---
title: "大方廣佛華嚴經 · 之一"
description: "大方廣佛華嚴經，又称华严经，由唐代实叉难陀翻译，是佛教重要经典之一。该经成书于印度，后传入中国，成为华严宗的根本经典。内容主要阐述佛陀证悟的无限境界，强调法界缘起、事事无碍的哲学思想，展现宇宙万物相互融通的华严世界观。经中通过善财童子五十三参的故事，揭示菩萨修行的次第与圆满境界。华严经在大乘佛教中地位崇高，被誉为经中之王，对汉传佛教思想影响深远，尤其为华严宗、禅宗等宗派所重视。其广博深奥的教义，成为研究佛教哲学与修行实践的重要依据。"
url: "https://rushiwowen.co/en/r/cmai1mg9l00mkl2046vogbb0v"
---

### 十迴向品第二十五之一

> Chapter 25: The Ten Dedications, Part One

爾時，金剛幢菩薩承佛神力，入菩薩智光三昧。入是三昧已，十方各過十萬佛剎微塵數世界外，有十萬佛剎微塵數諸佛，皆同一號，號：金剛幢，而現其前，咸稱讚言：「善哉！善哉！善男子！乃能入此菩薩智光三昧。善男子！此是十方各十萬佛剎微塵數諸佛神力共加於汝，亦是毘盧遮那如來往昔願力、威神之力，及由汝智慧清淨故，諸菩薩善根增勝故，令汝入是三昧而演說法；為令諸菩薩得清淨無畏故，具無礙辯才故，入無礙智地故，住一切智大心故，成就無盡善根故，滿足無礙白法故，入於普門法界故，現一切佛神力故，前際念智不斷故，得一切佛護持諸根故，以無量門廣說眾法故，聞悉解了受持不忘故，攝諸菩薩一切善根故，成辦出世助道故，不斷一切智智故，開發大願故，解釋實義故，了知法界故，令諸菩薩皆悉歡喜故，修一切佛平等善根故，護持一切如來種性故，所謂：演說諸菩薩十迴向。佛子！汝當承佛威神之力而演此法，得佛護念故，安住佛家故，增益出世功德故，得陀羅尼光明故，入無障礙佛法故，大光普照法界故，集無過失淨法故，住廣大智境界故，得無障礙法光故。」

> At that time, the Bodhisattva Vajragarbha, empowered by the Buddha's spiritual force, entered the Samādhi of the Bodhisattva's Wisdom-Light. Upon entering this samādhi, beyond worlds numbering as many as ten times ten thousand Buddha-lands of motes of dust in each of the ten directions, there appeared before him Buddhas numbering as many as ten times ten thousand Buddha-lands of motes of dust, all bearing the same name: Vajragarbha. They all praised him, saying: "Excellent! Excellent, noble son! You are able to enter this Samādhi of the Bodhisattva's Wisdom-Light. Noble son, this is due to the combined spiritual power of Buddhas numbering as many as ten times ten thousand Buddha-lands of motes of dust from each of the ten directions being bestowed upon you. It is also due to the past vows and majestic power of Vairocana Tathāgata, and because of your pure wisdom and the increased excellence of the good roots of all Bodhisattvas, that you are enabled to enter this samādhi and expound the Dharma. This is so that all Bodhisattvas may attain pure fearlessness, be endowed with unimpeded eloquence, enter the stage of unimpeded wisdom, abide in the great mind of omniscience, accomplish inexhaustible good roots, fulfill the unimpeded white dharmas, enter the universal gateway of the Dharma-realm, manifest the spiritual power of all Buddhas, maintain unbroken mindfulness and wisdom from the past, receive the protection of all Buddhas over their faculties, extensively explain the many dharmas through countless gateways, hear, comprehend, accept, uphold, and never forget them, gather all the good roots of Bodhisattvas, accomplish the aids to the transcendent path, never interrupt the wisdom of omniscience, develop great vows, explain the true meaning, fully understand the Dharma-realm, cause all Bodhisattvas to rejoice, cultivate the good roots equal to those of all Buddhas, and protect and uphold the lineage of all Tathāgatas—specifically, by expounding the Ten Dedications of the Bodhisattvas. O Son of the Buddha, you should now, empowered by the Buddha's majestic spiritual force, expound this Dharma. By doing so, you will receive the Buddha's mindful protection, abide securely in the Buddha's family, increase transcendent merit, attain the light of dhāraṇī, enter the unimpeded Buddha-dharma, shine a great light universally illuminating the Dharma-realm, gather pure dharmas free from faults, abide in the vast realm of wisdom, and attain the unimpeded light of the Dharma."

爾時，諸佛即與金剛幢菩薩無量智慧，與無留礙辯，與分別句義善方便，與無礙法光明，與如來平等身，與無量差別淨音聲，與菩薩不思議善觀察三昧，與不可沮壞一切善根迴向智，與觀察一切法成就巧方便，與一切處說一切法無斷辯。何以故？入此三昧善根力故。

> At that moment, the Buddhas bestowed upon Vajragarbha Bodhisattva immeasurable wisdom, unimpeded eloquence, skillful discernment of meanings and phrases, unobstructed Dharma-light, the equal body of a Tathāgata, a pure voice of infinite variations, the inconceivable samādhi of a bodhisattva’s excellent observation, the wisdom of dedication that cannot be destroyed by any wholesome roots, the skillful means to accomplish the observation of all phenomena, and the unceasing eloquence to expound all teachings in all places. Why? Because of the power of wholesome roots attained through entering this samādhi.

