩婆若智」〔T10n0279 0169a22〕 | 一切智。全段唯此一見，餘處皆作「一切智」 |
| 阿耨多羅三藐三菩提 | anuttarā samyaksaṃbodhi（古傳音寫） | 「菩薩破魔軍眾成阿耨多羅三藐三菩提甚微細」〔T10n0279 0168a04〕 | 無上正等正覺 |
| 無縛解脫迴向 | — | 《菩薩瓔珞本業經》十迴向第九之名「名無縛解脫迴向」〔T24n1485 1017c16〕 | 本業經作「無縛解脫」，無「著」字；澄觀引其釋義句為本迴向釋名之證〔T35n1735 0727a09〕 |
三、譬喻·修辭
本迴向長行無一「譬如」句（底本本單元「譬如」零見），與第八真如相迴向之百喻連句迥異——所迴之心既名無著無縛，其文亦不以喻取象，而以句式之重疊自顯。其修辭之骨在下列四事。
(一) 一句貫串之複沓——「以無著無縛解脫心」一語於本單元凡六十二見〔T10n0279 0165b18〕起，其中六十一見為列舉款式之句首（成就·清淨·圓滿·發起·具足·成·修·住·入·勤修·成滿），末一見〔0169b07〕為轉入實際迴向之句。能迴之心一字不易而所向之德門門不同，澄觀所謂「他皆倣此」〔T35n1735 0727b20〕即指此體。
(二) 一多相即之迴文——「於一眾生身中，示修一切菩薩行……如一眾生身，一切眾生身悉如是」〔T10n0279 0165b29〕；「如一毛端量處，遍法界、虛空界一一毛端量處悉亦如是」〔0166c03〕；「如一身，乃至周遍法界一切身悉亦如是」〔0166c10〕；「如於一處，於一切處悉亦如是」〔0167a17〕；「如於一業，於一切業悉亦如是」〔0167a20〕；「如於一言音，於一切言音悉亦如是」〔0167a27〕。先舉一事之能，次以「如一……一切……悉亦如是」推之法界——此為本迴向最密之句型。
(三) 十智之六喻——長行之末「生如影智，生如夢智，生如幻智，生如響智，生如化智，生如空智，生寂滅智，生一切法界智，生無所依智，生一切佛法智」〔T10n0279 0169b03〕：影·夢·幻·響·化·空六喻連舉，而所生者非境而是智。李通玄牒此段曰「若文若義皆如實智生、如影智生、如夢、如幻、如響、如化、如空，乃至無所依等智生也」〔T36n1739 0866a14〕。
(四) 頌中之光與海——重頌以象取義者四象五句：「應然明淨智慧燈，滅彼生死愚癡闇」〔T10n0279 0170a24〕（燈喻智）·「見諸眾生沈欲海」〔0170a21〕（海喻欲）·「大師子吼出妙音」〔0170a23〕與「人師子王出世時」〔0170a25〕（師子喻佛之無畏）·「十方所有諸國土，悉入毛孔無有餘」〔0170b04〕（毛孔容剎）。長行中對應之象唯「以智日光照菩薩心」〔0168b11〕一句。
四、異譯對勘
本單元要句之漢譯校本：實叉難陀 T279（底本·卷三十一）· 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）。四十華嚴 T293 無此品，不入對勘。
句一 迴向之名
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！云何為菩薩摩訶薩無著無縛解脫迴向？ | T10n0279 0165b06 |
| 佛馱 T278 | 佛子！何等為菩薩摩訶薩第九無縛無著解脫心迴向？ | T09n0278 0528b05 |
| 佛馱 T278·品初列名 | 九者、無縛無著解脫迴向 | T09n0278 0488c01 起之十名列句 |
| 《菩薩瓔珞本業經》 | 以諸法無二、般若無生、二諦平等，過去一合相、現在一合相、未來一合相故，名無縛解脫迴向 | T24n1485 1017c14 |
異文所繫：(甲) 80 作「無著無縛」，60 作「無縛無著」，二字互倒。(乙) 60 之徵句自帶序數「第九」與「心」字（「解脫心迴向」），80 之徵句無序數亦無「心」字，而其結句作「第九無著無縛解脫心迴向」〔T10n0279 0169b29〕，與 60 之徵句同帶「心」字。澄觀於結名處自釋此「心」曰「第三結名。從初廣說，故有心言」〔T35n1735 0729b26〕。(丙) 本業經之名唯作「無縛解脫迴向」，無「著」字；澄觀引其句時復合「過去一合相、現在一合相、未來一合相」為「三世一合相」〔T35n1735 0727a10〕。三名並錄不判。
句二 所迴善根之相
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！是菩薩摩訶薩於一切善根，心生尊重。所謂：於出生死，心生尊重；於攝取一切善根，心生尊重 | T10n0279 0165b07 |
| 佛馱 T278 | 此菩薩摩訶薩於一切善根，不生輕心，不輕出生死心，不輕攝善根心，不輕專求一切善根心，不輕悔過心，不輕隨喜善根心，不輕禮他方佛心，不輕恭敬合掌業心 | T09n0278 0528b06 |
異文所繫：80 正說作「心生尊重」，60 反說作「不生輕心」——一取表詮、一取遮詮，所顯之行同而句法相反。80 之九句與 60 之八句，名目大同（出生死·攝善根·希求善根·悔過·隨喜·禮佛·合掌恭敬）而數不齊；80 另有「於頂禮塔廟」「於勸佛說法」二句〔T10n0279 0165b12〕。全錄不判。
句三 結名與位果之首
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！是為菩薩摩訶薩第九無著無縛解脫心迴向。菩薩摩訶薩住此迴向時，一切金剛輪圍山所不能壞，於一切眾生中色相第一無能及者 | T10n0279 0169b29 |
| 佛馱 T278 | 佛子！是為菩薩摩訶薩第九無縛無著解脫心善根迴向。菩薩摩訶薩安住此迴向，一切善根迴向，一切金剛山所不能壞，於一切眾生，第一殊勝 | T09n0278 0532c04 |
異文所繫：(甲) 60 之結名多「善根」二字（「解脫心善根迴向」）。(乙) 80「一切金剛輪圍山」↔ 60「一切金剛山」。(丙) 80「於一切眾生中色相第一無能及者」↔ 60「於一切眾生，第一殊勝」——80 明言「色相」，60 但云「殊勝」。場景結構（結名·不壞·勝於眾生·摧魔·值佛·持法·普賢行願增長）二本全同。
重頌之有無
60 本此迴向段亦有重頌，其逐偈對勘未作，據實標闕。80 本重頌五十一偈一百二行〔T10n0279 0169c11〕–〔0170c26〕，李通玄計之曰「已下有一百二行頌，文義自具，兩行一頌」〔T36n1739 0866a11〕——與底本行數相符。
五、宗義之經據〔眼〕
(一) 能迴之心即無著無縛解脫心——本迴向之體，經以一句立之而六十一款不易：「以無著無縛解脫心，成就普賢身業」〔T10n0279 0165b18〕以下，句首之心恒一，句下之德無盡。澄觀分能所曰「無著無縛解脫心是能迴之心，成就普賢身業正是所向。他皆倣此，前諸善根即是所迴」〔T35n1735 0727b19〕——能迴·所迴·所向三事在一句中俱足。
(二) 願成普賢而不願成佛——六十門所向皆普賢之身業·語業·意業·精進·陀羅尼·自在力·行·願·根·神力·微細智，而無一門言成佛。澄觀釋其故曰「以普賢通於位前及以位後，得道不捨因行，窮盡生界利樂有情，故願成普賢兼二迴向」〔T35n1735 0727b23〕。此為本迴向與前八迴向最異之處。
(三) 廣大與甚深二門——「前明廣大、後顯甚深，廣大迴向有六十門，甚深之內有二十門，并前尊重進修復二十門，總有百門，顯圓融無盡深廣無礙為大迴向。」〔T35n1735 0727b12〕廣大者，德用之無盡；甚深者，十對之不分別。二者非二事——廣大而不著，方名甚深。
(四) 迴向實際之十對——「不分別若世間、若世間法，不分別若菩提、若菩提薩埵……不分別若法、若智」〔T10n0279 0169b07〕，十對凡二十事。澄觀逐對釋之曰「初即假實對。二即人法，求菩提故名菩提薩埵。三即體用，亦名能所」〔T35n1735 0729b12〕，並於第三對引梁《攝論》「於分別依他起性，不見所行行及能行道」〔0729b14〕為證；第九對「因果。等正覺者，約人契法，異前菩提」〔0729b16〕；第十對「法即教法教智相對」〔0729b18〕。
(五) 心無縛則身等皆無縛——十對之後總結十句：「心無著無縛解脫，身無著無縛解脫，口無著無縛解脫，業無著無縛解脫，報無著無縛解脫，世間無著無縛解脫，佛剎無著無縛解脫，眾生無著無縛解脫，法無著無縛解脫，智無著無縛解脫。」〔T10n0279 0169b14〕澄觀繫其次第曰「由心無縛，今身等皆無縛著也」〔T35n1735 0729b19〕——十事之解脫由心一事而得，非十處各修。
(六) 迴向同於三世諸佛——「如三世諸佛為菩薩時所修迴向而行迴向；學過去諸佛迴向，成未來諸佛迴向，住現在諸佛迴向」〔T10n0279 0169b19〕以下，以學·成·住·安住·不捨·隨順·勤修·成就·了知·滿足等語配三世，凡七番。此段即澄觀所判「三『菩薩摩訶薩如是迴向時如三世』下明迴向成益」〔T35n1735 0727a25〕之所牒。
(七) 華嚴宗眼·十種微細——李通玄於本迴向另立十種微細以攝經之微細智門：「一佛身微細」〔T36n1739 0866b07〕·「二佛智微細」〔0866b10〕·「三佛受生微細」〔0866b12〕·「七菩薩見佛微細」〔0866b27〕·「八佛音聲微細」〔0866c01〕·「九時劫微細」〔0866c04〕·「十神通道力微細」〔0866c06〕，並自陳其為略示之法——「如是微細法門，約立十種微細略以示之，餘皆倣此」〔0866b04〕，末結曰「已上安立十種法門，釋此位中迴向之法，大況如是」〔0866c10〕。
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
釋名二義：
「謂理智無依，不為能所見著相惑所縛，由此即名解脫，此約行體釋之……又解脫者，亦作用自在，如不思議等，此約行用」〔T35n1735 0727a07〕
縛著之十事五對：
「別有十事五對：一由離凡故不縛生死，以出小乘不著二乘。二離六識取不縛外境，離第七執不著於內。三離現行縛無種子著。四不取有縛、不執空著。五無惑障縛、無智障著，皆縛麁著細。」〔T35n1735 0727a15〕
進修十句之科：「文有十句，前五修前，即釋尊重等言，謂一欣樂故尊重、二信解故忍可、三自隨順、四令他順、五總顯無著以該上四。後五進修，一積集勝進、二志樂普賢無方德用、三上入佛境、四善根增勢、五知見逾明。」〔T35n1735 0727b02〕
別顯諸門不可相從別科：
「下別顯中，一一門內皆攝法界自在德用，或理或行、或智或境、或自行或化生、或體或用、或因或果、或人或法，皆各總攝一切法故，不可相從別科」〔T35n1735 0727b25〕
十門微細智之標名：第一世間法微細智〔T35n1735 0728b10〕·第二知眾生趣微細智〔0728b23〕·第三知菩薩行德微細智〔0728b24〕·第四知菩薩位德大用智〔0728b26〕·第五知眾生界智〔0728c17〕·第六知世界智〔0729a06〕·第七知法界智〔0729a10〕·第八知入劫智〔0729a19〕·第九知法智〔0729a21〕·第十得總知一切盡無餘微細智〔0729b02〕。其第三門下注曰「列所得中有二十句，前十別類、後十同明三昧」〔0728b25〕。
行成利益之十句：「顯有十句，初總、餘別。別中，一迴向者，正起修行；二道者，常遊法徑；三迴向教；四平等智；五所緣境；六功行絕修，是佛善根；七了見本源，成如來性；八無礙悲智，是佛所行，如〈出現品〉；九無盡體用，是分齊境。」〔T35n1735 0729b21〕
位果三果：「第二位果，成三種果：一現成果，於中先自利、後『為欲』下利他；二『在在』下成當得果，初自利、後『盡未來』下兼於自他；三『普賢』下明終成果，因果無礙。」〔T35n1735 0729b26〕
頌之十門對位：「於中分十：第一有三偈頌世間微細智。二一偈頌眾生趣，趣由行別故。三有二偈超頌第五眾生界，界即根性故。四有三偈頌第三菩薩行德……五『十方』下二十七偈頌第四位德大用……六『有數』下一偈頌第八知劫智。七一偈頌第六世界智。八二偈頌第七法界智。九一偈頌第九知法智，以法與法界性相互舉。前分二門義必相通，偈居一處。十有二偈頌一切法智成益，位果二段可知。」〔T35n1735 0729c09〕又於頌之總相曰「二頌迴向中但頌廣大，略不頌甚深，以遍在廣大中故」〔0729c05〕。
《演義鈔》T36n1736：以「第九無著無縛」為科起之獨立句，於本迴向段零命中，據實標闕。
法藏《探玄記》T35n1733（六十華嚴疏·判釋淵藪）
法藏於本迴向不立「第九……迴向」式之獨立科起句，其釋隨文而行，故其科在文中見：
「上來廣顯行相，即眾生菩提迴向竟。自下第三明行極契真即實際迴向。又前明行廣大，此下彰行甚深。於中有二：初顯行心無念，總明迴向而無縛著；二『摩訶薩』下明於境無染，別顯迴向而無縛著。」〔T35n1733 0264b05〕
釋「無縛無著解脫心迴向」之所以名：
「上明能緣自體無想。下明能緣業用無念，謂不為想念所羈，名無縛著。遊空無礙而成迴向，故云無縛無著解脫心迴向。」〔T35n1733 0264b18〕
於境無染之四分：「自下明於境無染別明迴向，於中四：初別明無著、二『摩訶薩若於』下別明無縛、三『若於此法而不縛』下別明解脫心、四『摩訶薩以此一切善根』下別明迴向。」〔T35n1733 0264b24〕
七至十四迴向之通判：
「第八如相迴向同理。善根是如相，稱理而迴名如相迴向。此與上下何別者？謂前七明會事向理，此第八明事盡理現，是故行等俱是如相而迴向。後第九明從理起用、第十明用同體同體而用，故云法界迴向也。」〔T35n1733 0267c08〕
李通玄《新華嚴經論》T36n1739（表法異軌）
體與所表：「第九無著無縛解脫迴向者，以力波羅蜜為體，以善財所見天神為所表此位之行也。」〔T36n1739 0865c03〕；又釋天神之表法曰「神表之，明昇進理智幽微像天，靈而不測，神功萬有，以不作而為之」〔0865c20〕。
