10 Transference of merit
In the Śūraṅgama Sūtra, volume 8, it speaks about the stages of Bodhisattva attainment, which consist of forty-two levels: the Ten Abodes, Ten Practices, Ten Dedications of Merit, Ten Grounds, Equal Enlightenment, and Wonderful Enlightenment. Because Bodhisattvas have forty-two portions of ignorance, they must cultivate a single practice to perfection; in doing so, one portion of ignorance is eliminated while one portion of the Dharma body is increased, and thus they ascend one level. Even at the stage of Equal Enlightenment, there remains one portion of fundamental ignorance related to subtle arising that has not yet been eradicated. If this is completely cut off, one becomes a Bodhisattva of Wonderful Enlightenment, which is also Buddhahood.
What is meant by “dedication of merit”? “Dedication” means turning or transforming. “Hướng” means direction or orientation. Dedication of merit means turning what has form toward what is formless; directing what has characteristics toward the characteristicless (no-form). It is turning from the illusory toward the true. It is turning one’s own merit toward others. A practitioner of the practice of dedication of merit has ten names:
– Dedication called “protecting and saving all sentient beings, while being free from the notion of sentient beings”
– Dedication called “indestructible dedication”
– Dedication called “equal to all Buddhas”
– Dedication called “reaching all places”
– Dedication called “store of inexhaustible merit”
– Dedication called “following and conforming to equal wholesome roots”
– Dedication called “following and contemplating all sentient beings equally”
– Dedication called “suchness dedication”
– Dedication called “liberation without bondage”
– Dedication called “limitless dharma realm dedication”
The first to the third dedications are for sentient beings. The fourth to the sixth are for enlightenment (bodhi). The seventh and eighth are for ultimate reality. The ninth and tenth relate both to fruition and ultimate reality. Ultimate reality refers to true suchness; true suchness is also no-form. Thus, a practitioner should understand the path of seeking true reality: advancing while sweeping away all dharmas, leaving all marks behind. Perfect bodhi is returning to the state of having nothing to attain.
— o O o —
The first dedication, “protecting and saving all sentient beings while being free from the notion of sentient beings,” means being free from the mark of sentient beings in dedication. One wishes to save all sentient beings without attachment to any notion. This is the dedication of “being free from marks while dedicating and turning from self toward others.” It means dedicating without attachment to marks and without attachment to sentient beings. Bodhisattvas rescue all beings without seeking credit, without clinging to appearances, and without boasting. They dedicate all their meritorious deeds and wholesome actions to all sentient beings. Being free from marks means being free from attachment. If there is attachment, there will be self-satisfaction and pride. Once pride arises, great wisdom can never be opened. The most difficult and most important aspect of cultivation is to eliminate attachment and arrogance; otherwise liberation cannot be attained.
Attachment is like tying oneself up with a rope. Thus it is said one cannot attain liberation. Those who are attached have a small capacity of mind; they cannot encompass people or things, and therefore cannot possess great wisdom or the light of great wisdom. Only those who are not attached to people, events, time, place, or objects can rescue all sentient beings and dedicate merit while being free from the mark of sentient beings. In the end, they naturally reach perfect bodhi and return to the state of non-attainment, awakening to great enlightenment and great wisdom.
You accomplish great deeds of the Buddhas, yet you regard them as if in a dream. This shows non-attachment. Everything is like an illusion or transformation; nothing truly exists. Therefore, do not cling to anything. See through everything, let it go, and you will attain mastery over yourself.
You are completely pure and absolutely true, having attained that state and being free from obstacles and afflictions. You will not be hindered in any way. Then you guide sentient beings across while relinquishing the appearance of guiding them. You rescue those you should rescue without even a thought of having rescued them.
The Diamond Sutra also explains this. Shakyamuni Buddha taught there: “I should lead all sentient beings to extinction, yet when all sentient beings have been led thus, no sentient being has actually been led to extinction.”