爾時，諸佛各以右手摩金剛幢菩薩頂。金剛幢菩薩得摩頂已，即從定起，告諸菩薩言：

> Then, each Buddha placed their right hand upon the head of the Bodhisattva Vajra Banner. Having received this blessing, the Bodhisattva Vajra Banner arose from his meditation and addressed the assembly of Bodhisattvas, saying:

「佛子！菩薩摩訶薩有不可思議大願充滿法界，普能救護一切眾生，所謂：修學去、來、現在一切佛迴向。佛子！菩薩摩訶薩迴向有幾種？佛子！菩薩摩訶薩迴向有十種，三世諸佛咸共演說。何等為十？一者救護一切眾生離眾生相迴向，二者不壞迴向，三者等一切諸佛迴向，四者至一切處迴向，五者無盡功德藏迴向，六者入一切平等善根迴向，七者等隨順一切眾生迴向，八者真如相迴向，九者無縛無著解脫迴向，十者入法界無量迴向。佛子！是為菩薩摩訶薩十種迴向，過去、未來、現在諸佛，已說、當說、今說。

> "O, children of the Buddha! The great bodhisattvas possess inconceivable, vast vows that fill the entire Dharma realm, universally able to rescue and protect all living beings. This is what is called: cultivating and learning the dedication of all Buddhas of the past, present, and future. Children of the Buddha! How many kinds of dedication do the great bodhisattvas practice? Children of the Buddha! The great bodhisattvas practice ten kinds of dedication, all taught by the Buddhas of the three times. What are these ten? First, the dedication of rescuing all living beings while transcending the notion of beings. Second, the indestructible dedication. Third, the dedication equal to all Buddhas. Fourth, the dedication reaching all places. Fifth, the dedication of the inexhaustible treasury of merit. Sixth, the dedication of entering all equal roots of goodness. Seventh, the dedication of equally following and accommodating all living beings. Eighth, the dedication of the true suchness aspect. Ninth, the dedication of liberation free from bondage and attachment. Tenth, the dedication of entering the boundless Dharma realm. Children of the Buddha! These are the ten kinds of dedication practiced by the great bodhisattvas, as taught by the Buddhas of the past, future, and present—already taught, to be taught, and now being taught."

「佛子！云何為菩薩摩訶薩救護一切眾生離眾生相迴向？

「佛子！此菩薩摩訶薩行檀波羅蜜，淨尸波羅蜜，修羼提波羅蜜，起精進波羅蜜，入禪波羅蜜，住般若波羅蜜，大慈、大悲、大喜、大捨，修如是等無量善根。修善根時，作是念言：『願此善根普能饒益一切眾生，皆使清淨，至於究竟，永離地獄、餓鬼、畜生、閻羅王等無量苦惱。』菩薩摩訶薩種善根時，以己善根如是迴向：『我當為一切眾生作舍，令免一切諸苦事故；為一切眾生作護，悉令解脫諸煩惱故；為一切眾生作歸，皆令得離諸怖畏故；為一切眾生作趣，令得至於一切智故；為一切眾生作安，令得究竟安隱處故；為一切眾生作明，令得智光滅癡暗故；為一切眾生作炬，破彼一切無明闇故；為一切眾生作燈，令住究竟清淨處故；為一切眾生作導師，引其令入真實法故；為一切眾生作大導師，與其無礙大智慧故。』佛子！菩薩摩訶薩以諸善根如是迴向，平等饒益一切眾生，究竟皆令得一切智。

> O child of the Buddha! This great bodhisattva practices the perfection of giving, purifies the perfection of discipline, cultivates the perfection of patience, arouses the perfection of diligence, enters the perfection of meditation, and abides in the perfection of wisdom. With great compassion, great loving-kindness, great joy, and great equanimity, they cultivate immeasurable wholesome roots such as these. While cultivating these wholesome roots, they think: "May these wholesome roots universally benefit all beings, bringing them all to purity, leading them to the ultimate state, and forever freeing them from the immeasurable sufferings of hell, hungry ghosts, animals, the King of the Underworld, and so on." When this great bodhisattva plants wholesome roots, they dedicate them in this way: "I shall be a shelter for all beings, to spare them from all suffering; a protector for all beings, to liberate them from all afflictions; a refuge for all beings, to free them from all fears; a path for all beings, to lead them to all-encompassing wisdom; a place of peace for all beings, to bring them to the ultimate place of security; a light for all beings, to grant them the light of wisdom that dispels the darkness of ignorance; a torch for all beings, to shatter all darkness of delusion; a lamp for all beings, to establish them in the ultimate place of purity; a guide for all beings, to lead them into the true Dharma; a great guide for all beings, to bestow upon them unobstructed great wisdom." O child of the Buddha! When the great bodhisattva dedicates wholesome roots in this way, they benefit all beings equally, ultimately enabling them all to attain all-encompassing wisdom.