長科七段：「第一從『佛子』至說頌已來，長科為七段。」〔T36n1739 0865c21〕——一明因中種善根生十種尊重分〔0865c23〕·二明得入普賢微細智境分〔0865c26〕·三明得無別分〔0866a01〕·四明修此迴向得三業無著無縛同三世佛迴向自在分〔0866a03〕·五明得善根不壞所生值佛得自在神通分〔0866a06〕·六明金剛幢菩薩觀眾說頌分〔0866a09〕·七「已下有一百二行頌，文義自具，兩行一頌」〔0866a11〕。其計經文之長，以「紙」與「行」為量——第二段「已上可十五紙經」〔0865c26〕·第三段「有七行經」〔0866a01〕·第四段「有十五行半經」〔0866a03〕·第五段「有九行經」〔0866a06〕。
隨文釋義之總持句：
「第二隨文釋義者，云何為無著無縛解脫迴向？為無性理智無依，即一切無著，一切無縛。」〔T36n1739 0866a12〕
十種微細：一佛身微細·二佛智微細·三佛受生微細·四攝世一切眾生微細·五國土微細·六菩薩眾海微細·七菩薩見佛微細·八佛音聲微細·九時劫微細·十神通道力微細〔T36n1739 0866b07〕–〔0866c09〕；其第九曰「以三世不可說劫一切諸佛，不出一念普在如今。如今現前諸佛，還居未來過去，一時三世參入，劫劫重重無礙」〔0866c04〕。末總結本位之大意：「以無作法身無住智，以十迴向大願調和，令得成就大慈悲利眾生之行海……令使有為無為為一法界自在故，如是迴向。」〔0866c13〕
誌錄不判
- 釋名之軌：澄觀以行體·行用二義釋「無著無縛解脫」〔T35n1735 0727a05〕；法藏以『能緣自體無想·能緣業用無念』二段釋之，而歸於「遊空無礙而成迴向」〔T35n1733 0264b20〕；李通玄則以「無性理智無依，即一切無著，一切無縛」〔T36n1739 0866a13〕立義，並配力波羅蜜與天神表法。三家所依之軌各異。
- 分段之法：澄觀就八十本判長行為位行·位果二分，位行三分而願行十門〔T35n1735 0727a05〕起；法藏就六十本以『會事向理·事盡理現·從理起用·用同體而用』四句通判第七至第十迴向〔T35n1733 0267c10〕；李通玄長科為七段並以紙行計文〔T36n1739 0865c21〕。所依經本與分段之法俱不同。
- 尊重段之數：底本尊重段「心生尊重」凡十見——首句「於一切善根，心生尊重」為總標，「所謂」下九句為別顯〔T10n0279 0165b07〕；澄觀之科作「先總標尊重……次『所謂』下別顯」〔T35n1735 0727a27〕，李通玄則計為「明因中種善根，生十種尊重分」〔T36n1739 0865c24〕，又曰「經云『菩薩摩訶薩於一切善根心生尊重』者，舉十種，意在無盡」〔0866a16〕。一以總別分之，一以十數舉之。
- 廣大門之數：底本「以無著無縛解脫心」領起之列舉款式凡六十一款〔T10n0279 0165b18〕–〔0169b06〕（第六十二見〔0169b07〕為轉入實際迴向之句，非列舉款）；澄觀標之為「廣大迴向有六十門」〔T35n1735 0727b13〕，而其開合作「初之四門總顯、餘皆別明」〔0727b17〕與「初二十三門……後三十四門」〔0727b28〕。所標之總數與所分之細數，並錄不判。
- 菩薩行德門之句數：底本第三微細門〔T10n0279 0167b27〕列「菩薩從初發心……甚微細」凡二十一句（前十為別類·後十一為三昧）；澄觀作「列所得中有二十句，前十別類、後十同明三昧」〔T35n1735 0728b25〕。並錄不判。
七、互讀·承衍
本迴向以「無著無縛解脫心」為能迴之心，其承衍之鏈唯在華嚴一宗與古德所引之論句，餘處零命中，據實標闕。
- 《菩薩瓔珞本業經》T24n1485：三十心之十迴向逐名對位段〔T24n1485 1017c11〕–〔1017c18〕，第九名「無縛解脫迴向」〔1017c16〕。澄觀釋本迴向之名即引此經句〔T35n1735 0727a09〕——此為古德已行之互讀。
- 梁《攝大乘論》：澄觀釋十對之第三（體用·能所）時引之曰「於分別依他起性，不見所行行及能行道」〔T35n1735 0729b14〕，並曰「即此義也，謂證智能行則出離故」〔0729b15〕。此為疏中夾引，非本迴向之直承。
- 〈如來出現品〉：澄觀釋行成利益第八句「無礙悲智，是佛所行，如〈出現品〉」〔T35n1735 0729b24〕——以本品之利益句回指出現品之佛所行，古德所立之品際互讀。
- 李通玄之表法鏈：以力波羅蜜配本迴向、以善財所見天神表此位之行〔T36n1739 0865c03〕——十迴向配十度、配善財知識之軌，於本位見其一例。
- 零命中之誠實記：「無著無縛」與「無縛無著」二形，於《華嚴一乘教義分齊章》T45n1866·《華嚴經旨歸》T45n1871·《華嚴十玄門》T45n1868·《攝大乘論》T31n1594·《瑜伽師地論》T30n1579·《解深密經》T16n0676 皆零命中。本迴向之名不入賢首一系之判教章疏，亦不見於唯識諸論——據實標闕，不以他處之文充之。
八、校本定位
- 實叉 T279（底本）：第九無著無縛解脫迴向〔T10n0279 0165a29〕（卷三十一起）–〔0170c26〕訖。徵起 0165b06 · 尊重總標 0165b07 · 尊重九句 0165b07–b13 · 隨順忍可 0165b13 · 進修十句 0165b15–b17 · 廣大諸門起（成就普賢身業）0165b18 · 陀羅尼四門 0165b21–b26 · 自在力諸門 0165b28 起 · 成普賢行諸門 0165c27 起 · 方便智門 0166a18 · 諸根行願門 0166b07 · 菩薩神力門 0166b14 · 入普賢門 0166b22 · 一毛端量處門 0166b29 · 入仰覆世界門 0166c16 · 佛灌頂知諸想門 0166c24 · 十門微細智 0167b12（色等 0167b12 · 眾生趣 0167b19 · 菩薩行德 0167b25 · 位德大用 0167c15 · 眾生界 0168b01 · 世界 0168b12 · 法界 0168c05 · 諸劫 0168c20 · 一切法 0169a07 · 出生一切 0169a23）· 十對不分別 0169b07 · 十無著無縛解脫 0169b13 · 三世諸佛迴向 0169b14 起 · 結名 0169b29 · 位果 0169c01–c10 · 重頌 0169c11–0170c26。
- 佛馱 T278（晉譯主對校）：品二十一 金剛幢菩薩十迴向品·十名列句 0488b26 起 · 第九無縛無著解脫心迴向 0528b05 起 – 結名 0532c04 · 次迴向（第十法界等無量迴向）0534a03 起。第八如相迴向 0524b19 起 · 訖 0527b15。
- 澄觀《疏》T35n1735：第九科起 0727a05 · 釋名 0727a06–a24 · 廣釋三分 0727a24–a26 · 所迴善根 0727a27–a29 · 迴向行二分 0727a29–b07 · 願行十門二分 0727b07–b12 · 廣大甚深百門 0727b12–b15 · 六十門開合 0727b15–b24 · 別顯不可相從別科 0727b25–c03 · 自分三科 0727c03–c05 · 十門微細智 0728b04–0729b12 · 迴向實際十對 0729b12–b19 · 總結多門 0729b19 · 行成利益 0729b20–b26 · 結名 0729b26 · 位果三果 0729b27–b30 · 應頌科 0729b30–c09 · 頌十門對位 0729c09–c21 · 訖於第十迴向前 0729c21。品之總釋（來意·釋名·宗趣·文十分）0694c06–0695a16。
- 法藏《探玄記》T35n1733：本迴向釋文窗 0264a29–0264c10（實際迴向科 0264b06 · 無縛著釋名 0264b18 · 於境無染四分 0264b24）· 七至十四迴向通判 0267c08–c13。
- 李通玄《論》T36n1739：第九迴向起 0865c03 · 表法 0865c04–c21 · 長科七段 0865c21–0866a11 · 隨文釋義 0866a12 起 · 尊重段釋 0866a16 · 十五紙經總標 0866b01–b06 · 十種微細 0866b07–0866c09 · 總結大意 0866c10–c19 · 訖於第十迴向前 0866c19。
- 《菩薩瓔珞本業經》T24n1485：十迴向名段 1017c11–c18（第九「無縛解脫迴向」1017c15）。
- 異讀：本單元 T279 範圍〔0165a29〕–〔0170c26〕內大正校記 10 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0165b04〕于【大】＊｜唐于【明】＊ · 〔0165b04〕三藏【大】＊｜三藏沙門【宋】【元】【明】＊／三藏法師【宮】＊ · 〔0165b04〕奉制【大】＊｜無此字【宋】【元】【明】【宮】＊ · 〔0165c02〕如【大】｜亦如【宮】 · 〔0166a06〕辭【大】＊｜詞【宋】【元】【明】【宮】＊（＊同校並繫〔0166a27〕〔0169a21〕之辭字） · 〔0166b08〕得【大】｜行【聖】 · 〔0167b05〕一【大】｜一切【宋】【元】【明】 · 〔0170b02〕震【大】｜振【宮】【聖】 · 〔0170b03〕使【大】｜悉【宮】 · 〔0170b21〕采【大】｜婇【宋】【元】【明】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
- 異讀補記：CBETA 回改 2 條（不入上列大正校記之數）：〔0168a29〕妄【CB】【麗-CB】【磧-CB】｜忘【大】 · 〔0170c16〕相【CB】【麗-CB】｜知【大】／相【宮】。
- 異讀補記：夾注（音注）已於原典層剝除誌錄。
- 段界備考：本單元起於卷三十一之首〔T10n0279 0165a29〕，徵句在〔0165b06〕，二者之間為卷題，無正文；訖句〔0170c26〕之後即次迴向徵句〔0170c27〕，無卷界間隔。
The ninth of the ten dedications. The bodhisattva Vajra Banner raises the question himself and answers it himself: first he makes plain that the roots of goodness dedicated lie in 「心生尊重」 tr. “the mind gives rise to reverence”; next, with the one phrase 「以無著無縛解脫心」 tr. “with a mind of liberation without attachment and without bondage”, he strings together more than sixty gates of the sovereign functioning of Samantabhadra; and at the last, with the ten pairs of 「不分別」 tr. “does not discriminate”, he returns to the true limit. The name is concluded as 「第九無著無縛解脫心迴向」 tr. “the ninth, the dedication of the mind of liberation without attachment and without bondage” — the concluding sentence has the graph 「心」 tr. “mind”, and so differs in form from 「無著無縛解脫迴向」 tr. “the dedication of liberation without attachment and without bondage”, which is the name as listed at the head of the chapter; both are recorded word for word as the base text has them. Chengguan determines the prose of this dedication as 「先明位行、後顯位果」 tr. “first making plain the practice of the station, after it displaying the fruit of the station”, and the extended explanation of the practice of the station as 「前明廣大、後顯甚深」 tr. “the former making plain the vastness, the latter displaying the profundity”; the vastness has sixty gates, the profundity has twenty gates, and together with the preceding twenty gates of reverence and of advancing cultivation, 「總有百門，顯圓融無盡深廣無礙為大迴向」 tr. “in all there are a hundred gates, displaying that perfect fusion is inexhaustible and that depth and breadth are unobstructed, and that this is the great dedication” 〔T35n1735 0727b14〕. The verses that restate it are fifty-one stanzas in one hundred and two lines.
