Not for This, But Only for That
Two lists of what a bodhisattva mahāsattva's dedication never grasps at — karma, retribution, mind, dharma, even the dedication itself; the pleasures of heaven, of company, of any of the six sense-domains — followed by a matching list of eleven purposes it is dedicated for instead: teaching and taming every sentient being, an unbreakable mind of enlightenment, and manifesting the unobstructed light of omniscience without any end.
Grasping at Nothing
Ten things this dedication never grasps at, and then seventeen more — moving from the abstract (karma, retribution, mind, dharma) to the sensory (form, sound, scent, taste, touch) to the aspirational (heaven, sensual pleasure, a following of dependents, sovereignty) — closing with the refusal even to abide in the vehicles of the śrāvaka or the pratyekabuddha.
』「佛子！菩薩摩訶薩復以諸善根如是迴向，所謂：『不以取著業故迴向，不以取著報故迴向，不以取著心故迴向，不以取著法故迴向，不以取著事故迴向，不以取著因故迴向，不以取著語言音聲故迴向，不以取著名句文身故迴向，不以取著迴向故迴向，不以取著利益眾生故迴向。』「佛子！菩薩摩訶薩復以善根如是迴向，所謂：『不為耽著色境界故迴向，不為耽著聲、香、味、觸、法境界故迴向，不為求生天故迴向，不為求欲樂故迴向，不為著欲境界故迴向，不為求眷屬故迴向，不為求自在故迴向，不為求生死樂故迴向，不為著生死故迴向，不為樂諸有故迴向，不為求和合樂故迴向，不為求可樂著處故迴向，不為懷毒害心故迴向，不壞善根故迴向，不依三界故迴向，不著諸禪解脫三昧故迴向，不住聲聞、辟支佛乘故迴向。
"Child of the Buddha! This bodhisattva mahāsattva further dedicates every wholesome root in this way, namely: he dedicates not through grasping at karma, he dedicates not through grasping at retribution, he dedicates not through grasping at mind, he dedicates not through grasping at dharma, he dedicates not through grasping at any matter, he dedicates not through grasping at cause, he dedicates not through grasping at language or spoken sound, he dedicates not through grasping at names, phrases, or written letters, he dedicates not through grasping at the dedication itself, and he dedicates not through grasping at benefiting sentient beings. Child of the Buddha! This bodhisattva mahāsattva further dedicates his wholesome roots in this way, namely: he does not dedicate for the sake of indulging in the domain of form, he does not dedicate for the sake of indulging in the domains of sound, scent, taste, touch, or dharma, he does not dedicate for the sake of seeking birth in heaven, he does not dedicate for the sake of seeking sensual pleasure, he does not dedicate for the sake of attachment to the domain of desire, he does not dedicate for the sake of seeking a following of dependents, he does not dedicate for the sake of seeking sovereignty, he does not dedicate for the sake of seeking the pleasures of birth and death, he does not dedicate for the sake of attachment to birth and death, he does not dedicate for the sake of delighting in any state of existence, he does not dedicate for the sake of seeking the pleasure of company, he does not dedicate for the sake of seeking a place of pleasurable attachment, he does not dedicate while harboring a mind of malice, he does not dedicate in a way that destroys wholesome roots, he does not dedicate by relying on the three realms, he does not dedicate through attachment to any dhyāna, liberation, or samādhi, and he does not dedicate by abiding in the vehicle of the śrāvaka or pratyekabuddha.
"He dedicates not through grasping at the dedication itself" turns the negation reflexively on the very act being performed — even the intention to dedicate, if grasped at, would corrupt the dedication. The list refuses every possible object of clinging it can name, including, at the last, the practice of refusing itself.
Only for This
Having refused every wrong reason, the dedication states what it is for instead — eleven purposes, moving from teaching and taming every sentient being to an unbreakable mind of enlightenment "like vajra," and closing on a vow that reaches to the very end of future kalpas without a single moment of rest.
但為教化調伏一切眾生故迴向；但為成滿一切智智故迴向；但為得無礙智故迴向；但為得無障礙清淨善根故迴向；但為令一切眾生超出生死證大智慧故迴向；但為令大菩提心如金剛不可壞故迴向；但為成就究竟不死法故迴向；但為以無量莊嚴莊嚴佛種性，示現一切智自在故迴向；但為求菩薩一切法明大神通智故迴向；但為於盡法界、虛空界一切佛剎，行普賢行圓滿不退，被堅固大願鎧，令一切眾生住普賢地故迴向；但為盡未來劫度脫眾生常無休息，示現一切智地無礙光明恒不斷故迴向。
He dedicates only for the sake of teaching and taming every sentient being; he dedicates only for the sake of fulfilling the wisdom of omniscience; he dedicates only for the sake of attaining unobstructed wisdom; he dedicates only for the sake of attaining unobstructed, pure wholesome roots; he dedicates only for the sake of causing every sentient being to transcend birth and death and realize great wisdom; he dedicates only for the sake of causing the great mind of enlightenment to become unbreakable like vajra; he dedicates only for the sake of accomplishing the ultimate deathless dharma; he dedicates only for the sake of adorning the buddha lineage with immeasurable adornments, manifesting the sovereignty of omniscience; he dedicates only for the sake of seeking a bodhisattva's own great spiritual power and wisdom that illuminates every dharma; he dedicates only for the sake of practicing Samantabhadra's own practice throughout the whole dharma-realm, the realm of empty space, and every buddha-land, fulfilled and without regression, donning the firm armor of a great vow, causing every sentient being to abide in Samantabhadra's own ground; he dedicates only for the sake of delivering sentient beings to the very end of future kalpas, forever without rest, manifesting the unobstructed light of the ground of omniscience, forever unceasing.
The pivot from "not for this" to "only for that" refuses even the deathless dharma and Samantabhadra's own ground as ends pursued for their own sake — every item on this second list is framed as being for the sake of sentient beings, never as an attainment sought for the bodhisattva's own benefit. The entire refusal in the previous passage clears the ground for a dedication that has, in the end, nowhere left to point but outward.
Part 379 Complete
This continues the tenth dedication's prose section. Chapter 25 continues in Part 380 as the bodhisattva mahāsattva dedicates his wholesome roots through ten kinds of equal mind — the equal mind of fundamental nature, the equal mind of dharma-nature, the equal mind that never disputes, and the equal mind that gives rise to the very lineage of every buddha throughout the three times.