「佛子！菩薩摩訶薩於非親友守護迴向，與其親友等無差別。何以故？菩薩摩訶薩入一切法平等性故，不於眾生而起一念非親友想。設有眾生於菩薩所起怨害心，菩薩亦以慈眼視之，終無恚怒。普為眾生作善知識，演說正法，令其修習。譬如大海，一切眾毒不能變壞。菩薩亦爾，一切愚蒙、無有智慧、不知恩德、瞋很頑毒、憍慢自大、其心盲瞽、不識善法……如是等類諸惡眾生，種種逼惱，無能動亂。譬如日天子出現世間，不以生盲不見故，隱而不現；又復不以乾闥婆城、阿脩羅手、閻浮提樹、崇巖、邃谷、塵霧、煙雲……如是等物之所覆障故，隱而不現；亦復不以時節變改故，隱而不現。菩薩摩訶薩亦復如是，有大福德，其心深廣，正念觀察，無有退屈；為欲究竟功德智慧，於上勝法心生志欲；法光普照，見一切義；於諸法門，智慧自在；常為利益一切眾生而修善法，曾不誤起捨眾生心；不以眾生其性弊惡、邪見、瞋濁、難可調伏，便即棄捨，不修迴向；但以菩薩大願甲冑而自莊嚴，救護眾生，恒無退轉；不以眾生不知報恩，退菩薩行，捨菩提道；不以凡愚共同一處，捨離一切如實善根；不以眾生數起過惡，難可忍受，而於彼所生疲厭心。何以故？譬如日天子，不但為一事故出現世間。菩薩摩訶薩亦復如是，不但為一眾生故，修諸善根，迴向阿耨多羅三藐三菩提；普為救護一切眾生故而修善根，迴向阿耨多羅三藐三菩提。如是，不但為淨一佛剎故，不但為信一佛故，不但為見一佛故，不但為了一法故，起大智願，迴向阿耨多羅三藐三菩提；為普淨一切佛剎故，普信一切諸佛故，普承事供養一切諸佛故，普解一切佛法故，發起大願，修諸善根，迴向阿耨多羅三藐三菩提。

> O son of the Buddha! The great bodhisattva, in dedicating merits, protects even those who are not friends or relatives, treating them no differently from close ones. Why is this? Because the great bodhisattva enters the equal nature of all dharmas, and does not give rise to a single thought that regards any being as a non-friend. Even if there are beings who harbor resentment and harmful intentions toward the bodhisattva, the bodhisattva still looks upon them with compassionate eyes, never giving rise to anger or hatred. Universally acting as a good spiritual friend to all beings, the bodhisattva expounds the true Dharma, enabling them to practice and cultivate. Just as the great ocean cannot be corrupted or spoiled by any kind of poison, so too is the bodhisattva unmoved and undisturbed by all kinds of oppressive torments from such evil beings—those who are foolish and ignorant, lacking in wisdom, ungrateful, full of malice and venom, arrogant and conceited, blind in heart, and unacquainted with wholesome dharmas. It is like the sun god appearing in the world: he does not hide and fail to appear because there are those born blind who cannot see him; nor does he hide because of being obscured or covered by such things as mirages, the hands of asuras, Jambudvīpa trees, high cliffs, deep valleys, dust, fog, smoke, or clouds; nor does he hide due to changes in seasons or time. The great bodhisattva is also like this. Possessing great merit and virtue, with a mind deep and vast, he maintains right mindfulness and observation without retreat or surrender. In order to ultimately accomplish merit and wisdom, he gives rise to aspiration for the supreme Dharma. The light of the Dharma shines universally, illuminating all meanings. In all Dharma-gates, he is master of wisdom. Constantly practicing wholesome dharmas for the benefit of all beings, he never mistakenly gives rise to a mind that abandons beings. He does not discard beings or cease dedicating merits simply because beings have wicked natures, wrong views, turbid anger, and are difficult to tame. Instead, he adorns himself with the armor of the bodhisattva’s great vows, rescuing and protecting beings, ever without retreat or turning back. He does not regress in his bodhisattva conduct or abandon the path to enlightenment because beings are ungrateful. He does not forsake all genuine wholesome roots because ordinary foolish people dwell together in one place. He does not give rise to a weary or disgusted mind toward those beings who repeatedly commit transgressions and are difficult to endure. Why? Just as the sun god does not appear in the world for the sake of only one thing, so too the great bodhisattva does not cultivate wholesome roots and dedicate them to unsurpassed, complete enlightenment for the sake of only one being. He cultivates wholesome roots and dedicates them to unsurpassed, complete enlightenment for the sake of universally rescuing and protecting all beings. Thus, he does not give rise to great vows of wisdom and dedicate them to unsurpassed, complete enlightenment merely to purify one buddha-land, to have faith in one buddha, to behold one buddha, or to understand one Dharma. Rather, he gives rise to great vows, cultivates wholesome roots, and dedicates them to unsurpassed, complete enlightenment in order to universally purify all buddha-lands, to have universal faith in all buddhas, to universally serve and make offerings to all buddhas, and to universally comprehend all Buddha-dharmas.

