Non-Attainment as Skillful Means
The passage turns from what the bodhisattva offers to how the bodhisattva dedicates: taking non-attainment itself as skillful means, neither discriminating karma from its result nor result from its karma, seeing every dharma yet seeing nothing, knowing everything yet knowing nothing. From this paradoxical ground the bodhisattva becomes the supreme field of merit for every living being, and this dedication itself yields ten distinct abilities, from upholding every buddha-seed to journeying universally through the worlds of the ten directions.
Seeing Without Seeing, Knowing Without Knowing
The passage's opening movement builds almost entirely from paired negations — without discrimination yet entering the Dharma-realm universally, without action yet forever abiding in wholesome roots, seeing every dharma yet seeing nothing at all — before turning to what this same non-attainment makes possible: becoming the world's supreme field of merit, and gaining, through the dedication itself, ten distinct and named abilities reaching from the protection of the buddha-seed to journeys across the worlds of the ten directions.
「佛子！菩薩摩訶薩以諸善根如是迴向時，用無所得而為方便，不於業中分別報，不於報中分別業；雖無分別而普入法界，雖無所作而恒住善根，雖無所起而勤修勝法；不信諸法而能深入，不有於法而悉知見，若作、不作皆不可得；知諸法性恒不自在，雖悉見諸法而無所見，普知一切而無所知。菩薩如是了達境界，知一切法因緣為本，見於一切諸佛法身，至一切法離染實際，解了世間皆如變化，明達眾生唯是一法、無有二性，不捨業境善巧方便；於有為界示無為法，而不滅壞有為之相；於無為界示有為法，而不分別無為之相。菩薩如是觀一切法畢竟寂滅，成就一切清淨善根，而起救護眾生之心，智慧明達一切法海，常樂修行離愚癡法，已具成就出世功德，不更修學世間之法，得淨智眼離諸癡翳，以善方便修迴向道。
"Child of the Buddha! When the bodhisattva mahāsattva dedicates every wholesome root in just this way, they take non-attainment as their skillful means: they do not discriminate the result within the karmic deed, nor do they discriminate the karmic deed within the result; though without discrimination, they universally enter the Dharma-realm; though they perform no action at all, they forever abide in wholesome roots; though they give rise to nothing at all, they diligently cultivate the supreme Dharma; though they do not believe in any dharma, they are able to penetrate deeply; though they possess no dharma at all, they know and see it entirely; whether acting or not acting, nothing at all can be attained; knowing that the nature of every dharma is forever without sovereignty of its own, though they see every dharma entirely, they see nothing at all; they know everything universally, yet know nothing at all. The bodhisattva penetrates and understands every state in just this way: knowing that every dharma is rooted in causes and conditions, seeing the Dharma-body of every buddha, reaching the true reality of every dharma that is free of defilement, understanding that the world is entirely like a transformation, clearly comprehending that living beings are but a single dharma without any duality of nature, and yet not abandoning skillful means within the sphere of karma; within the realm of the conditioned they reveal the unconditioned dharma, yet without destroying the mark of the conditioned; within the realm of the unconditioned they reveal the conditioned dharma, yet without discriminating the mark of the unconditioned. The bodhisattva, contemplating in just this way that every dharma is ultimately quiescent, accomplishes every pure wholesome root, and gives rise to a mind that saves and protects living beings; their wisdom clearly comprehends the entire ocean of the Dharma, they forever delight in cultivating and practicing the dharma that is free of delusion, they have already accomplished merit that transcends the world, they no longer study and practice the dharma of the world, they attain the pure eye of wisdom free of every cataract of delusion, and through skillful means they cultivate the path of dedication.
「佛子！菩薩摩訶薩以諸善根如是迴向，稱可一切諸佛之心，嚴淨一切諸佛國土，教化成熟一切眾生，具足受持一切佛法；作一切眾生最上福田，為一切商人智慧導師，作一切世間清淨日輪；一一善根充遍法界，悉能救護一切眾生，皆令清淨具足功德。
Child of the Buddha! The bodhisattva mahāsattva dedicates every wholesome root in just this way, matching the mind of every buddha entirely, adorning and purifying every buddha-land, teaching and bringing every living being to maturity, and fully upholding every buddha's own Dharma; they become the supreme field of merit for every living being, become a wise guide for every merchant, and become the very sun that purifies the entire world; each and every wholesome root pervades the entire Dharma-realm, is able to save and protect every living being entirely, and causes them all to become pure and fully endowed with merit.
「佛子！菩薩摩訶薩如是迴向時，能護持一切佛種，能成熟一切眾生，能嚴淨一切國土，能不壞一切諸業，能了知一切諸法，能等觀諸法無二，能遍往十方世界，能了達離欲實際，能成就清淨信解，能具足明利諸根。
Child of the Buddha! When the bodhisattva mahāsattva dedicates in just this way, they are able to uphold and protect every buddha-seed, able to bring every living being to maturity, able to adorn and purify every land, able to leave every karmic deed unimpaired, able to know and understand every dharma, able to equally contemplate every dharma as without duality, able to journey universally throughout the worlds of the ten directions, able to penetrate and understand the true reality that is free of desire, able to accomplish pure faith and understanding, and able to be fully endowed with sharp and keen faculties.
"They know everything universally, yet know nothing at all" states in miniature what the whole passage is doing — every capacity the bodhisattva gains here (universal entry into the Dharma-realm, becoming the world's field of merit, ten distinct abilities) arises precisely because nothing is grasped as an object to be attained. The list of ten abilities that closes this passage is not a reward added on top of non-attainment; it is what non-attainment, practiced consistently, actually looks like in the world.
Part 250 Complete
This closes Part 250. Chapter 25 continues in Part 251 as the sūtra formally names this the bodhisattva's fourth dedication — the dedication that reaches every place — closing with ten further named attainments of body, speech, mind, and spiritual power, before Vajra Banner Bodhisattva rises to speak this dedication's closing verse.