I. Doctrinal Outline and Placement
| Outline system | The place of this section within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter 25, The Ten Dedications · the ninth, the dedication of liberation without attachment and without bondage, within the portion of the exposition (the fifth assembly, the palace of the Tuṣita Heaven · fascicle thirty-one 〔T10 0165a29〕–〔before 0171a06〕); the question raised, 「佛子！云何為菩薩摩訶薩無著無縛解脫迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication of liberation without attachment and without bondage?” 〔T10n0279 0165b06〕; the closing sentence, 「已住如來無上行，悉知諸佛自在力。」 tr. “He already abides in the unsurpassed practice of the Tathāgata, and knows in full the sovereign power of all the buddhas.” 〔0170c26〕; the next dedication, 「佛子！云何為菩薩摩訶薩等法界無量迴向？」 tr. “Sons of the Buddha! What is the bodhisattva-mahāsattva's measureless dedication equal to the Dharma realm?” begins at 〔0170c27〕, which is the boundary of the next section |
| Chengguan, Huayan jing shu · the outline at the level of the chapter | The text of the chapter is divided into ten portions (the samādhi · the sustaining · the arising · the root · the exposition · the auspicious response · the concluding extension · the attestation · the verses of praise urging cultivation · the comparison of merit), and this dedication is the ninth within the fifth, the portion of the exposition |
| Chengguan, Huayan jing shu · the outline of this dedication | 「第九無著無縛解脫迴向。長行中亦先明位行、後顯位果。前中亦三，今初牒名徵起。」 tr. “The ninth, the dedication of liberation without attachment and without bondage. Within the prose, likewise, first the practice of the station is made plain and after it the fruit of the station is displayed. Within the former there are likewise three; here is the first, taking up the name and raising the question.” 〔T35n1735 0727a05〕; the outline begins at 〔0727a05〕 and ends at 〔0729c21〕, and the next outline, 「第十等法界無量迴向」 tr. “the tenth, the measureless dedication equal to the Dharma realm”, begins at 〔0729c21〕 |
| Chengguan · the three parts of the practice of the station | 「第二廣釋中分三：一明所迴善根、二『佛子』下能迴向行、三『菩薩摩訶薩如是迴向時如三世』下明迴向成益。」 tr. “Second, within the extended explanation there are three divisions: first, making plain the roots of goodness that are dedicated; second, from ‘Sons of the Buddha’ onward, the practice that is able to dedicate; third, from ‘when the bodhisattva-mahāsattva dedicates in this way, as the buddhas of the three times’ onward, making plain how the dedication accomplishes benefit.” 〔T35n1735 0727a24〕 |
| Chengguan · the two parts of the practice of the vow | 「第二正明願行中義有十門，文分為二：第一廣顯其相、二『佛子菩薩摩訶薩以彼善根如是迴向所謂心無縛』下總結多門。」 tr. “Second, in properly making plain the practice of the vow there are ten gates of meaning, and the text divides into two: the first, extensively displaying its aspects; the second, from ‘Sons of the Buddha, when the bodhisattva-mahāsattva dedicates those roots of goodness in this way, namely, the mind is without bondage’ onward, the general conclusion of the many gates.” 〔T35n1735 0727b07〕; and the extensive display of its aspects divides again into 「先明眾生及菩提迴向、後『佛子菩薩摩訶薩以無著無縛解脫心迴向不分別』下實際迴向」 tr. “first making plain the dedication to sentient beings and to awakening, and after it, from ‘Sons of the Buddha, the bodhisattva-mahāsattva who dedicates with a mind of liberation without attachment and without bondage does not discriminate’ onward, the dedication to the true limit” 〔0727b10〕 |
| Chengguan · the opening and gathering of the sixty gates of the vastness | 「就廣大六十門廣顯普賢自在德用，大分為二：初之四門總顯、餘皆別明。」 tr. “With respect to the sixty gates of the vastness, which extensively display the sovereign virtuous functioning of Samantabhadra, the great division is twofold: the first four gates display it as a whole, and all the rest make it plain severally.” 〔T35n1735 0727b15〕; and the severally-plain part is 「略分為二：初二十三門顯普賢自分究竟，即位中普賢；後三十四門顯普賢勝進究竟，即位後普賢。」 tr. “briefly divided into two: the first twenty-three gates display the ultimate of Samantabhadra in his own portion, that is, Samantabhadra within the station; the latter thirty-four gates display the ultimate of Samantabhadra in advancing beyond, that is, Samantabhadra after the station.” 〔0727b28〕 |
| Chengguan · the ten gates of exceedingly subtle knowledge | 「第三『得色甚微細』下十門，明願得普賢微細知法。」 tr. “Third, the ten gates from ‘obtains the exceedingly subtle knowledge of form’ onward make plain the vow to obtain the subtle knowing of dharmas that is Samantabhadra's.” 〔T35n1735 0728b04〕; the ten gates are named one by one in their outlines at 〔0728b10〕〔0728b23〕〔0728b24〕〔0728b26〕〔0728c17〕〔0729a06〕〔0729a10〕〔0729a19〕〔0729a21〕〔0729b02〕 |
| Chengguan · the concluding of the name and the fruit of the station | 「第三結名。從初廣說，故有心言。」 tr. “Third, concluding the name. Because it has been expounded extensively from the very beginning, the word ‘mind’ is present.” 〔T35n1735 0729b26〕; and 「第二位果，成三種果」 tr. “second, the fruit of the station, which accomplishes three kinds of fruit” 〔0729b26〕 |
| Chengguan · the outline of the verses | 「第二應頌。五十一偈分二：先頌位行、後二位果。前中三：初三頌所迴善根、二『所修』下四十四頌頌迴向行、三『過去』下二頌頌行成利益。」 tr. “Second, the matching verses. The fifty-one stanzas divide into two: first they restate the practice of the station, and the last two the fruit of the station. Within the former there are three: the first three stanzas restate the roots of goodness dedicated; second, from ‘what is cultivated’ onward, forty-four stanzas restate the practice of dedicating; third, from ‘the past’ onward, two stanzas restate how practice accomplishes benefit.” 〔T35n1735 0729b30〕 |
| Fazang, Tanxuan ji (a commentary on the sixty-fascicle Avataṃsaka) | Following the sixty-fascicle text he determines the seventh through the fourteenth dedications as one group: 「第八如相迴向同理……後第九明從理起用、第十明用同體同體而用，故云法界迴向也。」 tr. “The eighth, the dedication of the mark of the such, is identical with principle … after it, the ninth makes plain the arising of function from principle, and the tenth makes plain that the function is identical with the substance and that the substance is used as function; hence it is called the dedication of the Dharma realm.” 〔T35n1733 0267c08〕; the explanation of this dedication lies in the vicinity of 〔T35n1733 0264a29〕–〔0264c10〕, and his outline reads 「自下第三明行極契真即實際迴向。又前明行廣大，此下彰行甚深」 tr. “from here on, third, making plain that the practice at its utmost tallies with the real, which is the dedication to the true limit. Further, what precedes makes plain that the practice is vast; what follows here manifests that the practice is profound” 〔0264b06〕 |
| Li Tongxuan, Xin Huayan jing lun | 「第九無著無縛解脫迴向者，以力波羅蜜為體，以善財所見天神為所表此位之行也。」 tr. “As for the ninth, the dedication of liberation without attachment and without bondage, it takes the perfection of power as its substance, and takes the deity whom Sudhana saw as the symbol of the practice of this station.” 〔T36n1739 0865c03〕; he makes a long outline of this dedication into seven portions 〔0865c22〕, of which the seventh reads 「已下有一百二行頌，文義自具，兩行一頌」 tr. “what follows has one hundred and two lines of verse; text and meaning are complete in themselves, two lines to a stanza” 〔0866a11〕 |
| The correspondence in the sixty-fascicle Avataṃsaka, T278 | Chapter twenty-one, The Bodhisattva Vajra Banner's Ten Dedications · the ninth, the dedication of liberation without bondage and without attachment 〔T09n0278 0528b05〕–〔0532c04〕; the next dedication, 「佛子！何等為菩薩摩訶薩第十法界等無量迴向？」 tr. “Sons of the Buddha! What is it that is the bodhisattva-mahāsattva's tenth dedication, measureless and equal to the Dharma realm?” begins at 〔0534a03〕 |
| The forty-fascicle Avataṃsaka, T293 | 〔not found〕. That translation renders only chapter thirty-nine, “Entry into the Inconceivable Sphere of Liberation, the Practices and Vows of Samantabhadra,” and offers no collation for this chapter |
How the name 「無著無縛解脫」 tr. “liberation without attachment and without bondage” is to be understood — Chengguan explains it by two senses, the substance of the practice and the function of the practice, and cites the Pusa yingluo benye jing as attestation:
「今初牒名徵起。謂理智無依，不為能所見著相惑所縛，由此即名解脫，此約行體釋之。故《本業》云『以諸法無二、般若無生、二諦平等、三世一合相故。』又解脫者，亦作用自在，如不思議等，此約行用，由攝善根皆用迴向普賢三業無邊自在德用故。」 tr. “Here is the first, taking up the name and raising the question. That is: principle and knowledge rest upon nothing, and are not bound by the delusion of grasping at marks that sees a subject and an object; by this very fact it is named liberation — this explains it with respect to the substance of the practice. Hence the Benye says, ‘because dharmas are not two, because prajñā is unborn, because the two truths are equal, and because the three times are of one single mark.’ Again, liberation also means that its operation is sovereign, as with the inconceivable and the rest — this is with respect to the function of the practice, because the roots of goodness gathered in are all used to dedicate toward the boundless sovereign virtuous functioning of the three activities of Samantabhadra.” 〔T35n1735 0727a06〕
Of what is there no bondage or attachment · by what is one not bound or attached — Chengguan poses two questions to himself and answers them himself:
