華嚴經 義疏通講 · 冊9Avataṃsaka Sūtra · Exposition Throughout · Vol. 9
品二十五 十迴向品 · 瑞應·結通·證成·偈讚勸修·校量功德分The Ten Dedications · The Auspicious Responses, the Concluding Extension, the Attestation, the Verses of Praise and Exhortation, and the Comparative Measure of Merit
全文五層 →Full five layers →大地為什麼在這個時候動
十大迴向從救護一切眾生離眾生相一路說到等法界無量，第十向的結句一落，經文沒有接著說下一位，先記了一件事：「爾時，佛神力故，十方各百萬佛剎微塵數世界六種震動」。
先問一句：這一動是為誰動的？
經文自己給了兩個並列的理由，在下一句：「佛神力故，法如是故」。前一個屬佛的神力，後一個屬法的本然——法本來就是這樣，所以說到這裡，十方就這樣動。兩個理由裡，第二個才是要害。
震動的相，經文不肯只說「六種」二字了事，把它逐一展開：「動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。」六事各開三相——本相、周遍之相、平等而周遍之相——合為十八。李通玄釋此動有三義：一是說教的威勢所感，二是大眾聞法歡喜所致，三是推歸佛的神德而致令其動。三義都不是『天有異象』的意思。
這裡要排一個誤：把地動讀成獎賞或印章，好像說得好所以得一個記號。經自己的說法是「法如是故」——中間沒有評價的環節，只有相稱。澄觀於此科只寫「先動地生信」五字，把它的功能說死了：動地是為了生信，不是為了表彰說者。
落地：讀經遇到瑞相之文，先找經文自己給的理由句。理由若落在法上，就不必當作神奇之事讀。
天上雨下來的那些東西，是拿來做什麼的
震動之後是一長串供養：「雨眾天華、天鬘、天末香、天諸雜香、天衣服、天珍寶、天莊嚴具、天摩尼寶、天沈水香、天栴檀香、天上妙蓋、天種種幢、天雜色幡」，末後還加上「阿僧祇諸天身」。
先問：既然是法上的事，為什麼要用這麼多物品來鋪陳？
澄觀把這一段科作「興供表行」——供養是用來表行的。他再往下分三：一供因、二外事供、三從「阿僧祇」句起的內事三業供。也就是說，這一串華香衣蓋屬「外事供」，是拿身外之物來表；而「阿僧祇諸天身」以下才轉入內事，用身、口、意三業來表。前者是可見的，後者是行相。
要排的誤是把它讀成場面描寫。這一串名目之所以逐一列出而不概括，是因為每一項都對應著一種可以拿出來的東西——花、香、衣、寶、蓋、幢、幡——迴向一品所教的正是『把已有的轉出去』，故此處以物之遍列表其行之遍。
落地：讀供養段落時，不必去計算數量之多，只看它列的是『自己有的東西』還是『自己身上的事』。這一段兩者都有，且次序是先外後內。
內事三業供：音、念、禮、樂、光，五件事都不是給佛加分的
內事一段列了五類：天上的法音、讚佛音、歡喜音「咸稱善哉」；「無量阿僧祇百千那由他諸天恭敬禮拜」；「無數天子常念諸佛，希求如來無量功德，心不捨離」；「無數天子作眾妓樂，歌詠讚歎供養如來」；「百千阿僧祇諸天放大光明，普照盡虛空遍法界一切佛剎，現無量阿僧祇諸佛境界」。
先問：音、禮、念、樂、光，這五件為什麼算「三業」？
澄觀只科此段為「內事三業供」，未逐項配屬；若以事配業，可作：口業繫音與歌詠讚歎，身業繫恭敬禮拜與放光普照，意業則是「常念諸佛，希求如來無量功德，心不捨離」。三業之中，最值得停下來看的是意業這一句——它不只說「念佛」，還說了念的內容（希求如來無量功德）與念的持續（心不捨離）。前二字容易做，後四字才是行。
排一個誤：不要把「供養如來」讀成佛需要這些。天供之所以現，經文早已給過理由——法如是故。供養在此是法界的相稱之相，不是交易。
落地：這五類供之中，唯有「心不捨離」是任何人當下就能做的一項。其餘四項要條件，這一項不要。
化身出過諸天·結通十方：一會之說即一切會之說
供養段之末，經接了兩句短的：「如來化身出過諸天」，然後是「如於此世界兜率陀天宮說如是法，周遍十方一切世界兜率天宮悉亦如是」。
先問：化身這一句與前面的天供是什麼關係？
李通玄在這裡下了一句要緊的判：「此是說法現德，法境相稱故現，非由天供也。」化身之現，是說法本身所現的德，不是諸天供養招來的結果。二事雖然相接而書，因卻不同。
第二句，澄觀不把它併在瑞應之內，另立一分叫「結通十方」，並自己交代了理由：「準上諸會或結瑞應，今此結說，故別開章。」前面幾會結的是瑞應，此處結的是「說」——結的是這一場說法，而不是這一場瑞相，所以另開一章。
這裡要排的誤是把「悉亦如是」讀成一種修辭上的誇張。它在本經是實說：此處說的十迴向，十方一切兜率天宮同時同樣在說。下一段諸菩薩來作證，證的正是這一句。
落地：讀到「悉亦如是」一類的通結句，把它當作前文的範圍宣告來讀——前面所說的一切，作用範圍到此為止都成立。
誰來作證：十方各百萬佛剎微塵數的菩薩
證成一段的敘事句是：「爾時，復以佛神力故，十方各過百萬佛剎微塵數世界外，各有百萬佛剎微塵數諸菩薩而來集會，周遍十方，咸作是言」。
先問：來的是誰？
經文逐字作「諸菩薩」。這一點須看清楚——他們的身分是菩薩，其名號則在下一句自報為金剛幢，來處是金剛光世界金剛幢佛所。作證者與說法者同名，這是本段的特別處，不是佛親自來證。
再問：為什麼是「百萬」？
澄觀只給了四個字：「云百萬者，位過前故。」數目是隨位而增的，此位高於前位，故其數過於前。李通玄把這條線索補全了：「十住百，十行百千，此位百萬，明昇進知見，知之增廣之量如是。」十住之會作百，十行之會作百千，到十迴向作百萬——數目在此不是計量，是位次昇進的表記。他又釋『世界之外而來』一句云：「處迷不及云外，昇進悟解入位云來。」
排一個誤：不要把這些數字當作宇宙規模的描述去驚歎。它們是位次的刻度。
落地：本經凡遇數目忽然變大之處，先回頭看這是第幾會、第幾位，多半能解。
證成語的三句話：讚法、同說、作證
來集的諸菩薩所說，可以拆成三句。
第一句是讚法兼自報：「善哉善哉！佛子！乃能說此諸大迴向。佛子！我等皆同一號，名：金剛幢，悉從金剛光世界金剛幢佛所來詣此土。」先問：為什麼作證的人要與說法的人同名？李通玄的解讀是：「明智會道同，名亦同故，亦明今時之智會與古今合故。」名同是因為智同、道同——同名不是巧合，是同一種智慧在十方各處各自成就的標記。他又說「總是金剛智無迷惑故。世界名金剛，光亦如是」，連世界的名字也隨之。
第二句說十方同說：「彼諸世界悉以佛神力故而說是法，眾會眷屬、文辭句義，皆亦如是，不增不減。」要排的誤是把「不增不減」讀成客套的附和。它是嚴格的——不是『大意相同』，是文辭與句義都不多一分、不少一分。十方所說即此處所說，故此一會之說已窮盡此法。
第三句才是作證本身：「我等皆承佛神力，從彼土來為汝作證。如我來此眾會為汝作證，十方所有一切世界兜率天宮寶莊嚴殿諸菩薩眾來為作證，亦復如是。」作證這件事本身也是「亦復如是」的——不只此處有人來證，十方每一處都有同樣的一群人在為同樣的一位金剛幢作證。
落地：讀「證成」一類的段落，看它證的是什麼。此處所證不是說者的資格，是所說之法在十方的同一性。
說頌之前，經家先寫了金剛幢的九件事
頌未起之前，經家用一長句寫金剛幢：「承佛神力，觀察十方一切眾會暨于法界已，善知文義，增廣大心，大悲普覆一切眾生，繫心安住三世佛種，善入一切佛功德法，成就諸佛自在之身，觀諸眾生心之所樂，及其所種一切善根悉分別知，隨順法身，為現清淨妙色之身」。
先問：說一段頌而已，何須這麼長的鋪墊？
因為這一段寫的是說法者說法之前的心相。逐項看：先觀察（眾會與法界）、次善知（文義）、次增廣（大心）、次起大悲、次安住三世佛種、次善入佛功德法、次成就自在之身、次遍知眾生心樂與善根、末後才「隨順法身，為現清淨妙色之身」。前八項是內，末一項是外——現色身，是為了說給人聽。李通玄逐行計之曰「『爾時』已下有六行經，明歎金剛幢菩薩說頌之德」。