「佛子！菩薩摩訶薩以諸佛法而為所緣，起廣大心、不退轉心，無量劫中修集希有難得心寶，與一切諸佛悉皆平等。菩薩如是觀諸善根，信心清淨，大悲堅固，以甚深心、歡喜心、清淨心，最勝心、柔軟心、慈悲心、憐愍心、攝護心、利益心、安樂心，普為眾生真實迴向，非但口言。佛子！菩薩摩訶薩以諸善根迴向之時，作是念言：『以我善根，願一切趣生、一切眾生，皆得清淨；功德圓滿，不可沮壞，無有窮盡；常得尊重，正念不忘；獲決定慧，具無量智；身、口、意業，一切功德，圓滿莊嚴。』又作是念：『以此善根，令一切眾生承事供養一切諸佛，無空過者；於諸佛所，淨信不壞；聽聞正法，斷諸疑惑，憶持不忘，如說修行；於如來所，起恭敬心，身業清淨，安住無量廣大善根；永離貧窮，七財滿足；於諸佛所，常隨修學，成就無量勝妙善根，平等悟解，住一切智，以無礙眼等視眾生；眾相嚴身，無有玷缺；言音淨妙，功德圓滿，諸根調伏，十力成就，善心滿足，無所依住。令一切眾生普得佛樂，得無量住，住佛所住。』

> O children of the Buddha! The great bodhisattvas take all the teachings of the Buddhas as their focus. They give rise to a vast mind, an unwavering mind, and throughout countless kalpas they cultivate and gather the rare and precious treasure of the mind, becoming fully equal to all Buddhas. When bodhisattvas contemplate their wholesome roots in this way, their faith becomes pure, their great compassion becomes firm, and with profound mind, joyful mind, pure mind, supreme mind, gentle mind, compassionate mind, pitying mind, protective mind, beneficial mind, and peaceful mind, they universally dedicate all this for the sake of all beings—truly dedicating, not merely with empty words. O children of the Buddha! When the great bodhisattvas dedicate their wholesome roots, they think thus: "By my wholesome roots, may all beings in all destinies attain purity; may their merit and virtue be complete, indestructible, and inexhaustible; may they always receive respect and maintain right mindfulness without forgetting; may they attain resolute wisdom and be endowed with immeasurable knowledge; may their bodily, verbal, and mental actions, and all their merits, be perfectly adorned." They further think thus: "By these wholesome roots, may all beings serve and make offerings to all Buddhas without missing any opportunity; before the Buddhas, may their pure faith remain unbroken; may they listen to the true Dharma, cut off all doubts, retain it without forgetting, and practice as taught; before the Tathāgatas, may they give rise to reverent minds, purify their bodily actions, and abide in immeasurably vast wholesome roots; may they forever escape poverty and be fully endowed with the seven treasures; in the presence of the Buddhas, may they constantly follow and learn, accomplishing immeasurable, sublime, and wonderful wholesome roots; may they equally awaken to understanding, abide in all-knowledge, and regard all beings with unobstructed vision; may their bodies be adorned with all marks, flawless and pure; may their speech be pure and wonderful, their merit and virtue complete, their faculties tamed, the ten powers accomplished, their wholesome minds fulfilled, and abide in non-attachment. May all beings universally attain the joy of the Buddha, attain immeasurable abodes, and abide in the abode of the Buddha."

「佛子！菩薩摩訶薩見諸眾生，造作惡業，受諸重苦；以是障故，不見佛，不聞法，不識僧。便作是念：『我當於彼諸惡道中，代諸眾生受種種苦，令其解脫。』菩薩如是受苦毒時，轉更精勤，不捨、不避、不驚、不怖、不退、不怯，無有疲厭。何以故？如其所願，決欲荷負一切眾生，令解脫故。菩薩爾時作是念言：『一切眾生在生老病死諸苦難處，隨業流轉，邪見無智，喪諸善法，我應救之，令得出離。』又諸眾生愛網所纏，癡蓋所覆，染著諸有，隨逐不捨，入苦籠檻，作魔業行，福智都盡，常懷疑惑，不見安隱處，不知出離道，在於生死輪轉不息，諸苦淤泥恒所沒溺。菩薩見已，起大悲心、大饒益心，欲令眾生悉得解脫，以一切善根迴向，以廣大心迴向，如三世菩薩所修迴向，如大迴向經所說迴向，願諸眾生普得清淨，究竟成就一切種智。復作是念：『我所修行，欲令眾生皆悉得成無上智王，不為自身而求解脫，但為救濟一切眾生，令其咸得一切智心，度生死流，解脫眾苦。』復作是念：『我當普為一切眾生備受眾苦，令其得出無量生死眾苦大壑。我當普為一切眾生，於一切世界一切惡趣中，盡未來劫，受一切苦，然常為眾生勤修善根。何以故？我寧獨受如是眾苦，不令眾生墮於地獄。我當於彼地獄、畜生、閻羅王等險難之處，以身為質，救贖一切惡道眾生，令得解脫。』復作是念：『我願保護一切眾生終不棄捨，所言誠實，無有虛妄。何以故？我為救度一切眾生發菩提心，不為自身求無上道，亦不為求五欲境界及三有中種種樂故修菩提行。何以故？世間之樂無非是苦。眾魔境界，愚人所貪，諸佛所訶，一切苦患因之而起；地獄、餓鬼及以畜生、閻羅王處，忿恚鬪訟，更相毀辱。如是諸惡，皆因貪著五欲所致。耽著五欲，遠離諸佛，障礙生天，何況得於阿耨多羅三藐三菩提！』菩薩如是觀諸世間貪少欲味受無量苦，終不為彼五欲樂故，求無上菩提，修菩薩行；但為安樂一切眾生，發心修習，成滿大願，斷截眾生諸苦羂索，令得解脫。