Again, this means one must not be attached and think, “I have done this, I have done that.” One builds a temple and then cannot forget that one is the builder and has accumulated much merit. That is still a lingering appearance.
You lead sentient beings across the sea of suffering while relinquishing the appearance of doing so. You do not regard it as something you have done, but as something you ought to do. It is your responsibility from the beginning; why should anyone be told it has been done? If you keep talking about what you have done, it means it was something you did not need to do. On the other hand, some people say: “In this life I have not stolen or killed anyone. I have never done anything bad, so why isn’t my life better?” This implies they believe they were originally destined to steal and kill but restrained themselves and should therefore be rewarded. This is a mistaken view.
They transform the mind of non-action and move toward the path of Nirvana. They turn the non-active (Theravāda) mind toward Nirvana. This is called the dedication of rescuing and protecting sentient beings while abandoning the appearance of sentient beings. One regards it as one’s responsibility to save sentient beings, and therefore there is no appearance of having saved sentient beings. One does not contemplate the amount of merit and virtue accumulated in saving sentient beings. It is my work; it is what I should do—how else should one think?
“But,” you ask, “isn’t there merit in saving sentient beings?” Yes, there is. But do not focus on it. What has passed is past. What you have done is done. Do not cling to the idea of saving sentient beings. This does not mean you should not save sentient beings; it means you should not cling to appearances.
Thus one crosses to the other shore in this way, universally enabling all beings to leave defilements, eternally free from all supports, entering the ultimate state of non-reliance.
— o O o —
“Destroy what can be destroyed; be far removed from all that should be left behind.” This is called “indestructible dedication.” To destroy what should be destroyed means to abandon the marks of sentient beings, and even the mark of abandoning must also be abandoned. When the mark of destruction is empty, the basis is empty; abandoning abandonment means both subject and object are empty. When both subject and object are empty, the original awakened nature is indestructible—this is called indestructible dedication. What is indestructible? Wholesome roots are not destroyed; bodhi mind is not destroyed; the adamantine mind is not destroyed; the precepts, concentration, and wisdom are not destroyed; and faith in the Three Jewels is not destroyed. One dedicates all one’s wholesome roots and bodhi mind to all sentient beings, ensuring that their wholesome roots and bodhi mind are also not destroyed. I make the Four Great Vows, which are the same as those made by all beings—this is indestructible dedication.
“Indestructible” means that in contemplation of all dharmas, they are only names and functions. In principle, one does not abide moment to moment; all things are impermanent in each instant. Phenomena are unobstructed when one understands wholesome roots and dedication, all of which can interpenetrate. Only then is it truly indestructible.
To diligently save all beings, to cause them to be far removed from evil karma; thus benefiting all beings, one never abandons such mindfulness.
— o O o —
“Thus one reaches the other shore; universally enabling all beings to leave defilements; eternally free from all supports; entering the ultimate non-reliant state.”
“Equal to all Buddhas dedication” means that the fundamental awakened nature is serene and equal to the Buddha’s awakening. The awakened mind is equal to that of all Buddhas. This is the dedication of being equal to all Buddhas.
I vow to study the dedication practices of Buddhas of the three periods and to follow the dedications made by them. I dedicate all my merit equally to all sentient beings. In practicing this path, one does not give rise to attachment or aversion toward forms, sounds, smells, tastes, touch, or dharmas—whether pleasant or unpleasant. A Bodhisattva abiding in this practice is not moved by the six sense objects.
When practicing equal dedication to all Buddhas, the mind becomes free and at ease, free of faults, vast like empty space, filled with joy, and free from worry and affliction. The mind becomes soft and cool, without any heat of affliction arising.
Great Bodhisattvas practicing this dedication are not moved by the six senses, six objects, and six consciousnesses, because they do not give rise to liking or disliking, and thus the mind becomes free. If we also wish to attain this state of freedom, we must constantly cultivate pure conduct, uphold pure precepts, from precepts arise concentration, from concentration arises wisdom, and then we reach the state where:
“The eyes see forms yet there is nothing within;
the ears hear sounds yet the mind does not register.”