要排的誤是把末句讀成神變。「隨順法身，為現清淨妙色之身」說的是所現之色身依法身而現、與法身相順，不是另變一身出來。
落地：說法之前的準備，經文把『觀察聽者所樂與所種善根』排在最後、最靠近開口的位置。這一項是可學的。
頌前九偈：迴向之所以可能，先在「法」這一邊站住
四十七偈的第一段，澄觀科為「頌所迴善根」九偈——所迴的善根是什麼，先說清楚。
九偈句句不離一個「法」字。第一偈立總：「菩薩成就法智慧，悟解無邊正法門」，而以「為法光明調御師」明其能為他人之師。第二偈轉為導師之用：「開示甚深難得法」而「引導十方無量眾」，落在「悉令安住正法中」——教的目的是安住，不是聽懂。第三偈連下三喻：飲佛法海是受，法雲普雨是施，法日出現是照，末句「闡揚妙法利群生」收之。第四偈說法施之難得與無畏：「常為難遇法施主」「於世說法恒無畏」，中間夾一句「法光清淨照其心」——先自照，才無畏。第五偈說自在：「善修於法自在心，悉能悟入諸法門」，而以「普為眾生擊法鼓」結——自在的用處仍在眾生。第六偈說長養與示現：「以法長養諸功德，具足清淨法喜心」，法喜在此是被「長養」出來的，不是偶得。第七偈最高：「諸佛法王所灌頂，成就法性智藏身，悉能解了法實相」，而末句仍落回「安住一切眾善法」——解了實相之後，不是離開眾善，是安住其中。第八偈標法施為第一：「菩薩修行第一施，一切如來所讚喜」，「所作皆蒙佛忍可」。第九偈收於化生與作燈：「親從諸佛法化生，為利眾生作法燈」。
先問：這九偈為什麼叫「所迴善根」？
因為迴向之為法，要先有東西可迴。前九偈所列的法智慧、法海、法日、法鼓、法藏、法燈，就是這一段所要迴的本錢。沒有這一段，後面的「悉以智慧而迴向」就沒有主詞。
要排一個誤：不要把「法施主」「第一施」讀成布施財物之上還有一種更高等級的布施，於是輕財施。此處「第一」是就其能令人得法而說，前文六十門所說的外財內財諸施並未因此被貶。
落地：檢查自己有沒有可迴之善根，比檢查自己有沒有迴向的意樂更基本。
中間七偈：迴向的三個去處，在偈裡怎麼說
第二段七偈，澄觀科為「頌迴向行」，並再分三：初二偈總頌前文九段迴向、次一偈頌迴向嚴剎、後四偈頌二段中迴向所為。
初二偈：第十偈「隨所修行妙法施，則亦觀察彼善根，所作眾善為眾生，悉以智慧而迴向」——注意中間那句「則亦觀察彼善根」，迴向之前有一個觀察的動作，不是修完就順手一推。第十一偈「所有成佛功德法，悉以迴施諸群生，願令一切皆清淨，到佛莊嚴之彼岸」——連成佛的功德之法也拿來迴施，這是十向之中最徹底的一句。
次一偈頌嚴剎：第十二偈「十方佛剎無有量，悉具無量大莊嚴，如是莊嚴不可思，盡以莊嚴一國土」。先問：把無量佛剎的莊嚴盡集於一國土，這是什麼意思？就迴向而言，是把一切處之善歸於一處而不減其量；十方之莊嚴入於一土而十方不因此空缺，正是前文「不增不減」之理在事上的說法。
後四偈頌所為：第十三偈願眾生具足如來清淨智而「猶如普賢真佛子」；第十四偈願一切眾生「皆使修行菩薩道」；第十五偈願十方眾生「一切皆令如普賢」；第十六偈願諸佛菩薩所成的一切差別功德「願使眾生悉圓滿」。四偈的句式一律：所迴之善在前，所為之眾生在後。
要排的誤是把「猶如普賢」讀成一個遙遠的比喻。在本頌之中，普賢是所願的實際內容，末後第四十五偈更直說善住此迴向者「是諸佛子號普賢」——名是可及的。
落地：迴向的話若只說『願一切眾生離苦』，不妨照這四偈的句式補足後半：願他們得到的是什麼樣的行。
位果之首偈：先自己自在，才見得佛的自在
第三段二十偈頌位果，澄觀先標一偈為「見佛自在」，即第十七偈：「菩薩具足自在力，所應學處皆往學，示現一切大神通，普詣十方無量土。」
先問：這一偈明明說的是菩薩自己的自在，為什麼澄觀科作「見佛自在」？
他自己補了一句因由：「由己自在方見佛自在」次第在此——不是先見佛自在而後自己自在，是自己得自在之後才見得佛的自在。這一句把整段位果的讀法定了：以下十七偈所寫的種種不可思議之事，都是『己之自在』的展開，不是旁觀所見的奇景。
要排的誤是把「所應學處皆往學」略過去。神通在這一偈裡排在第三句，前一句是「往學」——具足自在力的人仍在學。
落地：凡讀到不可思議之事而心生仰慕時，回看這一句：自在之前有一個「皆往學」。
十七偈得清淨（上）：一念、一毛端、一毛孔
澄觀科第十八偈以下十七偈為「頌得清淨」，並指出其所頌者是「一念中普入三世一切諸佛眾會道場智清淨」，又補一句限定：「此是力能，不可頌前願成所為。」——這十七偈說的是位果上的力能，不是重頌前文願所成就之事。
第十八偈立其本：「菩薩能於一念頃，覲等眾生無數佛，又復於一毛端中，盡攝諸法皆明見。」一念與一毛端，一時一處，各舉其極小者而攝其極大者。第十九偈轉入所知之境：「世間眾生無有量，菩薩悉能分別知，諸佛無量等眾生，大心供養咸令盡」——眾生與諸佛在此對舉而數等。第二十偈起入供養之事：「種種名香上妙華，眾寶衣裳及幡蓋，分布法界咸充滿，發心普供十方佛。」第二十一偈回到毛孔：「一毛孔中悉明見，不思議數無量佛，一切毛孔皆如是，普禮一切世間燈」——先一孔，次一切孔。第二十二偈說禮與讚：「舉身次第恭敬禮」是身業，「亦以言辭普稱讚」是口業，而「窮盡未來一切劫」是時。
先問：這幾偈為什麼一直在「一」與「一切」之間來回？
因為「得清淨」所得的正是這一種無礙——一念遍三世、一毛端攝諸法、一毛孔見無量佛。澄觀說此科是「一念中普入三世一切諸佛眾會道場智清淨」，關鍵在「普入」二字。
要排的誤是把毛端毛孔讀成空間的縮小術。經文說的是「盡攝諸法皆明見」——重點在明見，不在容納。
落地：這一段可取的一句是第十九偈的「悉能分別知」。遍知眾生而後供養，次序不可倒。
十七偈得清淨（下）：供養為什麼要說這麼多遍
第二十三偈起至第三十四偈，十二偈連說供養，而每偈換一個角度。
第二十三偈說量：「一如來所供養具，其數無量等眾生，如是供養一如來，一切如來亦復然」——由一佛例一切佛。第二十四偈說時：「世間劫數可終盡，菩薩供養無休懈」，以可盡者襯不休者。第二十五偈說修行與供養並行：「於爾所劫修諸行，恭敬供養一如來，盡一切劫無厭足」。第二十六偈最要緊：「如無量劫供一佛，供一切佛皆如是，亦不分別是劫數，於所供養生疲厭」——供養而不分別劫數，故不生疲厭；疲厭的來處，正是計數。
第二十七偈以蓮華為供：「法界廣大無邊際，菩薩觀察悉明了，以大蓮華遍布中，施等眾生無量佛」；第二十八偈說寶華之精：「一切世間無可諭，持以供養人中尊」；第二十九偈說寶蓋：「眾生數等無量剎，諸妙寶蓋滿其中」；第三十偈說塗香：「以此供養天人師，窮盡眾生數等劫」；第三十一偈總說末香燒香華衣：「歡喜奉事無厭足」；第三十二偈轉入以偈供養：「等眾生數照世燈，念念成就大菩提，亦以無邊偈稱述」——供具之外，稱讚之言亦是供；第三十三偈以佛數與劫數雙舉：「如眾生數佛世尊……如是讚歎無窮盡」；第三十四偈收之：「如是供養諸佛時，以佛神力皆周遍，悉見十方無量佛，安住普賢菩薩行」——供養之能周遍，仍歸於佛神力，末句落回普賢行。
先問：同一件事說十二偈，是不是重複？
澄觀早已交代此段廣說之由：「上云八者，必在供養，故此廣顯。」前文所列之八，其成就必在供養一事上，所以此處把它展開。又說「然上且依麁相而分。菩薩縱任辯才，體勢包攝，大旨無異，故不委論」——他自己也承認分科只是粗相，不必逐句求異。
要排的誤是把這十二偈讀成堆疊的讚辭。它們是逐項換角度：量、時、行、不分別、華、寶、蓋、香、末香、偈讚、佛數劫數、周遍——十二偈十二面。
落地：第二十六偈可以單獨取走——不分別劫數，故無疲厭。這一句對治的是修行中最常見的那種算日子的心。
總結第十迴向二偈：把三世善根押在普賢行上
澄觀標「後『過去』下二偈總結第十迴向」，即第三十五、三十六偈。
第三十五偈：「過去未來及現在，所有一切諸善根，令我常修普賢行，速得安住普賢地。」三世之善根盡收，所迴之處只有一個：普賢行、普賢地。第三十六偈轉向他人：「一切如來所知見，世間無量諸眾生，悉願具足如普賢，為聰慧者所稱讚。」
先問：前一偈說「令我」，後一偈說「悉願」眾生——迴向不是不為自己嗎？