> "O children of the Buddha! When the great bodhisattvas see sentient beings creating evil karma and enduring severe suffering—and because of these obstacles, they cannot see the Buddha, hear the Dharma, or recognize the Sangha—they think to themselves: 'I shall take upon myself the various sufferings in those evil destinies on behalf of all beings, enabling them to attain liberation.' While enduring such bitter suffering, the bodhisattvas become even more diligent—they do not abandon, avoid, become alarmed, terrified, retreat, cower, nor do they grow weary or disheartened. Why? Because they are determined, as they have vowed, to shoulder the burden for all beings and enable their liberation. At that time, the bodhisattvas reflect: 'All beings are trapped in the sufferings of birth, old age, sickness, and death, swept along by their karma, entangled in wrong views and ignorance, losing all wholesome qualities. I must rescue them and lead them to liberation.' Moreover, sentient beings are ensnared by the net of craving and covered by the veil of delusion; they cling to all states of existence, chasing after them without cease, entering the cage of suffering, performing deeds of Māra, exhausting all merit and wisdom, constantly harboring doubts, unable to see a place of peace, unaware of the path to liberation, turning endlessly in the cycle of birth and death, perpetually sinking in the mire of suffering. Seeing this, the bodhisattvas give rise to a mind of great compassion and great benefit, wishing for all beings to attain liberation. They dedicate all their wholesome roots with a vast mind, as the bodhisattvas of the three times have dedicated, as taught in the Great Dedication Sūtra, praying that all beings may universally attain purity and ultimately accomplish omniscient wisdom. They further reflect: 'My practice is for the sake of enabling all beings to become supreme kings of wisdom. It is not for seeking my own liberation, but solely for rescuing all beings, enabling them all to attain the mind of omniscience, cross the torrent of birth and death, and be liberated from all suffering.' They further reflect: 'I shall universally endure all sufferings on behalf of all beings, enabling them to escape the vast chasm of the countless sufferings of birth and death. I shall universally, for the sake of all beings, in all worlds, in all evil destinies, for all future eons, endure all sufferings, yet always diligently cultivate wholesome roots for the sake of beings. Why? I would rather alone endure such sufferings than allow beings to fall into hell. I shall offer my own body as ransom in those perilous places—hell, the animal realm, the court of Yama—to redeem all beings in the evil destinies and enable their liberation.' They further reflect: 'I vow to protect all beings and never abandon them. My words are sincere, without falsehood. Why? I have aroused the mind of enlightenment for the sake of liberating all beings, not for seeking the supreme path for myself, nor for pursuing the pleasures of the five desires or the various joys within the three realms. Why? The pleasures of the world are nothing but suffering. The realm of Māra, craved by the foolish, is censured by all Buddhas; all suffering and affliction arise from it. In hell, among hungry ghosts, animals, and in the court of Yama, anger, conflict, quarrels, and mutual abuse prevail. All such evils arise from craving and attachment to the five desires. Indulging in the five desires distances one from the Buddhas, obstructs rebirth in the heavens, let alone attaining unsurpassed, perfect enlightenment!' Thus, the bodhisattvas observe how beings in the world, craving a trifling taste of desire, endure immeasurable suffering. They never seek unsurpassed enlightenment or practice the bodhisattva path for the sake of the pleasure of the five desires. Instead, they arouse the mind to cultivate for the sake of bringing peace and happiness to all beings, fulfilling their great vows, severing the snares of suffering that bind beings, and enabling their liberation.

「佛子！菩薩摩訶薩復作是念：『我當以善根如是迴向，令一切眾生得究竟樂、利益樂、不受樂、寂靜樂、無依樂、無動樂、無量樂、不捨不退樂、不滅樂、一切智樂。』復作是念：『我當與一切眾生作調御師，作主兵臣，執大智炬，示安隱道，令離險難，以善方便𢔌知實義；又於生死海，作一切智善巧船師，度諸眾生，使到彼岸。』佛子！菩薩摩訶薩以諸善根如是迴向，所謂：『隨宜救護一切眾生，令出生死，承事供養一切諸佛，得無障礙一切智智，捨離眾魔，遠惡知識，親近一切菩薩善友，滅諸過罪，成就淨業，具足菩薩廣大行願、無量善根。』

