新譯華嚴經七處九會頌釋章 1.42

1.42

云何十向？一救護眾生離眾生想回向、二不壞回向、三等諸佛回向、四至一切處回向、五無盡功德藏回向、六隨順一切堅固善根回向、七等心隨順一切眾生回向、八如相回向、九無縛無著解脫心回向、十入法界無量回向。釋此向名亦有二種：初總、後別。初總名者，至斯位已，凡所修行皆為回向無上菩提，立回向名。後別名者，一此位菩薩所行六度四攝法等，悉為救攝一切有情，令離生死、得涅槃樂，名救護生；入平等觀，不見怨親，眾生等相，名離生相。二此位於三寶所得不壞信，因持諸善回向眾生，令獲善利，名不壞回向。三此位學三世佛，不著生死、不離菩提，修回向事，名等諸佛回向。四此位修習一切諸善根時，以彼善根如是回向，令此善根功德之力，至於一切三寶之所、一切世界眾生之所，作諸供養利益之事，譬如實際無處不至，名至一切處回向。五此位修悔過善根、離一切業障，於諸如來一切眾生所有善根皆悉隨喜，以此善根悉皆回向，莊嚴一切諸佛淨剎，常作佛事，善巧方便具諸功德，離諸虛妄而無所著，由回向已得無盡善根，名無盡藏功德回向。六此位以內外財隨眾生意而惠施之，見諸苦者悲以身代，堅固安住自在功德，以如是等諸善功德而回向已，令一切生得大智慧除滅大苦，名隨順一切堅固善根回向。七此位而能增長一切善根、修習究竟安住忍力，閉惡趣門、永離顛倒不著諸行，一切善根皆悉回向，為一切眾生作功德藏，普覆一切拔出生死，令得眾善等無差異，名等心隨順一切眾生回向。八此位成就念智安住不動，心無所依寂然不亂，不違一切平等正法嚴剎度生，所修諸善皆順如相而為回向，名如相回向。九此位所攝善根，離憍慢等所有縛著，得解脫心行普賢行，所習諸善不執為己及以他人，以無縛著解脫之心回向饒益品物一切，故名無縛無著解脫心回向。十此位菩薩離垢繒繫，頂受大法師記，法施化生、嚴淨世界，出生智等悉同虛空而無限量，凡有善根修於回向悉等法界，故名法界無量回向。

What are the ten dedications of merit? First, the dedication of merit of rescuing and protecting sentient beings while free from the notion of sentient beings; second, the indestructible dedication of merit; third, the dedication of merit equal to all Buddhas; fourth, the dedication of merit of reaching all places; fifth, the dedication of merit of the treasury of inexhaustible merit; sixth, the dedication of merit of according with all firm roots of goodness; seventh, the dedication of merit of equanimously according with all sentient beings; eighth, the dedication of merit of the mark of thusness; ninth, the dedication of merit of a mind of liberation free from bond and attachment; tenth, the immeasurable dedication of merit of entering the dharmadhātu. There are also two ways to explain the name of these dedications: first, the general; second, the specific. First, as for the general name: having reached this rank, whatever is cultivated is entirely dedicated toward unsurpassed bodhi; hence the name dedication of merit is established. Second, as for the specific names: first, the six perfections, four means of embrace, and other dharmas practiced by a bodhisattva at this rank are all to rescue and embrace all sentient beings, causing them to leave birth and death and attain the bliss of nirvāṇa—this is called rescuing and protecting sentient beings; entering into equanimous contemplation, seeing neither enemies nor kin, and having an equalized mark of sentient beings—this is called being free from the mark of sentient beings. Second, at this rank they attain indestructible faith in the Three Jewels; upholding all goods because of this, they dedicate them to sentient beings to cause them to obtain beneficial goods; this is called the indestructible dedication of merit. Third, at this rank they learn from the Buddhas of the three times, not clinging to birth and death and not departing from bodhi as they cultivate the work of dedication of merit; this is called the dedication of merit equal to all Buddhas. Fourth, when cultivating all roots of goodness at this rank, they dedicate those roots of goodness in such a way that the meritorious power of these roots of goodness reaches all places of the Three Jewels and all worlds and places of sentient beings to perform acts of offering and benefit, just as the ultimate reality reaches nowhere that it does not go; this is called the dedication of merit of reaching all places. Fifth, at this rank they cultivate the root of goodness of repenting faults, leaving all karmic hindrances; toward all roots of goodness possessed by all Tathāgatas and all sentient beings, they rejoice completely, and with these roots of goodness they dedicate them all to adorn the pure lands of all Buddhas, constantly perform Buddha-works, possess all virtues through skillful means, and depart from all falsity without attachment; having dedicated them, they obtain inexhaustible roots of goodness; this is called the dedication of merit of the treasury of inexhaustible merit. Sixth, at this rank they bestow internal and external wealth in accordance with the wishes of sentient beings; seeing those who suffer, they compassionately substitute themselves; firmly abiding in sovereign virtue, and having dedicated such virtuous merits, they cause all sentient beings to obtain great wisdom and extinguish great suffering; this is called the dedication of merit of according with all firm roots of goodness. Seventh, at this rank they can increase all roots of goodness, cultivate to ultimate completion and securely abide in the power of patience, close the gates to the wretched destinies, permanently leave behind inversions without clinging to any practices, and dedicate all roots of goodness to serve as a treasury of merits for all sentient beings, universally covering all, extracting them from birth and death, and causing them to obtain manifold goods equally and without distinction; this is called the dedication of merit of equanimously according with all sentient beings. Eighth, at this rank they accomplish mindfulness and wisdom, securely abide unmoved, have minds without reliance that are tranquil and undisturbed, and without contradicting any equal and correct Dharma, they adorn lands and deliver beings; all goods they cultivate are dedicated in accord with the mark of thusness; this is called the dedication of merit of the mark of thusness. Ninth, the roots of goodness gathered at this rank are free from all bonds and attachments such as pride, attaining a mind of liberation and practicing Samantabhadra's conduct; they do not grasp the various goods cultivated as belonging to themselves or to others, and with a mind of liberation free from bonds and attachments, they dedicate them to benefit all classes of things; therefore it is called the dedication of merit of a mind of liberation free from bond and attachment. Tenth, a bodhisattva at this rank leaves behind the binding of defiled silk bands and receives upon the crown the prediction of a great Dharma master; giving the Dharma to transform beings and adorning and purifying worlds, their generation of wisdom and the like are all identical to empty space and without limit; whatever roots of goodness they have, cultivating dedication of merit, are all equal to the dharmadhātu; therefore it is called the immeasurable dedication of merit of entering the dharmadhātu.