看所迴的內容。第三十五偈為自己所求的是「常修普賢行」，求的是行不是果；緊接的第三十六偈就把同樣的內容願給一切眾生。自求修行與願他具足並列，正是迴向三處之義在頌中的落法。
要排的誤是把「令我」二字讀成違背迴向的私心。所迴向之處若是行本身，則自他無違。
落地：發願時可照這兩偈的次序——先願自己不斷修，再願眾生同得；顛倒過來說常常是空的。
歎勝六偈：為什麼說這個迴向最無上
澄觀科「第二『此是』下歎勝勸修，通於十向」——注意「通於十向」四字：前三十六偈專頌第十迴向，此下九偈才是通說十向的。歎勝之中先六偈，澄觀說其歎勝的理由是「謂是菩薩所行、如來所說，六度隨相等行、法界離相等行，故是超勝」。
第三十七偈舉人與舉說：「此是十方諸大士，共所修治迴向行，諸佛如來為我說，此迴向行最無上」——所以無上，一因十方大士共修，二因諸佛所說。第三十八偈說其所被之廣：「十方世界無有餘，其中一切諸眾生，莫不咸令得開覺，悉使常如普賢行。」
第三十九、四十兩偈是六度：「如其迴向行布施，亦復堅持於禁戒，精進長時無退怯，忍辱柔和心不動」「禪定持心常一緣，智慧了境同三昧，去來現在皆通達，世間無有得其邊」。六度逐一而下，各配一相：施而迴向、戒而堅持、進而無退怯、忍而柔和不動、定而常一緣、慧而了境同三昧。第四十一偈說三業：「菩薩身心及語業，如是所作皆清淨，一切修行無有餘，悉與普賢菩薩等。」第四十二偈忽然一轉：「譬如法界無分別，戲論染著皆永盡，亦如涅槃無障礙，心常如是離諸取。」
先問：前面才說六度隨相之行，這一偈為什麼立刻說離相？
這正是澄觀所指出的兩層並舉——「六度隨相等行、法界離相等行」，二者合起來才是超勝的理由。若只有隨相，則行有所著；若只有離相，則行無所施。歎勝之所以稱勝，在於一段之中二者俱備。
要排的誤是把離相一偈讀成推翻前二偈。經文用的是「譬如」「亦如」——是說心的樣子如法界如涅槃，不是說前面的布施持戒不要了。
落地：檢查自己的修行偏在哪一邊。偏隨相者取第四十二偈，偏離相者取第三十九、四十偈。
結歎勸修三偈：從「已開示」到「號普賢」
澄觀標「後『智者所有』下三偈結歎勸修」。
第四十三偈說法之來處與功用：「智者所有迴向法，諸佛如來已開示，種種善根悉迴向，是故能成菩薩道」——迴向法不是自創，是諸佛已開示的；而其果是成菩薩道。第四十四偈說學之所成：「佛子善學此迴向，無量行願悉成滿，攝取法界盡無餘，是故能成善逝力。」第四十五偈最後給一個名分：「若欲成就佛所說，菩薩廣大殊勝行，宜應善住此迴向，是諸佛子號普賢。」
先問：三偈之中的動詞逐次在變——「悉迴向」「善學」「善住」，這是隨口換字嗎？
不是。第一偈說做這件事，第二偈說學會這件事，第三偈說安住於這件事。做、學、住，是同一件事上的三層深淺。而末句給的「號普賢」不是稱讚，是名分——住此迴向的人，經文就這樣稱他。
要排的誤是把「號普賢」讀成與普賢菩薩混同。此處是就行立名：所行既是普賢之行，故亦得此號；前文第十三偈言「猶如普賢」，第十五、三十六偈言「如普賢」，正是同一路。
落地：三偈之中最實在的是「善住」二字。迴向若只在事後說一句話，是做；每一事之前先安住於此心，才是住。
末二偈校量功德：用可數的來比不可數的
澄觀於此別立一分：「大文第十末後二偈校量功德。德既無限，宜可修行。」——校量的用意在末四字，不在前面的比較本身。
第四十六偈舉二事之可知：「一切眾生猶可數，三世心量亦可知」，而後說「如是普賢諸佛子，功德邊際無能測」。第四十七偈再舉二事：「一毛度空可得邊，眾剎為塵可知數」，而後說「如是大仙諸佛子，所住行願無能量」。四件事——眾生之數、三世心量、以毛度空、碎剎為塵——都是常人以為不可能的，經文卻說這些還可以，唯獨迴向之德不可以。
先問：這樣說，讀者豈不是更覺得高不可攀？
澄觀恰恰在此處給了一段話防這個誤：「然此顯德深勝高遠者，一圓融教故、二約殊勝願力故。登地已上寄位階差，故每結云『若以殊勝願力，復過於此，不可數知，勿謂此深便言地劣。』」他說得很清楚——此段之所以說得如此高遠，一因本經是圓融之教，二因這是就殊勝願力而說；不可因為地前之位說得這樣深，就反過來認為登地之位淺。
要排的誤是把校量讀成炫耀。校量之後緊接的是澄觀所點出的「宜可修行」——說到不可測，是為了讓人去修，不是為了讓人卻步。
落地：讀完這兩偈，該起的心不是驚歎，是第四十四偈的那個動詞：善學。
承衍
- 科段體系三家並存：澄觀判本品為十分，此段當第六瑞應分、第七結通十方、第八證成分、第九偈讚勸修分、第十校量功德，末書「第五會竟」；法藏《探玄記》依六十本，以此段為『證成分』與『偈頌』，把瑞應一段科作「說益」而不別立結通一分；李通玄《新華嚴經論》則逕以自有編號的「第二十四段」標之，不立分名。三家科目體系各異，誌錄不判。
- 頌之計量：澄觀作四十七偈，其分科加總為三十六偈頌第十迴向、九偈歎勝勸修、二偈校量功德；李通玄作「九十四行頌，兩行一頌」，底本此段頌文九十四行，二行一偈，與澄觀同數。法藏作「九十四偈」，並分為行體十四、廣大迴向六十八、甚深迴向二、結歎顯勝十——所釋為六十本，六十本此頌四言四句為偈，實數即九十四；其科段切法與澄觀十分科不同，誌錄不判。
- 頌之分科二系全異：澄觀依「所迴善根／迴向行／位果」立目，法藏依「行體／廣大迴向／甚深迴向／結歎顯勝」立目，其分段之起句亦異——法藏之第二分起於六十本「菩薩法施」一偈，第三分起於「譬如如如」，第四分起於「如是殊勝」。並錄不判。
- 校量功德一科之有無：澄觀於八十本末二偈別立第十分；法藏於六十本以「結歎顯勝」十偈總攝，未別出此科名。並錄不判。
- 《演義鈔》之理量二智：澄觀《隨疏演義鈔》於本段唯廣釋疏語「體用理量俱無障」，以如理智、如量智釋之，並引《佛地論》第三之如理修、如量修；復列二智之二相（無著、無礙）與因果二義。此段所繫者是頌位果「得清淨」一科。其末句「前文頻有理量二智，此方廣釋。第五會竟」與《疏》末句同，可證二文相承。
- 六十本之異：六十卷本〈金剛幢菩薩十迴向品第二十一〉此段，震動一事只作「六種震動」而不列十八相之名；天供之中別出天阿伽樓香、天婆羅揵馱香、天堅固香三名而八十本無；天宮之名作「刪兜率陀天王宮」；頌文四字一句、八句當八十本之一偈。二本來集作證者皆稱菩薩。全錄不判。
- 華嚴宗論之引證〔查無〕：《華嚴經孔目章》唯一處出「金剛幢」而係六十本品目之列，非本段之釋；《華嚴一乘教義分齊章》《華嚴經旨歸》《華嚴一乘十玄門》三書以本段之名相機械檢索皆無命中。
- 承衍論之檢〔查無〕：成唯識、攝論、瑜伽、解深密四論，以本段之名相機械檢索皆無命中；零命中不構成彼論無涉之證，據實標闕。
- 《十地經論》〔查無〕：該論唯釋〈十地品〉，本段屬十迴向品末，不在其釋文範圍。
Why the great earth quakes at just this moment
The ten great dedications have run all the way from the rescuing and guarding of all sentient beings while free of the mark of sentient beings to the measureless dedication equal to the Dharma realm; and the moment the closing sentence of the tenth dedication has fallen, the scripture does not go on to the next station. It first records one event: “At that time, by the spiritual power of the Buddha, worlds as many as the dust motes of a million buddha-lands in each of the ten directions quaked in six ways.”