> "O Buddha's child! The great bodhisattva further thinks thus: 'I shall dedicate my virtuous roots in this way, so that all sentient beings may attain ultimate joy, beneficial joy, joy free from suffering, tranquil joy, joy of non-attachment, unshakable joy, immeasurable joy, joy that neither abandons nor regresses, undiminishing joy, and the joy of all-encompassing wisdom.' Further, they think: 'I shall become for all sentient beings a skillful guide, a commander of virtuous forces, holding high the torch of great wisdom, showing them the safe path, leading them away from dangers and difficulties, and through skillful means enabling them to know the true meaning. Moreover, upon the ocean of birth and death, I shall become a wise and skillful captain with all-encompassing wisdom, ferrying sentient beings across to reach the other shore.' O Buddha's child! The great bodhisattva dedicates all virtuous roots in this manner: 'To appropriately rescue and protect all sentient beings, enabling them to escape birth and death; to serve and make offerings to all buddhas; to attain unobstructed, all-encompassing wisdom; to abandon and depart from all maras; to keep distant from harmful companions; to draw near to all bodhisattvas and virtuous friends; to eradicate all transgressions and faults; to accomplish pure karma; to fully cultivate the vast practices and vows of a bodhisattva, along with immeasurable virtuous roots.'"

「佛子！菩薩摩訶薩以諸善根正迴向已，作如是念：『不以四天下眾生多故，多日出現；但一日出，悉能普照一切眾生。又，諸眾生不以自身光明故，知有晝夜，遊行觀察，興造諸業；皆由日天子出，成辦斯事，然彼日輪但一無二。』菩薩摩訶薩亦復如是，修集善根迴向之時，作是念言：『彼諸眾生不能自救，何能救他？唯我一人，志獨無侶，修集善根如是迴向。所謂：為欲廣度一切眾生故，普照一切眾生故，示導一切眾生故，開悟一切眾生故，顧復一切眾生故，攝受一切眾生故，成就一切眾生故，令一切眾生歡喜故，令一切眾生悅樂故，令一切眾生斷疑故。』佛子！菩薩摩訶薩復作是念：『我應如日，普照一切，不求恩報。眾生有惡，悉能容受，終不以此而捨誓願；不以一眾生惡故，捨一切眾生。但勤修習善根迴向，普令眾生皆得安樂；善根雖少，普攝眾生，以歡喜心廣大迴向。若有善根，不欲饒益一切眾生，不名迴向；隨一善根，普以眾生而為所緣，乃名迴向。安置眾生於無所著法性迴向，見眾生自性不動不轉迴向，於迴向無所依、無所取迴向，不取善根相迴向，不分別業報體性迴向，不著五蘊相迴向，不壞五蘊相迴向，不取業迴向，不求報迴向，不染著因緣迴向，不分別因緣所起迴向，不著名稱迴向，不著處所迴向，不著虛妄法迴向，不著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒迴向，不著語言道迴向，觀一切法真實性迴向，觀一切眾生平等相迴向，以法界印印諸善根迴向，觀諸法離貪欲迴向。解一切法無，種植善根亦如是；觀諸法無二、無生、無滅，迴向亦如是。以如是等善根迴向，修行清淨對治之法，所有善根皆悉隨順出世間法。不作二相，非即業修習一切智，非離業迴向一切智，一切智非即是業，然不離業得一切智。以業如光影清淨故，報亦如光影清淨；報如光影清淨故，一切智智亦如光影清淨。離我、我所一切動亂思惟分別，如是了知，以諸善根方便迴向。』

> "O children of the Buddha! When a Bodhisattva-Mahasattva dedicates all virtuous roots with proper dedication, he thinks in this way: 'It is not because the beings of the four continents are numerous that the sun appears for many days; a single sunrise is sufficient to illuminate all beings universally. Moreover, it is not by their own light that beings know day and night, move about, observe, and engage in various activities; all these are accomplished through the appearance of the sun deity, yet that sun is singular, not dual.' The Bodhisattva-Mahasattva is also like this. When cultivating and dedicating virtuous roots, he thinks: 'Those beings cannot save themselves—how could they save others? I alone, with unwavering resolve and without companion, cultivate virtuous roots and dedicate them thus: for the sake of broadly liberating all beings, universally illuminating all beings, guiding all beings, awakening all beings, caring for all beings, embracing all beings, enabling all beings to attain fulfillment, bringing joy to all beings, bringing delight to all beings, and dispelling the doubts of all beings.' O children of the Buddha! The Bodhisattva-Mahasattva further thinks: 'I should be like the sun, shining universally upon all, without seeking gratitude or reward. I shall fully accept the faults of beings, never abandoning my vows because of them; I shall not forsake all beings due to the faults of a single being. Diligently cultivating virtuous roots and dedicating them, I universally bring peace and happiness to all beings. Though the virtuous roots may be few, I embrace all beings universally, dedicating with a joyful and expansive heart. If one possesses virtuous roots but does not wish to benefit all beings, it is not called dedication. Only when each virtuous root universally takes all beings as its focus can it be called dedication.' Dedicate by establishing beings in the non-attached nature of reality. Dedicate by seeing the unmoving, unchanging nature of beings. Dedicate without reliance or grasping in dedication. Dedicate without grasping at the characteristics of virtuous roots. Dedicate without discriminating the nature of karma and retribution. Dedicate without clinging to the characteristics of the five aggregates. Dedicate without negating the characteristics of the five aggregates. Dedicate without grasping at karma. Dedicate without seeking reward. Dedicate without being tainted by conditions. Dedicate without discriminating the arising from conditions. Dedicate without clinging to names. Dedicate without clinging to locations. Dedicate without clinging to false dharmas. Dedicate without clinging to the characteristics of beings, worlds, or mental activities. Dedicate without giving rise to inverted thoughts, perceptions, or views. Dedicate without clinging to the path of language. Dedicate by contemplating the true nature of all dharmas. Dedicate by contemplating the equal nature of all beings. Dedicate by sealing all virtuous roots with the seal of the Dharma Realm. Dedicate by contemplating all dharmas as free from desire. Understand that all dharmas are empty, and the planting of virtuous roots is also thus. Contemplate all dharmas as non-dual, unborn, and unceasing—dedication is also thus. With such virtuous roots dedicated, practice the pure methods of counteraction. All virtuous roots thereby accord with the transcendent Dharma. Do not create duality. It is not that by karma one cultivates all wisdom, nor is it apart from karma that one dedicates to all wisdom. All wisdom is not identical to karma, yet one does not attain all wisdom apart from karma. Because karma is pure like light and shadow, retribution is also pure like light and shadow. Because retribution is pure like light and shadow, the wisdom of all wisdom is also pure like light and shadow. Free from self, what belongs to self, and all agitated mental discriminations, understand thus and skillfully dedicate all virtuous roots."