Thus: seeing yet not seeing, hearing yet not hearing, smelling yet not smelling, tasting yet not tasting, touching yet not touching, thinking yet not thinking—dwelling in an inconceivable state.
— o O o —
Pure essence of realization, the ground is like the Buddha-ground. This is called the Dedication of Merit to the Limitless Realm. The essence is bright and clear; the mind-ground is the same as the Buddha-ground, called “Attainment of the All-Pervading Realm Dedication.” When the ultimate truth of the prior transformation is discovered, one’s level becomes equal to that of all Buddhas. This is the initial stage of Buddhahood. This is called “Transformation Reaching Everywhere.”
Reaching everywhere means reaching the ultimate place, that is, attaining Buddhahood. I hope to become a Buddha and also wish all sentient beings to quickly attain the Buddha Way, dedicating merit in this way. I only vow that the wholesome deeds I cultivate and the accomplishment of my meritorious virtue will pervade the entire emptiness of the Dharma-realm. Just as ultimate reality pervades all dharmas, there is no place it does not reach and no time in which it is absent. I further hope that this merit and virtue can reach all material forms, enter into all the body-minds of sentient beings, enter into all lands and worlds, and enter into all dharmas, causing all right Dharma and wholesome dharmas to obtain the power of merit and virtue and expand widely.
It pervades empty space, filling it with this power of wholesome merit. It reaches all conditioned and unconditioned dharmas of the world and beyond the world. It reaches all places where speech and sound exist. The Bodhisattva hopes that the power of wholesome merit described above functions in all those places at all times, bringing benefit to all sentient beings.
Entering deeply into such realms,
Not giving rise to discrimination therein,
The great guide of all beings,
Thus clearly understands skillful dedication of merit.
The great Bodhisattva practices dedication of merit; having entered deeply into the stillness described above, he thoroughly understands that all dharma characteristics are empty, and does not give rise to discrimination between conditioned and unconditioned dharmas. As the Guide Teacher of all sentient beings, this Bodhisattva practices dedication of merit, is a great spiritual friend, and leads and instructs beings. The Bodhisattva fully understands all dharmas, attains unobstructed wisdom, acts freely and naturally, and dedicates this wholesome merit to all sentient beings, toward unsurpassed Bodhi and toward ultimate reality.
— o O o —
The world and the Tathāgata mutually interpenetrate without obstruction. This is called the Dedication of the Inexhaustible Treasury of Merit. Worlds and Tathāgatas interpenetrate and mingle without obstruction. The world itself is the body of the Tathāgata; the body of the Tathāgata is itself the world. The wondrous function of such spiritual interpenetration allows them to contain one another without any obstruction or arrangement. This is called the “Dedication of the Inexhaustible Treasury of Merit.”
By cultivating this inexhaustible treasury of merit dedication, practicing all Bodhisattva conduct, one attains inexhaustible blessings and wisdom, surpassing all other blessings and wisdom. Because of such supreme merit, one obtains the thirty-two marks of greatness and eighty minor characteristics, incomparable and unsurpassed. The Bodhisattva’s great majestic power and wisdom-light exceed all worldly blessings, power, and radiance, causing Māra and his retinue not even to dare look upon the Bodhisattva.
When a Bodhisattva reaches this stage, he is already complete in all merits and virtues, and fulfills all great vows he has made. His blessings are supreme; his mind is as vast as space; his scope is as boundless as the sands of the Ganges; his wisdom is equal to the Buddha’s omniscience. In every thought, he can enter all Buddha-lands of the ten directions. His power of wisdom is immeasurable and penetrates the realms of the Buddhas of the ten directions. He deeply believes and understands without doubt the Dharma realized by all Buddhas, abiding in immeasurable wisdom.
The Bodhisattva’s Bodhi-mind is as vast as the Dharma-realm and as ultimately boundless as empty space, reaching nowhere it does not extend.