Ask first: for whose sake is this quaking?
The scripture itself gives two reasons side by side, in the sentence that follows: “by the spiritual power of the Buddha, and because the Dharma is so.” The former belongs to the spiritual power of the Buddha, the latter to the way the Dharma of itself is — the Dharma is simply so, and therefore, when the exposition has come this far, the ten directions quake just in this way. Of the two reasons, the second is the crux.
The aspects of the quaking the scripture is not willing to dispose of with the two words “six kinds”; it unfolds them one by one: “quaking, quaking throughout, quaking throughout equally; rising, rising throughout, rising throughout equally; surging, surging throughout, surging throughout equally; shaking, shaking throughout, shaking throughout equally; roaring, roaring throughout, roaring throughout equally; striking, striking throughout, striking throughout equally.” Six events, each opening into three aspects — the aspect itself, the aspect that goes throughout, and the aspect that goes throughout equally — eighteen in all. Li Tongxuan explains this quaking as having three senses: first, that it is summoned by the majestic force of the teaching expounded; second, that it is brought about by the great assembly's joy at hearing the Dharma; third, that it is referred back to the divine virtue of the Buddha and so brought about. None of the three senses means ‘there was a portent in the heavens.’
Here a misreading should be set right: reading the quaking of the earth as a reward or a seal of approval, as though, because the exposition was good, a token of it were granted. The scripture's own account is “because the Dharma is so” — in between there is no step of evaluation, only correspondence. Chengguan writes at this outline heading only five graphs, “first the quaking of the earth, which gives rise to faith,” and by them fixes its function once for all: the quaking of the earth is for the sake of giving rise to faith, not for the sake of honoring the one who expounds.
Landing it: when you meet a passage of auspicious signs in a scripture, look first for the sentence in which the scripture gives its own reason. If the reason falls upon the Dharma, there is no need to read it as a marvel.
What are all those things rained down from the heavens for
After the quaking comes a long string of offerings: “there rained down a multitude of heavenly flowers, heavenly garlands, heavenly powdered incense, heavenly incenses of every kind, heavenly garments, heavenly precious things, heavenly adornments, heavenly maṇi jewels, heavenly aloeswood incense, heavenly candana incense, heavenly canopies of surpassing excellence, heavenly banners of every kind, heavenly pennants of mingled colors,” and at the end there is added “asaṃkhya bodies of the gods.”
Ask first: since this is a matter belonging to the Dharma, why should it be laid out with so many objects?
Chengguan places this passage under the heading “the raising of offerings, which betokens the practice” — the offerings are there to betoken the practice. He then divides it further into three: first the cause of the offerings, second the offering of outer things, third the offering of inner things by the three kinds of action, beginning from the sentence with “asaṃkhya.” That is to say, this string of flowers, incense, garments, and canopies belongs to the “offering of outer things,” which betokens by means of things outside the body; while from “asaṃkhya bodies of the gods” onward it turns into the offering of inner things, betokening by means of the three kinds of action of body, speech, and mind. The former is what can be seen; the latter is the aspect of the practice.
The misreading to be set right here is to read it as scene-painting. This string of names is set out item by item and not summarized because each item answers to a kind of thing that can be brought out and given — flower, incense, garment, jewel, canopy, banner, pennant; and what the chapter of dedication teaches is precisely ‘turning over what one already has,’ and so here the completeness of the list of things betokens the completeness of the practice.
Landing it: when reading a passage of offerings, do not go counting how great the numbers are; look only at whether what is listed is ‘what one has’ or ‘what is on one's own person.’ In this passage there are both, and the order is outer first, inner after.
The offering of inner things by the three kinds of action: sound, mindfulness, bowing, music, light — none of the five adds anything to the Buddha's credit
The passage on inner things lists five kinds: heavenly sounds of the Dharma, sounds of praising the Buddha, sounds of rejoicing, “all crying out ‘good indeed’”; “measureless asaṃkhya hundreds of thousands of nayutas of gods reverently bowed down”; “numberless sons of gods constantly called the buddhas to mind, longing for the measureless merits of the Tathāgata, and in mind would not let go of them”; “numberless sons of gods made all manner of music, singing praises and making offerings to the Tathāgata”; “hundreds of thousands of asaṃkhya gods sent forth a great radiance, illumining everywhere all the buddha-lands to the ends of space and throughout the Dharma realm, and manifesting measureless asaṃkhya realms of the buddhas.”
Ask first: sound, bowing, mindfulness, music, light — why should these five count as “the three kinds of action”?
Chengguan places this passage only under the heading “the offering of inner things by the three kinds of action,” and does not assign each item to its action; but if one does match the events to the actions, it may be done thus: verbal action holds the sounds and the singing of praises; bodily action holds the reverent bowing and the sending forth of light that illumines everywhere; and mental action is the sentence “constantly called the buddhas to mind, longing for the measureless merits of the Tathāgata, and in mind would not let go of them.” Of the three actions, the one most worth stopping over is this sentence of mental action — it does not merely say “call the Buddha to mind”; it says also what the mindfulness holds (longing for the measureless merits of the Tathāgata) and how long the mindfulness lasts (in mind would not let go of them). The first part is easy to do; the latter part is the practice.
Set right a misreading: do not read “made offerings to the Tathāgata” as though the Buddha needed these things. Why the heavenly offerings appear the scripture has already told us — because the Dharma is so. Offering is here an aspect of correspondence within the Dharma realm; it is not a transaction.
Landing it: of these five kinds of offering, the only one that anyone can do this very moment is “in mind would not let go of them.” The other four require conditions; this one does not.
The emanation body rises beyond all the gods · the concluding extension to the ten directions: what is expounded in one assembly is what is expounded in all assemblies
At the end of the passage of offerings the scripture joins on two short sentences: “the emanation body of the Tathāgata rose beyond all the gods,” and then, “just as in the palace of the Tuṣita Heaven of this world such a Dharma is expounded, so throughout the ten directions, in the palaces of the Tuṣita Heaven of all the worlds, it is likewise so.”
Ask first: what is the relation of this sentence about the emanation body to the heavenly offerings before it?
Li Tongxuan sets down here one weighty determination: “this is the virtue manifested by the expounding of the Dharma; it appears because the Dharma and its object answer to one another, and not by reason of the offerings of the gods.” The appearing of the emanation body is a virtue manifested by the expounding of the Dharma itself, and not a result summoned by the offerings of the gods. Though the two events are written one next to the other, their causes are different.
As for the second sentence, Chengguan does not merge it into the auspicious responses but sets up a separate division called “the concluding extension to the ten directions,” and gives his reason himself: “taking the several assemblies above as the standard, they sometimes conclude with the auspicious responses; here the conclusion is of the exposition, and so a separate section is opened.” In the assemblies before, what was concluded was the auspicious responses; here what is concluded is the “exposition” — it is this occasion of expounding the Dharma that is concluded, and not this occasion of auspicious signs; therefore a separate section is opened.