「菩薩如是迴向之時，度脫眾生，常無休息，不住法相；雖知諸法無業無報，善能出生一切業報而無違諍，如是方便善修迴向。菩薩摩訶薩如是迴向時，離一切過，諸佛所讚。佛子！是為菩薩摩訶薩第一救護一切眾生離眾生相迴向。」

> When a Bodhisattva dedicates merits in this way, they tirelessly work to liberate all beings, without clinging to any fixed notion of phenomena. Though they understand that all dharmas are without inherent action or retribution, they skillfully give rise to all actions and their results without contradiction. In this manner, they wisely cultivate dedication through skillful means. When a Bodhisattva-Mahasattva dedicates merits in this way, they are free from all faults and praised by all Buddhas. O Son of the Buddha, this is the first dedication of the Bodhisattva-Mahasattva: to rescue and protect all beings while transcending the notion of beings.

爾時，金剛幢菩薩，觀察十方一切眾會暨于法界，入深句義，以無量心修習勝行，大悲普覆一切眾生，不斷三世諸如來種，入一切佛功德法藏，出生一切諸佛法身，善能分別諸眾生心，知其所種善根成熟，住於法身而為示現清淨色身；承佛神力，即說頌言：

> At that time, the Bodhisattva Vajra Banner surveyed the entire assembly from all directions and the entire Dharma Realm. He entered the profound meaning of the teachings, cultivated supreme practices with an immeasurable mind, and extended great compassion to cover all sentient beings. He never severed the lineage of all Buddhas across the three times, entered the treasury of all Buddhas’ meritorious qualities, and gave rise to the Dharma-body of all Buddhas. He skillfully discerned the minds of all sentient beings, knew the maturity of their planted roots of goodness, and while abiding in the Dharma-body, manifested a pure physical form. Relying on the Buddha’s spiritual power, he then spoke these verses:

「不思議劫修行道， 精進堅固心無礙，為欲饒益群生類， 常求諸佛功德法。調御世間無等人， 修治其意甚明潔，發心普救諸含識， 彼能善入迴向藏。勇猛精進力具足， 智慧聰達意清淨，普救一切諸群生， 其心堪忍不傾動。心善安住無與等， 意常清淨大歡悅，如是為物勤修行， 譬如大地普容受。不為自身求快樂， 但欲救護諸眾生，如是發起大悲心， 疾得入於無礙地。十方一切諸世界， 所有眾生皆攝受，為救彼故善住心， 如是修學諸迴向。修行布施大欣悅， 護持淨戒無所犯，勇猛精進心不動， 迴向如來一切智。其心廣大無邊際， 忍力安住不傾動，禪定甚深恒照了， 智慧微妙難思議。十方一切世界中， 具足修治清淨行，如是功德皆迴向， 為欲安樂諸含識。大士勤修諸善業， 無量無邊不可數，如是悉以益眾生， 令住難思無上智。普為一切眾生故， 不思議劫處地獄，如是曾無厭退心， 勇猛決定常迴向。不求色聲香與味， 亦不希求諸妙觸，但為救度諸群生， 常求無上最勝智。智慧清淨如虛空， 修習無邊大士行，如佛所行諸行法， 彼人如是常修學。大士遊行諸世界， 悉能安隱諸群生，普使一切皆歡喜， 修菩薩行無厭足。除滅一切諸心毒， 思惟修習最上智，不為自己求安樂， 但願眾生得離苦。此人迴向得究竟， 心常清淨離眾毒，三世如來所付囑， 住於無上大法城。未曾染著於諸色， 受想行識亦如是，其心永出於三有， 所有功德盡迴向。佛所知見諸眾生， 盡皆攝取無有餘，誓願皆令得解脫， 為彼修行大歡喜。其心念念恒安住， 智慧廣大無與等，離癡正念常寂然， 一切諸業皆清淨。彼諸菩薩處於世， 不著內外一切法，如風無礙行於空， 大士用心亦復然。所有身業皆清淨， 一切語言無過失，心常歸向於如來， 能令諸佛悉歡喜。十方無量諸國土， 所有佛處皆往詣，於中覩見大悲尊， 靡不恭敬而瞻奉。心常清淨離諸失， 普入世間無所畏，已住如來無上道， 復為三有大法池。精勤觀察一切法， 隨順思惟有非有，如是趣於真實理， 得入甚深無諍處。以此修成堅固道， 一切眾生莫能壞，善能了達諸法性， 普於三世無所著。如是迴向到彼岸， 普使群生離眾垢，永離一切諸所依， 得入究竟無依處。一切眾生語言道， 隨其種類各差別，菩薩悉能分別說， 而心無著無所礙。菩薩如是修迴向， 功德方便不可說，能令十方世界中， 一切諸佛皆稱歎。