「於何無縛著耶？謂心等十，以自身有心身口業果，及所作佛事，有世界佛剎，眾生法智等故。不為何等所縛著耶？略如上說。別有十事五對：一由離凡故不縛生死，以出小乘不著二乘。二離六識取不縛外境，離第七執不著於內。三離現行縛無種子著。四不取有縛、不執空著。五無惑障縛、無智障著，皆縛麁著細。」 tr. “With regard to what is there no bondage or attachment? It is the ten, mind and the rest — because one's own person has mind, body, speech, deeds and their fruits, and the buddha-work one does; because there are worlds and buddha-lands; and because there are sentient beings, dharmas, and knowledge. By what is one not bound or attached? Briefly, as said above. Severally there are ten items in five pairs: first, because one departs from the ordinary one is not bound by birth-and-death, and because one goes out beyond the lesser vehicle one is not attached to the two vehicles. Second, departing from the grasping of the six consciousnesses one is not bound by outer objects, and departing from the clinging of the seventh one is not attached to the inner. Third, departing from the bondage of present activity, there is no attachment to seeds. Fourth, one does not take up the bondage of existence, nor cling with attachment to emptiness. Fifth, there is no bondage of the hindrance of delusion and no attachment of the hindrance to knowledge — in every case bondage is of the coarse and attachment is of the subtle.” 〔T35n1735 0727a12〕
Why this dedication vows not to become a buddha but to become Samantabhadra —
「此一迴向不願成佛願成普賢者，以普賢通於位前及以位後，得道不捨因行，窮盡生界利樂有情，故願成普賢兼二迴向。」 tr. “That this one dedication does not vow to become a buddha but vows to become Samantabhadra is because Samantabhadra runs through both before the station and after the station: having attained the way, he does not abandon the practice of the cause, and to the very exhaustion of the realm of beings he benefits and gladdens sentient beings. Therefore vowing to become Samantabhadra embraces both dedications.” 〔T35n1735 0727b22〕
II. Terminology
| Chinese | Sanskrit as transmitted by the ancients (roman letters · an aid to pronunciation) | What is adduced | The essential sense |
|---|---|---|---|
| The mind of liberation without attachment and without bondage | — | 「以無著無縛解脫心，成就普賢身業」 tr. “with a mind of liberation without attachment and without bondage, he accomplishes the bodily activity of Samantabhadra” 〔T10n0279 0165b18〕 | The mind that is able to dedicate. Chengguan says, 「於中無著無縛解脫心是能迴之心，成就普賢身業正是所向。他皆倣此，前諸善根即是所迴」 tr. “within it, the mind of liberation without attachment and without bondage is the mind that is able to dedicate, and accomplishing the bodily activity of Samantabhadra is precisely what it is directed toward. All the rest follow this pattern; the roots of goodness above are precisely what is dedicated” 〔T35n1735 0727b19〕; and again, 「約脫惑障無縛無著，即是解脫。約用解脫，乃無縛著之解脫」 tr. “with respect to being freed of the hindrance of delusion, without bondage and without attachment is precisely liberation; with respect to function, liberation is a liberation that is without bondage or attachment” 〔0727a22〕. In the sixty-fascicle Avataṃsaka the order of the name is inverted, reading 「無縛無著解脫」 tr. “liberation without bondage and without attachment” 〔T09n0278 0528b05〕 |
| Reverence | — | 「於一切善根，心生尊重」 tr. “toward all roots of goodness, the mind gives rise to reverence” 〔T10n0279 0165b07〕 | The aspect of the roots of goodness dedicated. Chengguan says, 「今初，先總標尊重，以一毫之善皆佛因故、無非佛所流故」 tr. “here is the first: reverence is first stated as a whole, because even a hair's worth of goodness is a cause of buddhahood and there is none that does not flow forth from the Buddha” 〔T35n1735 0727a27〕 |
| According with and accepting | — | 「於如是等種種善根，皆生尊重，隨順忍可」 tr. “toward such various roots of goodness as these he gives rise to reverence in every case, according with them and accepting them” 〔T10n0279 0165b13〕 | Chengguan explains these two expressions by the first five of the ten clauses of advancing cultivation: 「一欣樂故尊重、二信解故忍可、三自隨順、四令他順、五總顯無著以該上四」 tr. “first, because of delight he reveres; second, because of faith and understanding he accepts; third, he himself accords; fourth, he causes others to accord; fifth, without-attachment is displayed as a whole so as to cover the preceding four” 〔T35n1735 0727b03〕 |
| Samantabhadra | Samantabhadra (this sutra renders it by sense throughout as 「普賢」 tr. “Samantabhadra”) | 「成就普賢身業」 tr. “he accomplishes the bodily activity of Samantabhadra” 〔T10n0279 0165b18〕 | The virtue toward which this dedication is directed. Chengguan says, 「以普賢通於位前及以位後，得道不捨因行」 tr. “because Samantabhadra runs through both before the station and after the station, and having attained the way he does not abandon the practice of the cause” 〔T35n1735 0727b23〕; the twofold division of the gates is also established upon this — 「初二十三門顯普賢自分究竟，即位中普賢；後三十四門顯普賢勝進究竟，即位後普賢」 tr. “the first twenty-three gates display the ultimate of Samantabhadra in his own portion, that is, Samantabhadra within the station; the latter thirty-four gates display the ultimate of Samantabhadra in advancing beyond, that is, Samantabhadra after the station” 〔0727b28〕 |
| The gate of dhāraṇī | dhāraṇī (the sound preserved by ancient transmission as 「陀羅尼」 tr. “dhāraṇī” · rendered by sense as 「總持」 tr. “total holding”) | 「具足普賢無礙音聲陀羅尼門」 tr. “he is complete in Samantabhadra's gate of dhāraṇī of unobstructed sound” 〔T10n0279 0165b22〕 | The gate of holding without losing. This dedication lists four gates — unobstructed sound · seeing all buddhas · understanding all sounds · abiding through all kalpas 〔0165b21〕–〔0165b26〕 |
| Exceedingly subtle knowledge | — | 「得色甚微細智、身甚微細智」 tr. “he obtains the exceedingly subtle knowledge of form and the exceedingly subtle knowledge of body” 〔T10n0279 0167b13〕 | What is hidden and hard to know, and the knowledge that is able to know it. Chengguan states its general name thus: 「第三『得色甚微細』下十門，明願得普賢微細知法。」 tr. “third, the ten gates from ‘obtains the exceedingly subtle knowledge of form’ onward make plain the vow to obtain the subtle knowing of dharmas that is Samantabhadra's.” 〔T35n1735 0728b04〕 |
| Does not discriminate | — | 「不分別若世間、若世間法」 tr. “he does not discriminate the world or the dharmas of the world” 〔T10n0279 0169b07〕 | The aspect of the dedication to the true limit. Chengguan says, 「第二迴向實際。文有十對：初即假實對。二即人法，求菩提故名菩提薩埵。三即體用，亦名能所」 tr. “second, dedicating to the true limit. The text has ten pairs: the first is the pair of the conventional and the real. The second is person and dharma — because he seeks awakening he is named a bodhisattva. The third is substance and function, also called subject and object” 〔T35n1735 0729b12〕 |
| The net of Indra | indra-jāla (the sound written by ancient transmission as 「因陀羅」 tr. “Indra” · the net of the god Śakra) | 「以因陀羅網分別方便普分別一切法界」 tr. “with the skillful means of discrimination that is the net of Indra he universally discriminates the whole Dharma realm” 〔T10n0279 0166c19〕 | The support of the simile of layer upon layer without end. In this dedication it occurs this once only, attached to the gate of entering the upturned and the overturned worlds |
| Sarvajñā | sarvajña (the sound written by ancient transmission as 「薩婆若」 tr. “Sarvajñā” · in sense, omniscience) | 「出生無量善巧方便分別諸法薩婆若智」 tr. “he brings forth the Sarvajñā knowledge that discriminates dharmas by measureless skillful means” 〔T10n0279 0169a22〕 | Omniscience. In the whole section it occurs this once only; elsewhere the text reads 「一切智」 tr. “omniscience” |
| Unsurpassed perfect awakening | anuttarā samyaksaṃbodhi (the sound written by ancient transmission) | 「菩薩破魔軍眾成阿耨多羅三藐三菩提甚微細」 tr. “that the bodhisattva breaks the hosts of Māra's army and accomplishes unsurpassed perfect awakening is exceedingly subtle” 〔T10n0279 0168a04〕 | Unsurpassed, right and universal awakening |
| The dedication of liberation without bondage | — | The name of the ninth of the ten dedications in the Pusa yingluo benye jing, 「名無縛解脫迴向」 tr. “it is named the dedication of liberation without bondage” 〔T24n1485 1017c16〕 | The Benye jing reads 「無縛解脫」 tr. “liberation without bondage”, without the graph 「著」 tr. “attachment”; Chengguan cites its sentence of explanation as attestation for the explanation of the name of this dedication 〔T35n1735 0727a09〕 |
III. Similes and Rhetoric
The prose of this dedication has not a single sentence with 「譬如」 tr. “it is like” (in this unit of the base text 「譬如」 tr. “it is like” occurs zero times), and so is wholly unlike the hundred linked similes of the eighth, the dedication of the mark of suchness — since the mind that is dedicated is itself named without attachment and without bondage, its text too does not take images by simile, but displays itself by the repetition of a sentence-pattern. The bone of its rhetoric lies in the four following matters.
(1) The refrain that runs through on a single phrase — the expression 「以無著無縛解脫心」 tr. “with a mind of liberation without attachment and without bondage” occurs sixty-two times in this unit, beginning at 〔T10n0279 0165b18〕, of which sixty-one occurrences stand at the head of an enumerated clause (accomplishes · purifies · fulfills · gives rise to · is complete in · becomes · cultivates · abides in · enters · diligently cultivates · perfectly accomplishes), while the last occurrence 〔0169b07〕 is the sentence that turns into the dedication to the true limit. The mind that is able to dedicate does not change by a single graph, while the virtue toward which it is directed differs gate by gate; what Chengguan calls 「他皆倣此」 tr. “all the rest follow this pattern” 〔T35n1735 0727b20〕 refers to just this form.