The misreading to be set right here is to read “it is likewise so” as a rhetorical exaggeration. In this scripture it is said literally: the ten dedications expounded here are being expounded in the same way and at the same time in every palace of the Tuṣita Heaven of the ten directions. The bodhisattvas who come in the next passage to bear witness are bearing witness to precisely this sentence.
Landing it: when you come upon a concluding sentence of the sort “it is likewise so,” read it as a declaration of the range of what has gone before — everything said above holds good over just that range.
Who comes to bear witness: bodhisattvas as many as the dust motes of a million buddha-lands in each of the ten directions
The narrative sentence of the passage of attestation is: “At that time, again by the spiritual power of the Buddha, beyond worlds as many as the dust motes of a million buddha-lands in each of the ten directions, there were in each bodhisattvas as many as the dust motes of a million buddha-lands who came together to the assembly, filling the ten directions, and all said this.”
Ask first: who is it that comes?
The scripture reads, word for word, “the bodhisattvas.” This point must be seen clearly: their status is that of bodhisattvas, while their name and title they declare themselves in the next sentence to be Vajra Banner, and the place they come from is the presence of the buddha Vajra Banner in the world Vajra Light. Those who bear witness have the same name as the one who expounds; this is the singular feature of this passage — it is not the Buddha coming in person to bear witness.
Ask again: why “a million”?
Chengguan gives only four graphs: “that it says ‘a million’ is because this station surpasses the ones before.” The number increases along with the station; this station is higher than the stations before, and therefore its number surpasses theirs. Li Tongxuan fills out this line of thought: “the ten abodes a hundred, the ten practices a hundred thousand, this station a million, making clear the ascent of knowing and seeing, the measure of the enlarging of knowledge being such.” The assembly of the ten abodes has a hundred, the assembly of the ten practices a hundred thousand, and by the ten dedications it is a million — the number here is not a quantity but a mark of the ascent of the stations. He explains further the sentence ‘coming from beyond the worlds,’ saying: “that where delusion lies is not reached is called ‘beyond’; that by ascending one awakens, understands, and enters the station is called ‘coming.’”
Set right a misreading: do not take these numbers for a description of cosmic scale and marvel at them. They are the graduations of the stations.
Landing it: wherever in this scripture the numbers suddenly grow large, look back first to see which assembly and which station this is; most of the time that resolves it.
The three sentences of the words of attestation: praising the Dharma, expounding alike, bearing witness
What the bodhisattvas who have come together say can be taken apart into three sentences.
The first is praise of the Dharma together with a declaration of themselves: “Good indeed! Good indeed! Son of the Buddha! You are well able to expound these great dedications. Son of the Buddha! We are all of one and the same name, called Vajra Banner, and all have come to this land from the presence of the buddha Vajra Banner in the world Vajra Light.” Ask first: why should those who bear witness have the same name as the one who expounds? Li Tongxuan's reading is: “it makes clear that where the knowledges meet the path is the same, and that therefore the names too are the same; it also makes clear that the meeting of knowledges in the present time accords with the ancient and the present alike.” The sameness of name is because the knowledge is the same and the path is the same — sameness of name is not a coincidence but the mark of one and the same wisdom brought to accomplishment severally in every quarter of the ten directions. He says further, “all of it is vajra-knowledge, being without delusion. The world is named Vajra, and the Light is likewise so,” so that even the name of the world follows suit.
The second sentence says that the ten directions expound alike: “in those worlds too, all by the spiritual power of the Buddha, this Dharma is expounded, and the assemblies and their retinues, the words and the sense of the sentences, are likewise so, neither increased nor diminished.” The misreading to be set right is to read “neither increased nor diminished” as a polite murmur of agreement. It is strict — not ‘the general purport is the same,’ but that the words and the sense of the sentences are not one part more and not one part less. What is expounded in the ten directions is what is expounded here, and therefore what is expounded in this one assembly has already exhausted this Dharma.
The third sentence is the bearing of witness itself: “we have all, sustained by the spiritual power of the Buddha, come from those lands to bear witness for you. Just as I have come to this assembly to bear witness for you, so it is likewise with the multitudes of bodhisattvas who come to bear witness in the jeweled and adorned halls of the palaces of the Tuṣita Heaven in all the worlds there are in the ten directions.” The bearing of witness is itself also a matter of “likewise so” — not only is there someone here who has come to bear witness, but in every one of the ten directions there is the same company bearing witness for the same one Vajra Banner.
Landing it: when reading a passage of the “attestation” sort, look at what it is that is being attested. What is attested here is not the qualification of the one who expounds; it is the sameness of what is expounded throughout the ten directions.
Before the verses, the compilers of the scripture write nine things about Vajra Banner
Before the verses have begun, the compilers of the scripture write of Vajra Banner in one long sentence: “sustained by the spiritual power of the Buddha, having contemplated all the assemblies of the ten directions and reached to the Dharma realm, he knew well the sense of the words, enlarged his vast mind, with great compassion covered over all sentient beings everywhere, bound his mind and abode securely in the lineage of the buddhas of the three times, entered well into the merit-dharmas of all the buddhas, accomplished the sovereign body of the buddhas, contemplated what the minds of sentient beings delight in and knew discerningly all the roots of goodness they have planted, and, according with the dharma-body, manifested for them a body of pure and wondrous form.”
Ask first: it is only a passage of verse he is to speak — why should the ground-laying be so long?
Because what this passage writes is the state of mind of the expositor before he expounds. Item by item: first the contemplating (of the assemblies and of the Dharma realm); next the knowing well (of the sense of the words); next the enlarging (of the vast mind); next the arising of great compassion; next the abiding securely in the lineage of the buddhas of the three times; next the entering well into the merit-dharmas of the buddhas; next the accomplishing of the sovereign body; next the knowing throughout of what the minds of sentient beings delight in and of their roots of goodness; and only at the end “according with the dharma-body, he manifested a body of pure and wondrous form.” The first eight items are inward, the last one outward — the manifesting of a body of form is so that the Dharma may be spoken for people to hear. Li Tongxuan counts the lines one by one, saying, “from ‘at that time’ onward there are six lines of scripture, making clear the praise of the virtue of the bodhisattva Vajra Banner in speaking the verses.”
The misreading to be set right is to read the last sentence as a display of supernatural transformation. “According with the dharma-body, he manifested a body of pure and wondrous form” says that the body of form manifested is manifested in dependence upon the dharma-body and in accord with the dharma-body; it does not say that another body was conjured up.
Landing it: in the preparation before expounding, the scripture places ‘contemplating what the hearers delight in and what roots of goodness they have planted’ last, in the position nearest to the opening of the mouth. That item can be learned.
The first nine verses: that dedication is possible depends first on standing firm on the side of “Dharma”
The first section of the forty-seven verses Chengguan places under the heading “versifying the roots of goodness dedicated” — nine verses that first make clear what the roots of goodness dedicated are.
Not one sentence of the nine verses leaves the one graph “Dharma.” The first verse sets up the whole: “the bodhisattva accomplishes wisdom in the Dharma, and awakens to and understands the boundless gates of the true Dharma,” and with “he is a tamer who is the light of Dharma” makes clear that he can be a teacher to others. The second verse turns to the guide's function: “revealing the Dharma that is profound and hard to obtain,” and “leading measureless multitudes of the ten directions,” coming to rest on “causing them all to abide in the true Dharma” — the aim of teaching is abiding, not comprehension. The third verse strings three similes together: drinking the ocean of the Buddha's Dharma is receiving, the cloud of Dharma raining everywhere is giving, the sun of Dharma appearing is illumining, and the last line, “expounding the wondrous Dharma and benefiting sentient beings,” gathers them up. The fourth verse speaks of how hard the giving of Dharma is to meet with and of its fearlessness: “he is constantly a hard-to-meet lord of the giving of Dharma,” “he expounds the Dharma in the world constantly and without fear,” with one line set in between, “the light of Dharma, pure, illumines his mind” — he illumines himself first, and only then is he without fear. The fifth verse speaks of sovereignty: “he cultivates well a mind sovereign in the Dharma, and is able to awaken into and enter all the gates of the Dharma,” and closes with “everywhere for sentient beings he beats the drum of Dharma” — the use of sovereignty still lies with sentient beings. The sixth verse speaks of nourishing and of displaying: “with the Dharma he nourishes every kind of merit, and is complete in a pure mind of delight in the Dharma”; delight in the Dharma is here something “nourished” into being, not something come by chance. The seventh verse is the highest: “he is anointed on the crown by the buddhas, the Dharma kings, and has accomplished a body that is the treasury of the wisdom of the nature of dharmas, and is able to understand fully the real mark of all dharmas,” and yet its last line still falls back to “he abides in all the dharmas of the multitude of good things” — after understanding the real mark, one does not leave the multitude of good things, but abides within it. The eighth verse marks the giving of Dharma as foremost: “the bodhisattva cultivates the foremost giving, which all the tathāgatas praise and rejoice in,” “all that he does receives the Buddha's approval.” The ninth verse closes with birth by transformation and with becoming a lamp: “born of transformation directly from the Dharma of the buddhas, for the benefit of sentient beings he becomes a lamp of Dharma.”