With such wisdom, he dedicates merit,
Following understanding, blessings and karma arise;
Such merit and characteristics are likewise empty—
What then can be grasped within them?
— o O o —
In the same Buddha-ground, each and every one gives rise to pure causes. Relying on these causes, one develops and enters the path of Nirvāṇa. This is called the Dedication of Skillful Accordance with Equal Good Roots.
In a mind that deeply enters equality, without discrimination, all beings are enabled to attain wholesome roots, to cultivate goodness in accordance with principle, and to harmonize both principle and phenomena without contradiction, entering the dedication of equality. Bodhisattvas who have accomplished the previous dedication of the inexhaustible treasury of merit, “because they are the same as the Buddha-ground, give rise to pure causes at every level.” At each stage of practice, pure and undefiled causes arise. The radiance that emerges depends on these causes, leading directly onto the path to Nirvāṇa. They abide in the path that is neither born nor extinguished. This is called “Dedication in Accordance with the Nature of All Good Roots.”
At this stage, the great Bodhisattva practices giving, and vows to gather in all sentient beings. When cultivating the merit of generosity, he dedicates it entirely toward Bodhi, toward ultimate reality, and toward all beings. The Bodhisattva well understands how to gather the aggregates of form, one of the five aggregates. His practice penetrates deeply into the supreme Prajñā, and thus he sees the five aggregates as empty, using the gathering of form-dharma as a means to stabilize all wholesome roots.
He also skillfully understands the emptiness of feeling, perception, formation, and consciousness, stabilizing all wholesome roots and strengthening his own roots of goodness. He causes the wholesome roots of sentient beings to increase, while also expanding his own Bodhi path.
He also skillfully embraces sovereignty, understanding its importance without attachment, and relinquishes it when appropriate for the benefit of the people. He gathers his retinue with skill, teaching with equality and compassion, strengthening all wholesome roots for self-benefit and benefit of others. He also skillfully gathers all necessities of life, practicing generosity in accordance with principle.
Not only does the Bodhisattva give the four kinds of worldly food, he also gives the five kinds of transcendent food:
– The food of meditative joy: nourishing the faculties through the bliss of meditation.
– The food of Dharma joy: arising joy from hearing the Dharma, nourishing wisdom-life.
– The food of vows: sustaining the body through vows and great practices.
– The food of mindfulness: continually nourishing wholesome roots through remembrance.
– The food of liberation: ultimately attaining the bliss of Nirvāṇa.
He dedicates all wholesome roots in this way: may all beings attain Dharma-body and wisdom-body; may they obtain bodies free from fatigue like vajra; may they obtain indestructible bodies beyond harm; may they obtain transformational bodies that manifest everywhere without limit; may they obtain delightful, pure, and firm subtle bodies; may they obtain Dharma-realm-born bodies equal to the Tathāgata, without reliance.
As the nature of all dharmas pervades everywhere,
So too is the Bodhisattva’s dedication;
Thus dedicating to all beings,
He is forever without retrogression in the world.
— o O o —
When true wholesome roots are established,
All beings in the ten directions are my own nature.
When the nature is perfectly complete,
No sentient being is ever abandoned.
This is called “Dedication of Equal Contemplation of All Beings.”
When true wholesome roots are firmly established, all sentient beings in the ten directions are regarded as one’s own nature. “They are one and the same as the Bodhisattva.” Therefore, Bodhisattvas do not see sentient beings as separate beings to be rescued. Buddhas and Bodhisattvas regard all beings as their own substance; they are one with them. Thus, saving beings is not truly saving others—it is self-liberation. No being is lost, because this nature is already perfected.
Because they are one with all beings, no sentient being is left behind. This is called “Transformational Contemplation of All Beings in Equality.”
Sentient beings can also be understood internally, for countless beings exist within each body. Modern science describes white blood cells and red blood cells, confirming that countless microorganisms exist within us. If one opens the Buddha-eye and observes the human body, one sees countless beings within it. Even in breathing, innumerable beings are expelled and reborn. Likewise, countless beings are taken in through inhalation.