> For countless eons beyond thought, they practiced the path, With unwavering diligence and a mind free from hindrance. To benefit all living beings, They constantly sought the Dharma of the Buddhas' merit. They tamed the world, peerless, Cultivating their minds with great clarity and purity. Vowing to universally save all sentient beings, They skillfully entered the treasury of dedication. Endowed with the power of courageous diligence, Their wisdom is profound and their minds are pure. They universally save all living beings, Their minds are patient and unshakable. Their minds are well-established, unequaled, Ever pure and filled with great joy. Thus they diligently practice for the sake of all, Like the great earth that universally supports. They do not seek happiness for themselves, But only wish to rescue all beings. Thus they give rise to great compassion, And swiftly enter the unobstructed state. All beings in every world of the ten directions, They gather and embrace them all. For the sake of saving them, they firmly establish their minds, Thus they practice and learn all dedications. Practicing generosity with great delight, Upholding pure precepts without transgression, With courageous diligence and an unmoving mind, They dedicate all to the perfect wisdom of the Tathagata. Their minds are vast and boundless, Their patience is firm and unshakable. Their meditation is profound and ever illuminating, Their wisdom is subtle and inconceivable. In all worlds of the ten directions, They perfectly cultivate pure practices. All such merits they dedicate, To bring peace and happiness to all sentient beings. The great beings diligently cultivate all good deeds, Inconceivable, boundless, and beyond measure. All of these they use to benefit beings, Establishing them in the inconceivable supreme wisdom. For the sake of all beings, They dwell in hells for inconceivable eons. Yet they never feel weariness or retreat, With courageous resolve they constantly dedicate. They do not seek forms, sounds, scents, or tastes, Nor do they crave wonderful sensations. They only seek to rescue all beings, Constantly seeking the supreme, unsurpassed wisdom. Their wisdom is pure like space, They practice the boundless deeds of a great being. Following the practices as the Buddhas did, Such a person constantly cultivates and learns. The great beings travel through all worlds, Able to bring peace and security to all beings. Universally bringing joy to all, They practice the Bodhisattva path without weariness. Eradicating all mental poisons, Contemplating and cultivating the highest wisdom. Not seeking happiness for themselves, They only wish for beings to be free from suffering. This person's dedication reaches its ultimate, Their mind is ever pure, free from all poisons. Entrusted by the Buddhas of the three times, They dwell in the supreme city of the Dharma. Never attached to forms, Nor to feelings, perceptions, mental formations, or consciousness. Their minds forever transcend the three realms, Dedicating all their merit. All beings known and seen by the Buddhas, They gather and embrace without exception. Vowing to liberate them all, They practice with great joy for their sake. Their minds, thought after thought, are ever established, Their wisdom is vast and unequaled. Free from delusion, right mindfulness is ever serene, All their actions are pure. These Bodhisattvas dwelling in the world, Are not attached to any internal or external phenomena. Like the wind moving unobstructed through space, So too is the mind of the great being. All their bodily actions are pure, All their speech is free from fault. Their minds ever turn towards the Tathagata, Able to bring joy to all Buddhas. In the immeasurable lands of the ten directions, They go to wherever the Buddhas are. There they behold the Lords of Great Compassion, And without fail revere and honor them. Their minds are ever pure, free from faults, Universally entering the world without fear. Already abiding in the Tathagata's supreme path, They also become the great Dharma-pond for the three realms. Diligently observing all phenomena, Contemplating in accordance with existence and non-existence. Thus proceeding towards the true principle, They enter the profound state of non-contention. Cultivating this, they complete the firm path, Which no being can destroy. Skillfully understanding the nature of all phenomena, Universally unattached to the three times. Thus dedicating, they reach the other shore, Universally freeing beings from all defilements. Forever leaving behind all dependencies, They enter the ultimate state of non-dependence. The languages and expressions of all beings, Vary according to their kinds. The Bodhisattva can explain them all, Yet their mind is unattached and unobstructed. Thus the Bodhisattva cultivates dedication, Their merit and skillful means are inexpressible. They can cause in all worlds of the ten directions, All Buddhas to praise them.

## 大方廣佛華嚴經卷第二十三

> Flower Garland Sutra, Volume 23