Ask first: why are these nine verses called “the roots of goodness dedicated”?
Because for dedication to be a dharma at all, one must first have something to dedicate. The wisdom in the Dharma, the ocean of Dharma, the sun of Dharma, the drum of Dharma, the treasury of Dharma, and the lamp of Dharma listed in the first nine verses are the capital that this section is to dedicate. Without this section, the later “all of it he dedicates with wisdom” would have no subject.
Set right a misreading: do not read “lord of the giving of Dharma” and “the foremost giving” as though above the giving of goods there were a giving of a higher grade, and so make light of the giving of goods. Here “foremost” is said with respect to its power to make people obtain the Dharma; the givings of outer wealth and inner wealth expounded in the sixty gates above are not thereby disparaged.
Landing it: examining whether one has any roots of goodness to dedicate is more basic than examining whether one has the will to dedicate.
The middle seven verses: how the three destinations of dedication are said in the verses
The second section of seven verses Chengguan places under the heading “versifying the practice of dedication,” and divides it further into three: the first two verses versify in general the nine passages of dedication in the text above, the next one verse versifies the dedication that adorns the lands, the last four verses versify what the dedication in the two passages is for.
The first two verses: verse ten, “following upon the wondrous giving of Dharma that he cultivates, he then contemplates those roots of goodness; every kind of goodness he does is for the sake of sentient beings, and all of it he dedicates with wisdom” — note that middle line, “he then contemplates those roots of goodness”: before dedication there is an act of contemplating; it is not that having finished cultivating one simply pushes it along. Verse eleven, “all the merit-dharmas of accomplishing buddhahood he dedicates and gives over entirely to sentient beings, wishing to cause all to attain purity, and to reach the further shore of the adornment of the Buddha” — even the merit-dharmas of accomplishing buddhahood are taken and given over; this is the most thoroughgoing sentence among the ten dedications.
The next one verse versifies the adorning of the lands: verse twelve, “the buddha-lands of the ten directions are without limit, and all are complete in measureless great adornments; adornments such as these are beyond thought, and all of them are taken to adorn one single land.” Ask first: to gather the adornments of measureless buddha-lands into one land — what does this mean? As regards dedication, it is to bring the goodness of every place into one place without diminishing its quantity; the adornments of the ten directions enter one land and yet the ten directions are not thereby left empty, which is exactly the principle of “neither increased nor diminished” above, stated in terms of things.
The last four verses versify what it is for: verse thirteen wishes that sentient beings may be complete in the pure wisdom of the Tathāgata and so be “like Samantabhadra, a true son of the Buddha”; verse fourteen wishes that all sentient beings may be “caused to cultivate the bodhisattva path”; verse fifteen wishes that the sentient beings of the ten directions may “all be like Samantabhadra”; verse sixteen wishes that all the differentiated merits accomplished by the buddhas and bodhisattvas may “cause sentient beings all to be fulfilled in them.” The sentence-pattern of the four verses is uniform: the goodness dedicated comes first, the sentient beings it is for come after.
The misreading to be set right is to read “like Samantabhadra” as a distant figure of speech. Within these verses Samantabhadra is the actual content of what is wished for, and the forty-fifth verse at the end says outright that one who abides well in this dedication “is named Samantabhadra” — the name is within reach.
Landing it: if the words of a dedication say only ‘may all sentient beings be free of suffering,’ it does no harm to fill out the second half after the pattern of these four verses: what kind of practice is it that one wishes them to obtain.
The first verse of the fruit of the station: only when one is oneself sovereign does one see the buddhas' sovereignty
The third section of twenty verses versifies the fruit of the station, and Chengguan first marks off one verse as “seeing the buddhas' sovereignty,” namely verse seventeen: “the bodhisattva is complete in the power of sovereignty, and wherever he ought to learn he goes and learns; he displays all the great spiritual penetrations, and goes everywhere to the measureless lands of the ten directions.”
Ask first: this verse plainly speaks of the bodhisattva's own sovereignty; why does Chengguan head it “seeing the buddhas' sovereignty”?
He supplies the reason himself: “for it is by one's own sovereignty that one sees the buddhas' sovereignty” — the order is here; it is not that one first sees the buddhas' sovereignty and afterward is oneself sovereign, but that having oneself attained sovereignty one then sees the buddhas' sovereignty. This one sentence fixes how the whole section on the fruit of the station is to be read: the various matters beyond thought written of in the seventeen verses below are all the unfolding of ‘one's own sovereignty,’ and not marvels seen as a bystander.
The misreading to be set right is to pass over “wherever he ought to learn he goes and learns.” Spiritual penetration stands in the third line of this verse; the line before it is “goes and learns” — one complete in the power of sovereignty is still learning.
Landing it: whenever you read of matters beyond thought and admiration arises in the mind, look back at this line: before sovereignty there is a “goes and learns.”
The seventeen verses on the attainment of purity (part one): a single thought, a single hair-tip, a single pore
Chengguan places verse eighteen and the seventeen verses that follow under the heading “versifying the attainment of purity,” and points out that what they versify is “the purity of the knowledge that in a single thought enters everywhere the assemblies and sites of awakening of all the buddhas of the three times,” adding one limiting sentence: “this is a capacity of power; it cannot be a versifying of what the vows above were to accomplish.” — these seventeen verses speak of the capacity of power upon the fruit of the station, and are not a repeated versifying of what the vows in the text above accomplished.
Verse eighteen sets up its basis: “the bodhisattva is able, within a single thought, to attend upon numberless buddhas equal in number to sentient beings; and again, within a single hair-tip, he gathers in all dharmas entirely and sees them all clearly.” A single thought and a single hair-tip, one a time and one a place, each raising up what is utmost small and holding within it what is utmost great. Verse nineteen turns to the objects known: “the sentient beings of the world are without limit, and the bodhisattva is able to know them all discerningly; the buddhas are measureless and equal to sentient beings, and with a vast mind he makes offerings until they are all exhausted” — sentient beings and buddhas are here raised together and their numbers are equal. Verse twenty enters upon the matter of offering: “every kind of famed incense and surpassing flower, garments made of the multitude of jewels, and pennants and canopies, spread throughout the Dharma realm until all is filled; he gives rise to the mind to make offerings everywhere to the buddhas of the ten directions.” Verse twenty-one returns to the pore: “within a single pore he sees clearly and entirely measureless buddhas of a number beyond thought, and so it is with every pore; he bows everywhere to all the lamps of the world” — first one pore, then every pore. Verse twenty-two speaks of bowing and of praising: “raising his whole body he bows reverently in due order” is bodily action, “and with words too he extols and praises them everywhere” is verbal action, and “to the exhaustion of all the kalpas of the future” is time.
Ask first: why do these several verses keep passing back and forth between “one” and “all”?
Because what is obtained in the “attainment of purity” is precisely this kind of unobstructedness — a single thought pervading the three times, a single hair-tip holding all dharmas, a single pore seeing measureless buddhas. Chengguan says that this outline heading is “the purity of the knowledge that in a single thought enters everywhere the assemblies and sites of awakening of all the buddhas of the three times,” and the key lies in the two words “enters everywhere.”
The misreading to be set right is to read the hair-tip and the pore as an art of shrinking space. What the scripture says is “gathers in all dharmas entirely and sees them all clearly” — the weight falls on the clear seeing, not on the containing.
Landing it: what may be taken from this section is the line of verse nineteen, “is able to know them all discerningly.” To know sentient beings throughout and then to make offerings — the order may not be reversed.
The seventeen verses on the attainment of purity (part two): why offering has to be spoken of so many times over
From verse twenty-three through verse thirty-four, twelve verses speak of offering without a break, and each verse changes the angle.