(2) The palindrome of one and many being mutually identical — 「於一眾生身中，示修一切菩薩行……如一眾生身，一切眾生身悉如是」 tr. “within the body of a single sentient being he displays the cultivation of all bodhisattva practices … as with the body of one sentient being, so it is with the bodies of all sentient beings” 〔T10n0279 0165b29〕; 「如一毛端量處，遍法界、虛空界一一毛端量處悉亦如是」 tr. “as with a place the size of a single hair-tip, so it is likewise with each and every place the size of a hair-tip throughout the Dharma realm and the realm of empty space” 〔0166c03〕; 「如一身，乃至周遍法界一切身悉亦如是」 tr. “as with one body, so likewise with all bodies pervading the whole Dharma realm” 〔0166c10〕; 「如於一處，於一切處悉亦如是」 tr. “as with one place, so likewise with all places” 〔0167a17〕; 「如於一業，於一切業悉亦如是」 tr. “as with one deed, so likewise with all deeds” 〔0167a20〕; 「如於一言音，於一切言音悉亦如是」 tr. “as with one spoken sound, so likewise with all spoken sounds” 〔0167a27〕. First the capacity in a single matter is raised, and next it is extended to the Dharma realm by 「如一……一切……悉亦如是」 tr. “as with one … so likewise with all …” — this is the densest sentence-pattern of this dedication.
(3) The six similes among the ten knowledges — at the end of the prose, 「生如影智，生如夢智，生如幻智，生如響智，生如化智，生如空智，生寂滅智，生一切法界智，生無所依智，生一切佛法智」 tr. “he brings forth the knowledge that is like a shadow, the knowledge that is like a dream, the knowledge that is like an illusion, the knowledge that is like an echo, the knowledge that is like a conjuration, the knowledge that is like empty space, the knowledge of quiescence, the knowledge of the whole Dharma realm, the knowledge that rests upon nothing, and the knowledge of all buddha-dharmas” 〔T10n0279 0169b03〕: shadow · dream · illusion · echo · conjuration · empty space, six similes raised in a row — yet what is brought forth is not an object but a knowledge. Li Tongxuan takes up this passage, saying 「若文若義皆如實智生、如影智生、如夢、如幻、如響、如化、如空，乃至無所依等智生也」 tr. “whether in letter or in meaning, all of it is the arising of knowledge that is as it truly is, the arising of knowledge that is like a shadow, like a dream, like an illusion, like an echo, like a conjuration, like empty space, and so on to the arising of the knowledge that rests upon nothing and the rest” 〔T36n1739 0866a14〕.
(4) The light and the sea within the verses — the verses take meaning by image in four images and five lines: 「應然明淨智慧燈，滅彼生死愚癡闇」 tr. “he should light the bright and pure lamp of wisdom, and extinguish the darkness of the ignorance of birth-and-death” 〔T10n0279 0170a24〕 (the lamp as simile for knowledge) · 「見諸眾生沈欲海」 tr. “he sees sentient beings sunk in the sea of desire” 〔0170a21〕 (the sea as simile for desire) · 「大師子吼出妙音」 tr. “the great lion's roar sends forth a wondrous sound” 〔0170a23〕 and 「人師子王出世時」 tr. “when the lion-king among men comes forth into the world” 〔0170a25〕 (the lion as simile for the fearlessness of the Buddha) · 「十方所有諸國土，悉入毛孔無有餘」 tr. “all the lands in the ten directions enter into a single pore with nothing left over” 〔0170b04〕 (a pore containing the lands). The one image in the prose that corresponds is the single line 「以智日光照菩薩心」 tr. “with the sunlight of knowledge he illumines the minds of bodhisattvas” 〔0168b11〕.
IV. Collation with Parallel Translations
The Chinese witnesses for the principal sentences of this unit: Śikṣānanda, T279 (the base text · fascicle thirty-one) · Buddhabhadra, T278 (the Jin translation, the sixty-fascicle Avataṃsaka, The Bodhisattva Vajra Banner's Ten Dedications, chapter twenty-one). The forty-fascicle Avataṃsaka, T293, has no such chapter and does not enter the collation.
Sentence One · The Name of the Dedication
| Witness | Verbatim, rendered | Locus |
|---|---|---|
| Śikṣānanda, T279 | Sons of the Buddha! What is the bodhisattva-mahāsattva's dedication of liberation without attachment and without bondage? | T10n0279 0165b06 |
| Buddhabhadra, T278 | Sons of the Buddha! What is it that is the bodhisattva-mahāsattva's ninth dedication of the mind of liberation without bondage and without attachment? | T09n0278 0528b05 |
| Buddhabhadra, T278 · the enumeration of names at the head of the chapter | Ninth, the dedication of liberation without bondage and without attachment | T09n0278 0488c01, at the enumeration of the ten names that begins there |
| The Pusa yingluo benye jing | Because dharmas are not two, because prajñā is unborn, because the two truths are equal, and because the past is of one single mark, the present is of one single mark, and the future is of one single mark, it is named the dedication of liberation without bondage | T24n1485 1017c14 |
What the divergent readings attach to: (a) The eighty-fascicle reads 「無著無縛」 tr. “without attachment and without bondage” and the sixty-fascicle reads 「無縛無著」 tr. “without bondage and without attachment”, the two graphs being inverted. (b) The question raised in the sixty-fascicle carries the ordinal 「第九」 tr. “the ninth” and the graph 「心」 tr. “mind” of itself (「解脫心迴向」 tr. “the dedication of the mind of liberation”), whereas the question raised in the eighty-fascicle has neither the ordinal nor the graph 「心」 tr. “mind”; yet its concluding sentence reads 「第九無著無縛解脫心迴向」 tr. “the ninth, the dedication of the mind of liberation without attachment and without bondage” 〔T10n0279 0169b29〕, carrying the graph 「心」 tr. “mind” just as the sixty-fascicle's question raised does. At the place where the name is concluded Chengguan himself explains this 「心」 tr. “mind”, saying 「第三結名。從初廣說，故有心言」 tr. “third, concluding the name. Because it has been expounded extensively from the very beginning, the word ‘mind’ is present” 〔T35n1735 0729b26〕. (c) The name in the Benye jing reads only 「無縛解脫迴向」 tr. “the dedication of liberation without bondage”, without the graph 「著」 tr. “attachment”; and when Chengguan cites its sentence he compounds 「過去一合相、現在一合相、未來一合相」 tr. “the past is of one single mark, the present is of one single mark, the future is of one single mark” into 「三世一合相」 tr. “the three times are of one single mark” 〔T35n1735 0727a10〕. The three names are all recorded without adjudication.
Sentence Two · The Aspect of the Roots of Goodness Dedicated
| Witness | Verbatim, rendered | Locus |
|---|---|---|
| Śikṣānanda, T279 | Sons of the Buddha! This bodhisattva-mahāsattva, toward all roots of goodness, gives rise in mind to reverence. Namely: toward going forth from birth-and-death the mind gives rise to reverence; toward gathering in all roots of goodness the mind gives rise to reverence | T10n0279 0165b07 |
| Buddhabhadra, T278 | This bodhisattva-mahāsattva, toward all roots of goodness, does not give rise to a slighting mind: he does not slight the mind of going forth from birth-and-death, does not slight the mind of gathering in roots of goodness, does not slight the mind of single-mindedly seeking all roots of goodness, does not slight the mind of repentance for transgressions, does not slight the mind of rejoicing in roots of goodness, does not slight the mind of paying reverence to the buddhas of the other directions, does not slight the mind of the activity of reverently joining the palms | T09n0278 0528b06 |
What the divergent readings attach to: the eighty-fascicle states it positively as 「心生尊重」 tr. “the mind gives rise to reverence”, the sixty-fascicle states it negatively as 「不生輕心」 tr. “does not give rise to a slighting mind” — the one takes the mode of affirmation, the other the mode of denial; the practice displayed is the same and the sentence-form is the reverse. The nine clauses of the eighty-fascicle and the eight clauses of the sixty-fascicle are largely the same in their headings (going forth from birth-and-death · gathering in roots of goodness · seeking roots of goodness · repentance for transgressions · rejoicing · paying reverence to the buddhas · reverently joining the palms), but do not agree in number; the eighty-fascicle further has the two clauses 「於頂禮塔廟」 tr. “toward bowing the head to stūpas and shrines” and 「於勸佛說法」 tr. “toward exhorting the buddhas to expound the Dharma” 〔T10n0279 0165b12〕. All is recorded without adjudication.
Sentence Three · The Concluding of the Name and the Head of the Fruit of the Station
| Witness | Verbatim, rendered | Locus |
|---|---|---|
| Śikṣānanda, T279 | Sons of the Buddha! This is the bodhisattva-mahāsattva's ninth dedication of the mind of liberation without attachment and without bondage. When the bodhisattva-mahāsattva abides in this dedication, none of the vajra encircling mountains can destroy him, and among all sentient beings he is first in form and appearance, with none who can equal him | T10n0279 0169b29 |
| Buddhabhadra, T278 | Sons of the Buddha! This is the bodhisattva-mahāsattva's ninth dedication of the roots of goodness of the mind of liberation without bondage and without attachment. When the bodhisattva-mahāsattva abides securely in this dedication, dedicating all roots of goodness, none of the vajra mountains can destroy him, and among all sentient beings he is first and most excellent | T09n0278 0532c04 |
What the divergent readings attach to: (a) The concluding name in the sixty-fascicle has two graphs more, 「善根」 tr. “roots of goodness” (「解脫心善根迴向」 tr. “the dedication of the roots of goodness of the mind of liberation”). (b) The eighty-fascicle's 「一切金剛輪圍山」 tr. “all the vajra encircling mountains” ↔ the sixty-fascicle's 「一切金剛山」 tr. “all the vajra mountains”. (c) The eighty-fascicle's 「於一切眾生中色相第一無能及者」 tr. “among all sentient beings he is first in form and appearance, with none who can equal him” ↔ the sixty-fascicle's 「於一切眾生，第一殊勝」 tr. “among all sentient beings, first and most excellent” — the eighty-fascicle says 「色相」 tr. “form and appearance” outright, while the sixty-fascicle says only 「殊勝」 tr. “most excellent”. The structure of the scene (concluding the name · not destroyed · surpassing sentient beings · crushing Māra · meeting buddhas · holding the Dharma · the growth of the practices and vows of Samantabhadra) is wholly the same in the two witnesses.
Whether the Verses Are Present
The sixty-fascicle likewise has verses restating this dedication; the stanza-by-stanza collation of them has not been made, and this is marked as lacking, in accordance with the facts. The eighty-fascicle's verses are fifty-one stanzas in one hundred and two lines 〔T10n0279 0169c11〕–〔0170c26〕, and Li Tongxuan reckons them thus: 「已下有一百二行頌，文義自具，兩行一頌」 tr. “what follows has one hundred and two lines of verse; text and meaning are complete in themselves, two lines to a stanza” 〔T36n1739 0866a11〕 — which agrees with the count of lines in the base text.
V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)
(1) The mind that is able to dedicate is precisely the mind of liberation without attachment and without bondage — the substance of this dedication is established by the sutra in a single phrase that does not change through sixty-one clauses: from 「以無著無縛解脫心，成就普賢身業」 tr. “with a mind of liberation without attachment and without bondage, he accomplishes the bodily activity of Samantabhadra” 〔T10n0279 0165b18〕 onward, the mind at the head of the sentence is constantly one while the virtues beneath it are without end. Chengguan distinguishes subject and object thus: 「無著無縛解脫心是能迴之心，成就普賢身業正是所向。他皆倣此，前諸善根即是所迴」 tr. “the mind of liberation without attachment and without bondage is the mind that is able to dedicate, and accomplishing the bodily activity of Samantabhadra is precisely what it is directed toward. All the rest follow this pattern; the roots of goodness above are precisely what is dedicated” 〔T35n1735 0727b19〕 — the one that dedicates, the thing dedicated, and the thing directed toward are all three complete within a single sentence.
(2) Vowing to become Samantabhadra and not vowing to become a buddha — the sixty gates are all directed toward Samantabhadra's bodily activity · verbal activity · mental activity · vigor · dhāraṇī · sovereign power · practice · vow · faculties · spiritual powers · exceedingly subtle knowledge, and not one gate speaks of becoming a buddha. Chengguan explains the reason thus: 「以普賢通於位前及以位後，得道不捨因行，窮盡生界利樂有情，故願成普賢兼二迴向」 tr. “because Samantabhadra runs through both before the station and after the station, and having attained the way he does not abandon the practice of the cause, and to the very exhaustion of the realm of beings he benefits and gladdens sentient beings; therefore vowing to become Samantabhadra embraces both dedications” 〔T35n1735 0727b23〕. This is where this dedication differs most from the eight that precede it.