Thus, the boundary between “killing” and “not killing” is subtle and difficult to define. If done with intent to kill, it becomes killing in a moral sense. These beings within the body are ordinary beings if one does not cultivate. If one cultivates, they become Buddha-nature and return to the source. When you return to the source, they follow you—all the small life forms you sustain.
If cultivation reaches a certain level, inner and outer beings become one. But at present, there are still countless living beings.
When the great Bodhisattva abides in such good roots—cultivating, stabilizing, entering, gathering, accumulating, perfecting, awakening, purifying the mind, teaching, and generating—he attains patience of mind, closes the gates of evil destinies, skillfully restrains the faculties, and is complete in dignified conduct.
He is far from inversion, his right practice is perfect, and he becomes a vessel of all Buddhas and a field of merit for sentient beings. He is remembered by the Buddhas and increases the Buddhas’ wholesome roots. He abides in the Buddhas’ vows and practices the Buddhas’ conduct. His mind is self-mastery, equal to the Buddhas of the three times. He proceeds toward the Bodhimanda and enters the powers of the Tathāgata. He is endowed with the Buddha’s marks, transcends the world, does not delight in rebirth in heavens, does not cling to bliss, and does not attach to conditioned phenomena. All wholesome roots are dedicated in this way.
Such true sons of the Buddha,
Born from the Dharma of the Tathāgata,
Are able to make such skillful dedication,
Eradicating all worldly doubts and delusions.
— o O o —
Abiding in all dharmas yet apart from all characteristics; neither clinging to “is” nor “is not”—this is called the Dedication of Suchness of Characteristics.
All dharmas are apart from all characteristics. In all dharmas one must leave all characteristics. In arising phenomena one must be free from attachment to phenomena. Yet there is no attachment to either union or separation. This is called “Dedication of Suchness of Characteristics.”
The great Bodhisattva is mindful and clear, his mind firmly abiding, far from delusion, focused in practice, unmoving in depth of mind, accomplishing indestructible karma, aspiring toward omniscience without retrogression, courageously seeking the Great Vehicle without fear, planting all roots of merit, and bringing peace throughout the world.
He gives rise to supreme wholesome roots, cultivates pure white dharmas, increases great compassion, accomplishes the jewel mind, constantly remembers the Buddhas, protects the Right Dharma, and firmly believes in and delights in the Bodhisattva path.
He accomplishes immeasurable pure and subtle wholesome roots, diligently cultivates all wisdom and merit, acts as a Guide Teacher, gives rise to all wholesome dharmas, and uses skillful means of wisdom to dedicate merit.
The wise thoroughly understand the Buddha’s Dharma,
And using such practices they dedicate merit;
They pity all sentient beings,
And cause them to correctly contemplate the true Dharma.
The wise ones clearly understand the Dharma taught by all Buddhas. Using accumulated wholesome roots and Bodhisattva practices, they dedicate merit for the sake of sentient beings, because they pity all beings. They see beings as deeply deluded, acting in inverted ways. Even when taught, beings do not understand how to relinquish self for others, uphold the true Dharma, or reflect correctly. Therefore, beings are greatly pitiable. One must constantly reflect, examine, and investigate whether one’s actions accord with karma and whether one is fulfilling responsibility toward the Buddha’s teaching.
One must constantly turn the light inward, repeatedly reflect and examine—this is true discipleship of the Buddha.
— o O o —
Real attainment of Suchness is unobstructed in the ten directions. This is called the Dedication of Liberation Without Bondage.
When Suchness is truly realized, the ten directions are unobstructed. One can travel throughout the Buddha-lands of the ten directions without hindrance. This is called “Liberation without bonds or attachments.” Nothing binds one; one is completely free.
The Bodhisattva, with a pure liberated mind free from attachment, bondage, obstruction, right and wrong, good and evil, karma and retribution, accomplishes the pure bodily karma of Samantabhadra Bodhisattva—without killing, stealing, or sexual misconduct.