Verse twenty-three speaks of quantity: “the offerings set out in the presence of one tathāgata are measureless in number and equal to sentient beings; as he makes such offerings to one tathāgata, so it is also with all the tathāgatas” — from one buddha he takes the case of all buddhas. Verse twenty-four speaks of time: “the number of the world's kalpas may come to an end, but the bodhisattva's offering knows no rest or slackening,” setting what may be exhausted against what does not rest. Verse twenty-five speaks of practice and offering going together: “through so many kalpas he cultivates every kind of practice, reverently making offerings to one tathāgata, and to the exhaustion of all kalpas gives rise to no satiety.” Verse twenty-six is the weightiest: “as with measureless kalpas he makes offerings to one buddha, so it is also with all the buddhas; nor does he discriminate what number of kalpas these are, nor toward what he offers give rise to weariness” — he makes offerings without discriminating the number of kalpas, and therefore gives rise to no weariness; and the source of weariness is precisely the counting.
Verse twenty-seven makes offering with lotus flowers: “the Dharma realm is vast and without bound; the bodhisattva contemplates it and knows it all clearly; with great lotus flowers spread throughout it, he offers to measureless buddhas equal in number to sentient beings”; verse twenty-eight speaks of the fineness of the jeweled flowers: “in all the world there is nothing that can be likened to them; he takes them to offer to the honored one among men”; verse twenty-nine speaks of jeweled canopies: “measureless lands equal in number to sentient beings, with every kind of wondrous jeweled canopy filling them”; verse thirty speaks of unguent incense: “with this he makes offering to the teacher of gods and men, to the exhaustion of kalpas equal in number to sentient beings”; verse thirty-one speaks in sum of powdered incense, burning incense, flowers, and garments: “joyfully serving them and giving rise to no satiety”; verse thirty-two turns to making offering with verses: “lamps that light the world, equal in number to sentient beings, in thought after thought accomplish great awakening; and with boundless verses too he extols and sets them forth” — besides the things offered, words of praise are also an offering; verse thirty-three raises the number of buddhas and the number of kalpas together: “buddhas, world-honored ones, as many as the number of sentient beings … such praising has no exhaustion”; and verse thirty-four gathers it up: “at the time when he makes such offerings to the buddhas, by the spiritual power of the Buddha it reaches everywhere; he sees entirely the measureless buddhas of the ten directions, abiding in the practice of the bodhisattva Samantabhadra” — that the offering can reach everywhere is still referred back to the spiritual power of the Buddha, and the last line falls back upon the practice of Samantabhadra.
Ask first: to speak of one and the same matter in twelve verses — is this not repetition?
Chengguan has already given the reason for the extended treatment of this section: “where above it said eight, these must lie in making offerings, and so here it is displayed at length.” The eight listed in the text above must be accomplished in the one matter of offering, and so here it is unfolded. He says also, “yet the divisions above are made merely according to the coarse aspect. The bodhisattva gives free rein to his eloquence, and the body and momentum of it gather all in together; the great purport is not different, and so it is not discussed in detail” — he himself acknowledges that the division of the outline is only a coarse aspect, and that one need not seek a difference in every sentence.
The misreading to be set right is to read these twelve verses as a heap of laudatory phrases. They change the angle item by item: quantity, time, practice, non-discrimination, flowers, jewels, canopies, incense, powdered incense, praise in verse, the number of buddhas and of kalpas, and reaching everywhere — twelve verses, twelve faces.
Landing it: verse twenty-six may be taken away by itself — not discriminating the number of kalpas, and therefore no weariness. This line is the remedy for that mind of counting the days which is the commonest thing in practice.
The two verses gathering up the tenth dedication: staking the roots of goodness of the three times upon the practice of Samantabhadra
Chengguan marks: “afterward, from ‘past’ onward, two verses gather up the tenth dedication as a whole,” that is, verses thirty-five and thirty-six.
Verse thirty-five: “all the roots of goodness there are, past, future, and present — may they cause me constantly to cultivate the practice of Samantabhadra, and swiftly to come to abide on the ground of Samantabhadra.” The roots of goodness of the three times are gathered in entire, and the place they are dedicated to is one only: the practice of Samantabhadra, the ground of Samantabhadra. Verse thirty-six turns toward others: “the measureless sentient beings of the world that all the tathāgatas know and see — may they all be complete in being like Samantabhadra, and be praised by those who have understanding.”
Ask first: the former verse says “cause me,” the latter says “may they all,” of sentient beings — is dedication not supposed to be not for oneself?
Look at what is dedicated. What verse thirty-five seeks for oneself is “constantly to cultivate the practice of Samantabhadra”: what is sought is the practice, not the fruit; and the very next verse, thirty-six, wishes the same content to all sentient beings. Seeking one's own cultivation and wishing others to be complete stand side by side, and this is just how the sense of the three destinations of dedication comes to rest in the verses.
The misreading to be set right is to read the two words “cause me” as a private interest contrary to dedication. If the place dedicated to is the practice itself, then self and other are not at odds.
Landing it: in making vows one may follow the order of these two verses — first wish that oneself may cultivate without break, then wish that sentient beings may attain the same. Said the other way round, it is often empty.
The six verses praising its excellence: why this dedication is called most unsurpassed
Chengguan marks: “second, from ‘this is’ onward, is the praising of its excellence and the exhortation to practice, which runs through all ten dedications” — note the words “runs through all ten dedications”: the first thirty-six verses versify the tenth dedication alone, and only the nine verses below speak generally of all ten. Within the praising of its excellence come six verses first, and Chengguan says the reason for the praise is “namely, that it is what the bodhisattvas practice and what the Tathāgata expounds, the six perfections and the like being practices that follow marks, the Dharma realm and the like being practices free of marks, and therefore it is surpassingly excellent.”
Verse thirty-seven raises up the persons and raises up the exposition: “this is the practice of dedication that the great beings of the ten directions cultivate and perfect together; the buddhas, the tathāgatas, have expounded it for me: this practice of dedication is the most unsurpassed” — that it is unsurpassed is, first, because the great beings of the ten directions cultivate it together, and second, because the buddhas expound it. Verse thirty-eight speaks of the breadth of what it covers: “in the worlds of the ten directions nothing is left out, and of all the sentient beings within them, there is not one whom it does not cause to attain awakening and understanding, and it causes them all to be constantly like the practice of Samantabhadra.”
Verses thirty-nine and forty are the six perfections: “as he dedicates, so he practices giving, and likewise firmly upholds the precepts; with vigor through long ages he does not shrink back; in patience he is gentle and his mind unmoved” and “concentration holds his mind constantly upon one object; wisdom fully knows the object and is one with samādhi; past, future, and present he penetrates without obstruction; in the world there is none who can reach his bound.” The six perfections come one after another, each matched with an aspect: giving that is dedicated, precepts that are firmly upheld, vigor that does not shrink back, patience that is gentle and unmoved, concentration that is constantly upon one object, wisdom that fully knows the object and is one with samādhi. Verse forty-one speaks of the three actions: “the bodily action of the bodhisattva, and his mind and his verbal action — all that he does in this way is pure, and of all his cultivation nothing is left out; it is all equal to that of the bodhisattva Samantabhadra.” Verse forty-two turns all at once: “just as the Dharma realm is without discrimination, and frivolous talk and defiled attachment are forever exhausted; and just as nirvāṇa is without obstruction, so is the mind constantly, apart from all graspings.”
Ask first: the practices of the six perfections that follow marks have only just been spoken of; why does this verse at once speak of freedom from marks?
This is exactly the two levels raised together that Chengguan points out — “the six perfections and the like being practices that follow marks, the Dharma realm and the like being practices free of marks” — and only the two taken together are the reason for its surpassing excellence. If there were only the following of marks, the practice would have something it clings to; if there were only freedom from marks, the practice would have nothing to give. That the praise of excellence calls it excellent lies in this, that within one passage both are present.
The misreading to be set right is to read the verse on freedom from marks as overturning the two verses before it. What the scripture uses is “just as” and “just as also” — it says that the look of the mind is like the Dharma realm and like nirvāṇa; it does not say that the giving and the upholding of precepts before are to be dropped.
Landing it: examine which side your own practice leans to. Those who lean toward following marks should take verse forty-two; those who lean toward freedom from marks should take verses thirty-nine and forty.
The three verses concluding the praise and exhorting to practice: from “has already revealed” to “is named Samantabhadra”
Chengguan marks: “afterward, from ‘what the wise have’ onward, three verses conclude the praise and exhort to practice.”