(3) The two gates of vastness and profundity — 「前明廣大、後顯甚深，廣大迴向有六十門，甚深之內有二十門，并前尊重進修復二十門，總有百門，顯圓融無盡深廣無礙為大迴向。」 tr. “the former makes plain the vastness, the latter displays the profundity; the vast dedication has sixty gates, within the profundity there are twenty gates, and together with the preceding twenty gates of reverence and advancing cultivation, in all there are a hundred gates, displaying that perfect fusion is inexhaustible and that depth and breadth are unobstructed, and that this is the great dedication.” 〔T35n1735 0727b12〕 The vast is the endlessness of virtuous functioning; the profound is the non-discriminating of the ten pairs. The two are not two matters — it is being vast and yet unattached that is named profound.
(4) The ten pairs of the dedication to the true limit — 「不分別若世間、若世間法，不分別若菩提、若菩提薩埵……不分別若法、若智」 tr. “he does not discriminate the world or the dharmas of the world, does not discriminate awakening or the bodhisattva … does not discriminate dharma or knowledge” 〔T10n0279 0169b07〕: ten pairs, twenty items in all. Chengguan explains them pair by pair, saying 「初即假實對。二即人法，求菩提故名菩提薩埵。三即體用，亦名能所」 tr. “the first is the pair of the conventional and the real. The second is person and dharma — because he seeks awakening he is named a bodhisattva. The third is substance and function, also called subject and object” 〔T35n1735 0729b12〕, and for the third pair he cites the Liang She lun, 「於分別依他起性，不見所行行及能行道」 tr. “with regard to the discriminated other-dependent nature, he does not see the practice that is practiced nor the way that is able to practice” 〔0729b14〕, as attestation; for the ninth pair, 「因果。等正覺者，約人契法，異前菩提」 tr. “cause and fruit. ‘Perfectly awakened’ is with respect to the person tallying with the dharma, and differs from the ‘awakening’ above” 〔0729b16〕; for the tenth pair, 「法即教法教智相對」 tr. “dharma is the teaching-dharma and the teaching-knowledge set over against one another” 〔0729b18〕.
(5) If the mind is unbound, body and the rest are all unbound — after the ten pairs, ten clauses conclude the whole: 「心無著無縛解脫，身無著無縛解脫，口無著無縛解脫，業無著無縛解脫，報無著無縛解脫，世間無著無縛解脫，佛剎無著無縛解脫，眾生無著無縛解脫，法無著無縛解脫，智無著無縛解脫。」 tr. “the mind is liberated without attachment and without bondage, the body is liberated without attachment and without bondage, speech is liberated without attachment and without bondage, deeds are liberated without attachment and without bondage, retribution is liberated without attachment and without bondage, the world is liberated without attachment and without bondage, the buddha-lands are liberated without attachment and without bondage, sentient beings are liberated without attachment and without bondage, dharmas are liberated without attachment and without bondage, knowledge is liberated without attachment and without bondage.” 〔T10n0279 0169b14〕 Chengguan attaches their sequence thus: 「由心無縛，今身等皆無縛著也」 tr. “because the mind is unbound, body and the rest are now all without bondage or attachment” 〔T35n1735 0729b19〕 — the liberation of the ten items is obtained from the single item of mind, and is not a separate cultivation in ten places.
(6) A dedication identical with that of the buddhas of the three times — from 「如三世諸佛為菩薩時所修迴向而行迴向；學過去諸佛迴向，成未來諸佛迴向，住現在諸佛迴向」 tr. “he practices dedication as the buddhas of the three times practiced dedication when they were bodhisattvas; he studies the dedication of the buddhas of the past, accomplishes the dedication of the buddhas of the future, and abides in the dedication of the buddhas of the present” 〔T10n0279 0169b19〕 onward, the words study · accomplish · abide · abide securely · not abandon · accord with · diligently cultivate · bring to completion · understand · fulfil are matched to the three times, seven rounds in all. This passage is what Chengguan's determination, 「三『菩薩摩訶薩如是迴向時如三世』下明迴向成益」 tr. “third, from ‘when the bodhisattva-mahāsattva dedicates in this way, as the buddhas of the three times’ onward, making plain how the dedication accomplishes benefit” 〔T35n1735 0727a25〕, takes up.
(7) The Huayan doctrinal eye · the ten kinds of subtlety — for this dedication Li Tongxuan separately establishes ten kinds of subtlety in order to gather in the sutra's gates of exceedingly subtle knowledge: 「一佛身微細」 tr. “first, the subtlety of the buddha-body” 〔T36n1739 0866b07〕 · 「二佛智微細」 tr. “second, the subtlety of buddha-knowledge” 〔0866b10〕 · 「三佛受生微細」 tr. “third, the subtlety of the buddha's taking birth” 〔0866b12〕 · 「七菩薩見佛微細」 tr. “seventh, the subtlety of the bodhisattva's seeing the buddhas” 〔0866b27〕 · 「八佛音聲微細」 tr. “eighth, the subtlety of the buddha's voice” 〔0866c01〕 · 「九時劫微細」 tr. “ninth, the subtlety of times and kalpas” 〔0866c04〕 · 「十神通道力微細」 tr. “tenth, the subtlety of spiritual powers and the strength of the way” 〔0866c06〕, and he states himself that this is a method of brief indication — 「如是微細法門，約立十種微細略以示之，餘皆倣此」 tr. “such gates of subtle Dharma as these: ten kinds of subtlety are set up so as to indicate them briefly, and all the rest follow this pattern” 〔0866b04〕 — and concludes at the end, 「已上安立十種法門，釋此位中迴向之法，大況如是」 tr. “the ten gates of Dharma established above explain the method of dedication within this station; in broad outline it is thus” 〔0866c10〕.
VI. Divergent Interpretations of the Commentators
Chengguan, Huayan jing shu, T35n1735 (following the eighty-fascicle text sentence by sentence · principal)
The two senses in the explanation of the name:
「謂理智無依，不為能所見著相惑所縛，由此即名解脫，此約行體釋之……又解脫者，亦作用自在，如不思議等，此約行用」 tr. “that is: principle and knowledge rest upon nothing, and are not bound by the delusion of grasping at marks that sees a subject and an object; by this very fact it is named liberation — this explains it with respect to the substance of the practice … Again, liberation also means that its operation is sovereign, as with the inconceivable and the rest — this is with respect to the function of the practice” 〔T35n1735 0727a07〕
The ten items in five pairs of bondage and attachment:
「別有十事五對：一由離凡故不縛生死，以出小乘不著二乘。二離六識取不縛外境，離第七執不著於內。三離現行縛無種子著。四不取有縛、不執空著。五無惑障縛、無智障著，皆縛麁著細。」 tr. “severally there are ten items in five pairs: first, because one departs from the ordinary one is not bound by birth-and-death, and because one goes out beyond the lesser vehicle one is not attached to the two vehicles. Second, departing from the grasping of the six consciousnesses one is not bound by outer objects, and departing from the clinging of the seventh one is not attached to the inner. Third, departing from the bondage of present activity, there is no attachment to seeds. Fourth, one does not take up the bondage of existence, nor cling with attachment to emptiness. Fifth, there is no bondage of the hindrance of delusion and no attachment of the hindrance to knowledge — in every case bondage is of the coarse and attachment is of the subtle.” 〔T35n1735 0727a15〕
The outline of the ten clauses of advancing cultivation: 「文有十句，前五修前，即釋尊重等言，謂一欣樂故尊重、二信解故忍可、三自隨順、四令他順、五總顯無著以該上四。後五進修，一積集勝進、二志樂普賢無方德用、三上入佛境、四善根增勢、五知見逾明。」 tr. “the text has ten clauses. The first five cultivate what precedes, that is, they explain the words ‘reverence’ and so on: first, because of delight he reveres; second, because of faith and understanding he accepts; third, he himself accords; fourth, he causes others to accord; fifth, without-attachment is displayed as a whole so as to cover the preceding four. The latter five are the advancing cultivation: first, accumulating and advancing in excellence; second, resolve and delight in the boundless virtuous functioning of Samantabhadra; third, entering upward into the sphere of the buddhas; fourth, the growth in strength of the roots of goodness; fifth, knowing and seeing ever brighter.” 〔T35n1735 0727b02〕
That the several gates displayed cannot be outlined by grouping one under another:
「下別顯中，一一門內皆攝法界自在德用，或理或行、或智或境、或自行或化生、或體或用、或因或果、或人或法，皆各總攝一切法故，不可相從別科」 tr. “in the several display below, within each and every gate there is gathered in the sovereign virtuous functioning of the Dharma realm — now principle, now practice; now knowledge, now object; now one's own practice, now the transforming of beings; now substance, now function; now cause, now fruit; now person, now dharma — and because each of them gathers in all dharmas as a whole, they cannot be outlined severally by grouping one under another” 〔T35n1735 0727b25〕
The names given in the outlines of the ten gates of exceedingly subtle knowledge: first, the subtle knowledge of the dharmas of the world 〔T35n1735 0728b10〕 · second, the subtle knowledge that knows the destinies of sentient beings 〔0728b23〕 · third, the subtle knowledge that knows the practices and virtues of bodhisattvas 〔0728b24〕 · fourth, the knowledge that knows the great functioning of the virtues of the bodhisattva's station 〔0728b26〕 · fifth, the knowledge that knows the realm of sentient beings 〔0728c17〕 · sixth, the knowledge that knows the worlds 〔0729a06〕 · seventh, the knowledge that knows the Dharma realm 〔0729a10〕 · eighth, the knowledge that knows the entering of kalpas 〔0729a19〕 · ninth, the knowledge that knows dharmas 〔0729a21〕 · tenth, the exceedingly subtle knowledge that obtains the total knowing of all without remainder 〔0729b02〕. Beneath the third gate he notes: 「列所得中有二十句，前十別類、後十同明三昧」 tr. “in the listing of what is obtained there are twenty clauses; the first ten are the several kinds, and the latter ten alike make plain samādhi” 〔0728b25〕.