With such a liberated mind, speech karma is purified—without false speech, divisive speech, harsh speech, or frivolous speech.
With such a liberated mind, mental karma is perfected—free from greed, anger, and ignorance.
With such a liberated mind, he fulfills the unobstructed sound-dharani of Samantabhadra Bodhisattva, whose sound is vast and pervades the ten directions.
With such liberation, he fulfills the dharani of seeing all Buddhas, constantly seeing all Buddhas in the ten directions.
With such liberation, he attains the dharani of understanding all sounds, speaking immeasurable Dharma in all voices.
With such liberation, he accomplishes the dharani of abiding in all kalpas, practicing Bodhisattva conduct throughout the ten directions.
If one can cultivate this dedication,
One is learning the path practiced by the Buddha;
One will attain all Buddha merits
And all Buddha wisdom.
— o O o —
The nature of virtue is perfectly complete; the measure of the Dharma-realm is extinguished. This is called the Dedication of the Boundless Dharma-Realm.
When virtue of nature is perfected, the numerical limits of the Dharma-realm are extinguished. This is called “Boundless Dharma-Realm Dedication.” The Bodhisattva enters deeply into the Dharma-realm, practicing immeasurable wholesome merits, pervading the entirety of empty space and the Dharma-realm, leaving no place untouched by the wholesome merits of Buddhas and Bodhisattvas. He dedicates these wholesome roots and merits to all sentient beings throughout the boundless Dharma-realm.
Before the merits of self-nature are perfected, one does not even know the boundaries of the Dharma-realm. When self-nature is perfected and becomes one with the Dharma-realm, then one knows its limits. Yet because there are still limits, ultimate accomplishment is not yet reached. When the merit of nature is fully perfected, even the boundaries of the Dharma-realm are destroyed. Even the Dharma-realm itself becomes empty. This is called the “Transformation of the Boundless Dharma-Realm.”
What is the Dharma-realm? “Dharma” refers to phenomena; “realm” refers to division. All dharmas have their own essence and distinct boundaries, thus it is called the Dharma-realm. In summary, the Dharma-realm is the mind of beings: vast without outside, subtle without inside—the very substance of body and mind of sentient beings.
The Dharma-realm is boundless without edges; if it had limits, it would not be the Dharma-realm. Yet even though it is boundless, great Bodhisattvas can still perceive its boundaries with the five kinds of vision.
“The ten Dharma-realms are not apart from a single thought”—this expresses the principle that everything is created by mind.
What is dedication? There are several meanings:
1. Turning one’s own toward others: transferring all merit to others.
2. Turning cause toward result: cultivating wholesome roots in the causal stage to attain fruition.
3. Turning phenomena toward principle: directing all actions toward ultimate truth.
4. Turning the small toward the great: moving from the Small Vehicle toward the Great Vehicle.
Bodhisattvas continually practice the giving of Dharma, giving rise to great compassion and great loving-kindness. They establish all beings without ever becoming lax. They constantly benefit beings in every thought, without interruption.
They use Bodhi-mind to nourish their own wholesome roots. For all beings they act as Guiding Teachers, opening and revealing the path of omniscience. Their wholesome roots and wisdom-light illuminate everywhere equally, without discrimination between self and other. They practice wholesome conduct without cessation.
This Bodhisattva cultivates the Bodhisattva path, with Dharma-giving as foremost, giving rise to all pure white dharmas, gathering and supporting sentient beings, and directing them toward omniscient wisdom.
He generates supreme vows, attains a firm and ultimate mind, and completes and increases benefits everywhere. He relies on good spiritual teachers, approaches them closely, and does not deceive or flatter them. He constantly contemplates and investigates the immeasurable realm of wisdom.
He dedicates merit in this way: may all practices be cultivated, realized, perfected, increased, expanded, unobstructed, and reach all realms.
Even a single hair cannot measure the edge of space;
Even all worlds reduced to dust can be counted;
But the practices and vows of these great sages, disciples of the Buddhas,
Are beyond all measure.