Verse forty-three speaks of where the Dharma comes from and what it does: “the dedication-dharma that the wise have, the buddhas, the tathāgatas, have already revealed; every kind of root of goodness is wholly dedicated, and therefore he is able to accomplish the bodhisattva path” — the dharma of dedication is not self-devised; it is what the buddhas have already revealed; and its fruit is the accomplishing of the bodhisattva path. Verse forty-four speaks of what the learning of it accomplishes: “sons of the Buddha who learn well this dedication fulfill measureless practices and vows entirely; they gather in the Dharma realm to the last remainder, and therefore are able to accomplish the power of the Well-Gone.” Verse forty-five at the last confers a name: “if you would accomplish what the Buddha has expounded, the vast and surpassing practice of a bodhisattva, you should abide well in this dedication; such sons of the Buddha are named Samantabhadra.”
Ask first: the verbs of the three verses change one after another — “wholly dedicated,” “learn well,” “abide well.” Is this a casual changing of words?
It is not. The first verse speaks of doing this thing, the second of learning this thing, the third of abiding in this thing. Doing, learning, abiding are three depths within one and the same matter. And the “named Samantabhadra” given at the end is not a compliment but a name conferred — one who abides in this dedication the scripture simply calls so.
The misreading to be set right is to read “named Samantabhadra” as a merging with the bodhisattva Samantabhadra. Here the name is set up with respect to the practice: since what is practiced is the practice of Samantabhadra, this title too is obtained. Verse thirteen above said “like Samantabhadra,” and verses fifteen and thirty-six said “like Samantabhadra” — this is one and the same road.
Landing it: the most substantial thing in the three verses is the two words “abide well.” If dedication is only a sentence said after the event, that is doing; to abide first in this mind before each undertaking, that is abiding.
The last two verses on the comparative measure of merit: using what can be counted to set off what cannot
Chengguan sets up here a separate division: “the tenth great division is the last two verses, the comparative measure of merit. Since the merit is without limit, it is fitting to practice it.” — the intent of the comparison lies in the last words, not in the comparison itself.
Verse forty-six raises two things that can be known: “all sentient beings may yet be counted, and the measure of the mind's thoughts in the three times may be known,” and then says, “but of such sons of the Buddha, of Samantabhadra, the bound of their merit none can fathom.” Verse forty-seven raises two more: “a single hair measuring space may reach its bound, and the multitude of lands ground to dust may have its number known,” and then says, “but of such sons of the Buddha, great seers, the practices and vows in which they dwell none can measure.” The four things — the number of sentient beings, the measure of the mind's thoughts in the three times, the measuring of space by a hair, the grinding of lands to dust — are all things that ordinary people take to be impossible, and yet the scripture says that these may still be done, and that only the virtue of dedication may not.
Ask first: put this way, will the reader not feel all the more that it is beyond reach?
Chengguan gives, at just this place, a passage guarding against that misreading: “that the virtue here is displayed as deep, excellent, high and far-reaching is, first, because this is the teaching of perfect interfusion, and second, because it is spoken with reference to the power of surpassing vows. From the ascent to the grounds upward, the stations are provisionally set out with their gradations, and so at each conclusion it says, ‘if it be by the power of surpassing vows, it goes yet further than this, beyond what can be counted or known; do not, because this is deep, say that the grounds are inferior.’” He says it very plainly — that this passage is spoken so loftily is, first, because this scripture is the teaching of perfect interfusion, and second, because it is spoken with reference to the power of surpassing vows; and one may not, because the stations before the grounds are spoken of thus deeply, turn about and think the stations upon the grounds shallow.
The misreading to be set right is to read the comparative measure as a display. What immediately follows the comparison is the “it is fitting to practice it” that Chengguan points out — to speak of what cannot be fathomed is to make people practice, not to make them shrink back.
Landing it: having read these two verses, the mind that ought to arise is not amazement but the verb of verse forty-four: learn well.
Lineage
- Three systems of outline divisions standing together: Chengguan determines this chapter into ten divisions, and this passage answers to his sixth, the auspicious responses; his seventh, the concluding extension to the ten directions; his eighth, the attestation; his ninth, the verses of praise and exhortation to practice; and his tenth, the comparative measure of merit; at the end he writes “the fifth assembly is finished.” Fazang's Tanxuan ji, going by the sixty-fascicle text, takes this passage as ‘the division of attestation’ and ‘the verses,’ placing the passage of auspicious responses under “the benefit of the exposition” and setting up no separate division of concluding extension. Li Tongxuan's Xin Huayan jing lun simply marks it with his own numbering as “the twenty-fourth section,” and sets up no names of divisions. The systems of headings of the three are each distinct; recorded without adjudication.
- The counting of the verses: Chengguan makes them forty-seven, and his divisions added together are thirty-six verses versifying the tenth dedication, nine verses of praise and exhortation to practice, and two verses of the comparative measure of merit; Li Tongxuan makes them “ninety-four lines of verse, two lines to a verse,” and the verse text of this passage in the base edition is ninety-four lines, two lines to a verse, the same number as Chengguan's. Fazang makes them “ninety-four verses,” dividing them into fourteen on the substance of the practice, sixty-eight on the vast dedication, two on the profound dedication, and ten on concluding the praise and displaying its excellence — what he explains is the sixty-fascicle text, in which these verses are of four graphs and four lines to a verse, so that the actual number is ninety-four; and his manner of cutting the outline differs from Chengguan's ten-division outline; recorded without adjudication.
- The two systems of the outline of the verses are wholly different: Chengguan sets up his headings by “the roots of goodness dedicated / the practice of dedication / the fruit of the station,” and Fazang his by “the substance of the practice / the vast dedication / the profound dedication / concluding the praise and displaying its excellence”; and the opening sentences of their divisions differ too — Fazang's second division begins at the verse “the bodhisattva's giving of Dharma” in the sixty-fascicle text, his third at “just as suchness is,” and his fourth at “such an excellent.” Both are recorded without adjudication.
- Whether or not there is a division of the comparative measure of merit: Chengguan sets up for the last two verses of the eighty-fascicle text a separate tenth division; Fazang, on the sixty-fascicle text, gathers them under “concluding the praise and displaying its excellence” in ten verses, and does not set out this name of the division separately. Both are recorded without adjudication.
- The two knowledges of principle and measure in the Yanyi chao: on this passage Chengguan's Suishu yanyi chao explains at length only the Shu's words “substance and function, principle and measure, are alike unobstructed,” explaining them by the knowledge that accords with principle and the knowledge that accords with measure, and citing the cultivation according with principle and the cultivation according with measure of the third fascicle of the Fodi lun; he then sets out the two aspects of the two knowledges (without attachment, without obstruction) and their two senses of cause and fruit. What this passage is attached to is the outline heading of the attainment of purity in the versifying of the fruit of the station. Its closing sentence, “in the text above the two knowledges of principle and measure have come again and again, and only here are they explained at length. The fifth assembly is finished,” is the same as the closing sentence of the Shu, which is evidence that the two texts run on from one another.
- The divergences of the sixty-fascicle text: in this passage of chapter twenty-one of the sixty-fascicle text, The Bodhisattva Vajra Banner's Ten Dedications, the matter of the quaking reads only “quaked in six ways” and does not list the names of the eighteen aspects; among the heavenly offerings it sets out separately the three names heavenly agaru incense, heavenly bāraganda incense, and heavenly firm incense, which the eighty-fascicle text lacks; the name of the heavenly palace reads “the palace of the king of the Saṃtuṣita Heaven”; and the verses are of four graphs to the line, eight lines answering to one verse of the eighty-fascicle text. In both witnesses those who come together to bear witness are called bodhisattvas. All is recorded without adjudication.
- The adducing of the treatises of the Huayan school 〔not found〕: the Huayan jing kongmu zhang has “Vajra Banner” in one place only, and that belongs to a list of the chapter titles of the sixty-fascicle text and is not an explanation of this passage; in the three books Huayan yisheng jiaoyi fenqi zhang, Huayan jing zhigui, and Huayan yisheng shixuan men, mechanical searches on the terms of this passage yield no hits at all.
- The examination of the treatises of the lineage 〔not found〕: in the four works Cheng weishi lun, She dacheng lun, Yuqie shidi lun, and Jie shenmi jing, mechanical searches on the terms of this passage yield no hits at all; that there are no hits does not constitute evidence that those treatises have nothing bearing upon it, and the lack is recorded as it stands.
- The Shidi jing lun 〔not found〕: that treatise explains only the chapter “The Ten Grounds”; this passage belongs to the end of the chapter of the ten dedications and does not fall within the range of its explanation.