The ten clauses on how practice accomplishes benefit: 「顯有十句，初總、餘別。別中，一迴向者，正起修行；二道者，常遊法徑；三迴向教；四平等智；五所緣境；六功行絕修，是佛善根；七了見本源，成如來性；八無礙悲智，是佛所行，如〈出現品〉；九無盡體用，是分齊境。」 tr. “the display has ten clauses; the first is general and the rest are several. Among the several: first, dedication, which is properly to set practice in motion; second, the way, which is constantly to travel the path of the Dharma; third, the teaching of dedication; fourth, the knowledge of equality; fifth, the object taken as support; sixth, meritorious practice that cuts off cultivation, which is the roots of goodness of a buddha; seventh, understanding and seeing the original source, which brings the nature of the Tathāgata to completion; eighth, unobstructed compassion and knowledge, which is what the buddhas practice, as in the chapter ‘The Appearing of the Tathāgata’; ninth, inexhaustible substance and function, which is the sphere of the several portions.” 〔T35n1735 0729b21〕
The three fruits of the fruit of the station: 「第二位果，成三種果：一現成果，於中先自利、後『為欲』下利他；二『在在』下成當得果，初自利、後『盡未來』下兼於自他；三『普賢』下明終成果，因果無礙。」 tr. “second, the fruit of the station, which accomplishes three kinds of fruit: first, the fruit accomplished at present, within which the earlier part is benefit to oneself and the later part, from ‘in order to’ onward, is benefit to others; second, from ‘wherever’ onward, the accomplishing of the fruit yet to be obtained, of which the first is benefit to oneself and the later part, from ‘to the exhaustion of the future’ onward, embraces both oneself and others; third, from ‘Samantabhadra’ onward, making plain the fruit finally accomplished, in which cause and fruit are unobstructed.” 〔T35n1735 0729b26〕
The matching of the verses to the ten gates: 「於中分十：第一有三偈頌世間微細智。二一偈頌眾生趣，趣由行別故。三有二偈超頌第五眾生界，界即根性故。四有三偈頌第三菩薩行德……五『十方』下二十七偈頌第四位德大用……六『有數』下一偈頌第八知劫智。七一偈頌第六世界智。八二偈頌第七法界智。九一偈頌第九知法智，以法與法界性相互舉。前分二門義必相通，偈居一處。十有二偈頌一切法智成益，位果二段可知。」 tr. “within this there is a tenfold division: first, three stanzas restate the subtle knowledge of the world. Second, one stanza restates the destinies of sentient beings, since destinies differ by reason of practice. Third, two stanzas restate, out of order, the fifth, the realm of sentient beings, since the realm is precisely the nature of the faculties. Fourth, three stanzas restate the third, the practices and virtues of bodhisattvas … Fifth, from ‘the ten directions’ onward, twenty-seven stanzas restate the fourth, the great functioning of the virtues of the station … Sixth, from ‘numbered’ onward, one stanza restates the eighth, the knowledge that knows kalpas. Seventh, one stanza restates the sixth, the knowledge of the worlds. Eighth, two stanzas restate the seventh, the knowledge of the Dharma realm. Ninth, one stanza restates the ninth, the knowledge that knows dharmas, since dharma and the nature of the Dharma realm raise one another up. In the division above, the meanings of the two gates must necessarily interpenetrate, and so the stanzas stand in one place. Tenth, two stanzas restate how the knowledge of all dharmas accomplishes benefit; the two passages on the fruit of the station may be understood.” 〔T35n1735 0729c09〕 And of the verses as a whole he says, 「二頌迴向中但頌廣大，略不頌甚深，以遍在廣大中故」 tr. “second, in restating the dedication he restates only the vastness and omits to restate the profundity, since it is present throughout the vastness” 〔0729c05〕.
The Yanyi chao, T36n1736: for a self-standing sentence of outline taking 「第九無著無縛」 tr. “the ninth, without attachment and without bondage” as its opening there is no hit at all in the passage on this dedication; this is marked as lacking, in accordance with the facts.
Fazang, Tanxuan ji, T35n1733 (a commentary on the sixty-fascicle text · a deep well of determinations and explanations)
Fazang does not set up for this dedication a self-standing sentence of outline of the form 「第九……迴向」 tr. “the ninth … dedication”; his explanation runs along with the text, and so his outline is to be seen within the text:
「上來廣顯行相，即眾生菩提迴向竟。自下第三明行極契真即實際迴向。又前明行廣大，此下彰行甚深。於中有二：初顯行心無念，總明迴向而無縛著；二『摩訶薩』下明於境無染，別顯迴向而無縛著。」 tr. “the extensive display of the aspects of practice above, that is, the dedication to sentient beings and to awakening, is finished. From here on, third, making plain that the practice at its utmost tallies with the real, which is the dedication to the true limit. Further, what precedes makes plain that the practice is vast; what follows here manifests that the practice is profound. Within this there are two: first, displaying that the mind of practice is without thought, making plain as a whole that the dedication is without bondage or attachment; second, from ‘the mahāsattva’ onward, making plain that with regard to objects there is no defilement, displaying severally that the dedication is without bondage or attachment.” 〔T35n1733 0264b05〕
His explanation of why it is named 「無縛無著解脫心迴向」 tr. “the dedication of the mind of liberation without bondage and without attachment”:
「上明能緣自體無想。下明能緣業用無念，謂不為想念所羈，名無縛著。遊空無礙而成迴向，故云無縛無著解脫心迴向。」 tr. “above, it is made plain that the substance of the mind that takes an object is without conception. Below, it is made plain that the activity and function of the mind that takes an object are without thought — that is, not being fettered by conception and thought is named being without bondage or attachment. Roaming in emptiness without obstruction, one brings dedication to completion; hence it is said to be the dedication of the mind of liberation without bondage and without attachment.” 〔T35n1733 0264b18〕
The four parts of being undefiled with regard to objects: 「自下明於境無染別明迴向，於中四：初別明無著、二『摩訶薩若於』下別明無縛、三『若於此法而不縛』下別明解脫心、四『摩訶薩以此一切善根』下別明迴向。」 tr. “from here on it is made plain that with regard to objects there is no defilement, and the dedication is made plain severally; within this there are four: first, making plain severally the being without attachment; second, from ‘the mahāsattva, if with regard to’ onward, making plain severally the being without bondage; third, from ‘if with regard to this dharma he is not bound’ onward, making plain severally the mind of liberation; fourth, from ‘the mahāsattva, with all these roots of goodness’ onward, making plain severally the dedication.” 〔T35n1733 0264b24〕
His general determination of the seventh through the fourteenth dedications:
「第八如相迴向同理。善根是如相，稱理而迴名如相迴向。此與上下何別者？謂前七明會事向理，此第八明事盡理現，是故行等俱是如相而迴向。後第九明從理起用、第十明用同體同體而用，故云法界迴向也。」 tr. “the eighth, the dedication of the mark of the such, is identical with principle. The roots of goodness are the mark of suchness, and to dedicate in accordance with principle is named the dedication of the mark of the such. How does this differ from what precedes and follows? That is: the preceding seven make plain the gathering of phenomena so as to be directed toward principle; this eighth makes plain that phenomena are exhausted and principle appears, and therefore practice and the rest are all the mark of suchness and are so dedicated. After it, the ninth makes plain the arising of function from principle, and the tenth makes plain that the function is identical with the substance and that the substance is used as function; hence it is called the dedication of the Dharma realm.” 〔T35n1733 0267c08〕
Li Tongxuan, Xin Huayan jing lun, T36n1739 (a differing track of symbolic exposition)
The substance and what is symbolized: 「第九無著無縛解脫迴向者，以力波羅蜜為體，以善財所見天神為所表此位之行也。」 tr. “as for the ninth, the dedication of liberation without attachment and without bondage, it takes the perfection of power as its substance, and takes the deity whom Sudhana saw as the symbol of the practice of this station.” 〔T36n1739 0865c03〕; and he explains the symbolism of the deity thus: 「神表之，明昇進理智幽微像天，靈而不測，神功萬有，以不作而為之」 tr. “the deity symbolizes it, making plain that ascending and advancing in principle and knowledge is hidden and subtle, imaging the heavens — numinous and unfathomable, its divine working reaching the ten thousand things, and doing them by not doing” 〔0865c20〕.
The long outline into seven portions: 「第一從『佛子』至說頌已來，長科為七段。」 tr. “first, from ‘Sons of the Buddha’ down to the speaking of the verses, the long outline is into seven portions.” 〔T36n1739 0865c21〕 — one, making plain that in the cause one plants roots of goodness and gives rise to the ten kinds of reverence 〔0865c23〕 · two, making plain the obtaining of entry into the sphere of Samantabhadra's subtle knowledge 〔0865c26〕 · three, making plain the obtaining of the absence of differentiation 〔0866a01〕 · four, making plain that by cultivating this dedication the three activities are without attachment and without bondage and one is sovereign in dedicating as the buddhas of the three times do 〔0866a03〕 · five, making plain the obtaining of roots of goodness that are not destroyed, and that wherever one is born one meets the buddhas and obtains sovereign spiritual powers 〔0866a06〕 · six, making plain that the bodhisattva Vajra Banner contemplates the assembly and speaks the verses 〔0866a09〕 · seven, 「已下有一百二行頌，文義自具，兩行一頌」 tr. “what follows has one hundred and two lines of verse; text and meaning are complete in themselves, two lines to a stanza” 〔0866a11〕. He reckons the length of the sutra text by 「紙」 tr. “sheets” and 「行」 tr. “lines” — of the second portion, 「已上可十五紙經」 tr. “the above amounts to some fifteen sheets of sutra” 〔0865c26〕 · of the third, 「有七行經」 tr. “there are seven lines of sutra” 〔0866a01〕 · of the fourth, 「有十五行半經」 tr. “there are fifteen and a half lines of sutra” 〔0866a03〕 · of the fifth, 「有九行經」 tr. “there are nine lines of sutra” 〔0866a06〕.
The all-holding sentence of his explanation following upon the text:
「第二隨文釋義者，云何為無著無縛解脫迴向？為無性理智無依，即一切無著，一切無縛。」 tr. “second, as for explaining the meaning following upon the text: what is the dedication of liberation without attachment and without bondage? It is that the principle and knowledge which are without own-nature rest upon nothing, and thus all is without attachment and all is without bondage.” 〔T36n1739 0866a12〕
The ten kinds of subtlety: first, the subtlety of the buddha-body · second, the subtlety of buddha-knowledge · third, the subtlety of the buddha's taking birth · fourth, the subtlety of gathering in all the sentient beings of the world · fifth, the subtlety of the lands · sixth, the subtlety of the ocean-assembly of bodhisattvas · seventh, the subtlety of the bodhisattva's seeing the buddhas · eighth, the subtlety of the buddha's voice · ninth, the subtlety of times and kalpas · tenth, the subtlety of spiritual powers and the strength of the way 〔T36n1739 0866b07〕–〔0866c09〕; of which the ninth reads 「以三世不可說劫一切諸佛，不出一念普在如今。如今現前諸佛，還居未來過去，一時三世參入，劫劫重重無礙」 tr. “all the buddhas of the unspeakable kalpas of the three times do not go beyond a single thought-moment and are universally present just now. The buddhas now present before us dwell again in the future and the past; at one time the three times interpenetrate, and kalpa upon kalpa, layer upon layer, is unobstructed” 〔0866c04〕. He sums up the great import of this station at the end: 「以無作法身無住智，以十迴向大願調和，令得成就大慈悲利眾生之行海……令使有為無為為一法界自在故，如是迴向。」 tr. “with the uncontrived dharma-body and the knowledge that abides nowhere, and by harmonizing them with the great vows of the ten dedications, he causes the ocean of practice of great compassion that benefits sentient beings to be brought to completion … and causes the conditioned and the unconditioned to be one Dharma realm and sovereign; such is the dedication.” 〔0866c13〕
Recorded without adjudication
- The track of explaining the name: Chengguan explains 「無著無縛解脫」 tr. “liberation without attachment and without bondage” by the two senses of the substance of the practice and the function of the practice 〔T35n1735 0727a05〕; Fazang explains it by the two passages of ‘the substance of the mind that takes an object is without conception’ and ‘the activity and function of the mind that takes an object are without thought,’ and comes home to 「遊空無礙而成迴向」 tr. “roaming in emptiness without obstruction, one brings dedication to completion” 〔T35n1733 0264b20〕; Li Tongxuan for his part establishes the sense with 「無性理智無依，即一切無著，一切無縛」 tr. “the principle and knowledge which are without own-nature rest upon nothing, and thus all is without attachment and all is without bondage” 〔T36n1739 0866a13〕, and matches it with the perfection of power and with the symbolism of the deity. The tracks the three follow are each different.
- The method of dividing the text: Chengguan, following the eighty-fascicle text, determines the prose as the two parts of the practice of the station and the fruit of the station, with the practice of the station in three parts and the practice of the vow in ten gates, beginning at 〔T35n1735 0727a05〕; Fazang, following the sixty-fascicle text, determines the seventh through the tenth dedications generally by the four phrases ‘gathering phenomena so as to be directed toward principle · phenomena exhausted and principle appearing · function arising from principle · function identical with the substance and the substance used as function’ 〔T35n1733 0267c10〕; Li Tongxuan makes a long outline into seven portions and reckons the text by sheets and lines 〔T36n1739 0865c21〕. The scriptural witness relied upon and the method of dividing are alike different.
- The number in the passage on reverence: in the base text the passage on reverence has 「心生尊重」 tr. “the mind gives rise to reverence” ten times — the first clause, 「於一切善根，心生尊重」 tr. “toward all roots of goodness, the mind gives rise to reverence”, is the general statement, and the nine clauses from 「所謂」 tr. “namely” onward are the several display 〔T10n0279 0165b07〕; Chengguan's outline reads 「先總標尊重……次『所謂』下別顯」 tr. “reverence is first stated as a whole … next, from ‘namely’ onward, the several display” 〔T35n1735 0727a27〕, whereas Li Tongxuan reckons it as 「明因中種善根，生十種尊重分」 tr. “the portion making plain that in the cause one plants roots of goodness and gives rise to the ten kinds of reverence” 〔T36n1739 0865c24〕, and says again, 「經云『菩薩摩訶薩於一切善根心生尊重』者，舉十種，意在無盡」 tr. “where the sutra says ‘the bodhisattva-mahāsattva, toward all roots of goodness, gives rise in mind to reverence,’ ten kinds are raised, and the intent lies in inexhaustibility” 〔0866a16〕. The one divides it as general and several, the other raises it by the number ten.
- The number of the gates of the vastness: in the base text the enumerated clauses headed by 「以無著無縛解脫心」 tr. “with a mind of liberation without attachment and without bondage” are sixty-one clauses 〔T10n0279 0165b18〕–〔0169b06〕 (the sixty-second occurrence 〔0169b07〕 is the sentence that turns into the dedication to the true limit, and is not an enumerated clause); Chengguan states them as 「廣大迴向有六十門」 tr. “the vast dedication has sixty gates” 〔T35n1735 0727b13〕, while his opening and gathering read 「初之四門總顯、餘皆別明」 tr. “the first four gates display it as a whole, and all the rest make it plain severally” 〔0727b17〕 and 「初二十三門……後三十四門」 tr. “the first twenty-three gates … the latter thirty-four gates” 〔0727b28〕. The total stated and the several numbers into which it is divided are both recorded without adjudication.
- The number of clauses in the gate of the practices and virtues of bodhisattvas: in the base text the third gate of subtlety 〔T10n0279 0167b27〕 lists twenty-one clauses of 「菩薩從初發心……甚微細」 tr. “that the bodhisattva, from his first arousing of the mind … is exceedingly subtle” (the first ten being the several kinds, the latter eleven samādhis); Chengguan writes 「列所得中有二十句，前十別類、後十同明三昧」 tr. “in the listing of what is obtained there are twenty clauses; the first ten are the several kinds, and the latter ten alike make plain samādhi” 〔T35n1735 0728b25〕. Both are recorded without adjudication.
VII. Cross-Reading and Lineage
This dedication takes 「無著無縛解脫心」 tr. “the mind of liberation without attachment and without bondage” as the mind that is able to dedicate, and the chain of what it hands on lies only within the one Huayan lineage and in the treatise-sentences cited by the ancients; elsewhere there is no hit at all, and this is marked as lacking, in accordance with the facts.
- The Pusa yingluo benye jing, T24n1485: the passage in which the ten dedications among the thirty minds are matched name by name 〔T24n1485 1017c11〕–〔1017c18〕, the ninth name being 「無縛解脫迴向」 tr. “the dedication of liberation without bondage” 〔1017c16〕. Chengguan, in explaining the name of this dedication, cites just this sutra-sentence 〔T35n1735 0727a09〕 — this is a cross-reading already made by the ancients.
- The Liang She dacheng lun: when Chengguan explains the third of the ten pairs (substance and function · subject and object) he cites it, saying 「於分別依他起性，不見所行行及能行道」 tr. “with regard to the discriminated other-dependent nature, he does not see the practice that is practiced nor the way that is able to practice” 〔T35n1735 0729b14〕, and says further, 「即此義也，謂證智能行則出離故」 tr. “this is precisely that sense: that is, when the realizing knowledge is able to practice, one goes forth and is released” 〔0729b15〕. This is an interlinear citation within the commentary, not something this dedication directly inherits.
- The chapter “The Appearing of the Tathāgata”: in explaining the eighth clause on how practice accomplishes benefit Chengguan writes 「無礙悲智，是佛所行，如〈出現品〉」 tr. “unobstructed compassion and knowledge, which is what the buddhas practice, as in the chapter ‘The Appearing’” 〔T35n1735 0729b24〕 — pointing back from the clause of benefit in the present chapter to what the buddhas practice in the chapter on the appearing; a cross-reading between chapters established by the ancients.
- Li Tongxuan's chain of symbolism: matching the perfection of power to this dedication, and taking the deity whom Sudhana saw as the symbol of the practice of this station 〔T36n1739 0865c03〕 — the track of matching the ten dedications to the ten perfections and to Sudhana's good friends is seen here in one instance at this station.
- An honest record of nil results: the two forms 「無著無縛」 tr. “without attachment and without bondage” and 「無縛無著」 tr. “without bondage and without attachment” yield no hit at all in the Huayan yisheng jiaoyi fenqi zhang, T45n1866 · the Huayan jing zhigui, T45n1871 · the Huayan shixuan men, T45n1868 · the She dacheng lun, T31n1594 · the Yuqie shidi lun, T30n1579 · the Jie shenmi jing, T16n0676. The name of this dedication does not enter the treatises on the classification of the teachings in the Xianshou line, nor is it found in the treatises of the consciousness-only school — this is marked as lacking, in accordance with the facts, and no text from elsewhere is used to fill the place.
VIII. Edition Location Register
- Śikṣānanda, T279 (the base text): the ninth dedication, of liberation without attachment and without bondage, 〔T10n0279 0165a29〕 (beginning at fascicle thirty-one) – 〔0170c26〕, where it ends. The question raised 0165b06 · the general statement of reverence 0165b07 · the nine clauses of reverence 0165b07–b13 · according with and accepting 0165b13 · the ten clauses of advancing cultivation 0165b15–b17 · the beginning of the gates of the vastness (accomplishing the bodily activity of Samantabhadra) 0165b18 · the four gates of dhāraṇī 0165b21–b26 · the gates of sovereign power beginning 0165b28 · the gates of accomplishing the practice of Samantabhadra beginning 0165c27 · the gate of the knowledge of skillful means 0166a18 · the gate of the practices and vows of the faculties 0166b07 · the gate of the bodhisattva's spiritual powers 0166b14 · the gate of entering the gate of Samantabhadra 0166b22 · the gate of a place the size of a hair-tip 0166b29 · the gate of entering the upturned and the overturned worlds 0166c16 · the gate of receiving the buddhas' consecration and knowing all conceptions 0166c24 · the ten gates of exceedingly subtle knowledge 0167b12 (form and the rest 0167b12 · the destinies of sentient beings 0167b19 · the practices and virtues of bodhisattvas 0167b25 · the great functioning of the virtues of the station 0167c15 · the realm of sentient beings 0168b01 · the worlds 0168b12 · the Dharma realm 0168c05 · the kalpas 0168c20 · all dharmas 0169a07 · the bringing forth of all 0169a23) · the ten pairs of not discriminating 0169b07 · the ten liberations without attachment and without bondage 0169b13 · the dedication of the buddhas of the three times beginning 0169b14 · the concluding of the name 0169b29 · the fruit of the station 0169c01–c10 · the verses restating 0169c11–0170c26.
- Buddhabhadra, T278 (the Jin translation, the principal witness collated): chapter twenty-one, The Bodhisattva Vajra Banner's Ten Dedications · the enumeration of the ten names beginning 0488b26 · the ninth, the dedication of the mind of liberation without bondage and without attachment, beginning 0528b05 – the concluding of the name 0532c04 · the next dedication (the tenth, the measureless dedication equal to the Dharma realm) beginning 0534a03. The eighth, the dedication of the mark of the such, beginning 0524b19 · ending 0527b15.
- Chengguan, Huayan jing shu, T35n1735: the outline of the ninth begins 0727a05 · the explanation of the name 0727a06–a24 · the three parts of the extended explanation 0727a24–a26 · the roots of goodness dedicated 0727a27–a29 · the two parts of the practice of dedicating 0727a29–b07 · the two parts of the ten gates of the practice of the vow 0727b07–b12 · the hundred gates of vastness and profundity 0727b12–b15 · the opening and gathering of the sixty gates 0727b15–b24 · that the several display cannot be outlined by grouping one under another 0727b25–c03 · the three outlines of his own portion 0727c03–c05 · the ten gates of exceedingly subtle knowledge 0728b04–0729b12 · the ten pairs of the dedication to the true limit 0729b12–b19 · the general conclusion of the many gates 0729b19 · how practice accomplishes benefit 0729b20–b26 · the concluding of the name 0729b26 · the three fruits of the fruit of the station 0729b27–b30 · the outline of the matching verses 0729b30–c09 · the matching of the verses to the ten gates 0729c09–c21 · ending before the tenth dedication 0729c21. The general explanation at the level of the chapter (the reason for its coming, the explanation of the name, the tenet and aim, the tenfold division of the text) 0694c06–0695a16.
- Fazang, Tanxuan ji, T35n1733: the window of the explanation of this dedication 0264a29–0264c10 (the outline of the dedication to the true limit 0264b06 · the explanation of the name of being without bondage or attachment 0264b18 · the four parts of being undefiled with regard to objects 0264b24) · the general determination of the seventh through the fourteenth dedications 0267c08–c13.
- Li Tongxuan, Lun, T36n1739: the ninth dedication begins 0865c03 · the symbolic exposition 0865c04–c21 · the long outline into seven portions 0865c21–0866a11 · the explanation following upon the text begins 0866a12 · the explanation of the passage on reverence 0866a16 · the general statement of the fifteen sheets of sutra 0866b01–b06 · the ten kinds of subtlety 0866b07–0866c09 · the summing up of the great import 0866c10–c19 · ending before the tenth dedication 0866c19.
- The Pusa yingluo benye jing, T24n1485: the passage naming the ten dedications 1017c11–c18 (the ninth, 「無縛解脫迴向」 tr. “the dedication of liberation without bondage”, at 1017c15).
- Variant readings: within the range of T279 covered by this unit, 〔0165a29〕–〔0170c26〕, the Taishō base text carries 10 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0165b04〕于【大】＊｜唐于【明】＊ · 〔0165b04〕三藏【大】＊｜三藏沙門【宋】【元】【明】＊／三藏法師【宮】＊ · 〔0165b04〕奉制【大】＊｜無此字【宋】【元】【明】【宮】＊ · 〔0165c02〕如【大】｜亦如【宮】 · 〔0166a06〕辭【大】＊｜詞【宋】【元】【明】【宮】＊（＊同校並繫〔0166a27〕〔0169a21〕之辭字） · 〔0166b08〕得【大】｜行【聖】 · 〔0167b05〕一【大】｜一切【宋】【元】【明】 · 〔0170b02〕震【大】｜振【宮】【聖】 · 〔0170b03〕使【大】｜悉【宮】 · 〔0170b21〕采【大】｜婇【宋】【元】【明】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
- A further note upon the variant readings: 2 CBETA emendations (not counted among the Taishō collation notes listed above): 〔0168a29〕妄【CB】【麗-CB】【磧-CB】｜忘【大】 · 〔0170c16〕相【CB】【麗-CB】｜知【大】／相【宮】.
- Supplementary note on variant readings: the interlinear notes (phonetic glosses) have been stripped at the source-text layer and recorded there.
- A note on the boundaries of the passage: this unit begins at the head of fascicle thirty-one 〔T10n0279 0165a29〕, and the question raised stands at 〔0165b06〕, what lies between the two being the fascicle title, with no body text; after the closing sentence 〔0170c26〕 comes at once the question raised of the next dedication 〔0170c27〕, with no fascicle boundary intervening.