Commentary: Venerable Master Hsuan Hua (宣化)
Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan
Vietnamese translation: Bhikshu Thích Minh Định
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Chapter 25 – Ten Dedications of Merit
Part 2 – the last 5 Delications of Merit
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6.1 Dedication in accord with and steadfastly upholding all roots of goodness.
O disciples of the Buddha, how does a Bodhisattva Mahāsattva dedicate all roots of goodness in accordance with steadfastness?
Commentary: After Bodhisattva Vajradhvaja finished speaking about the fifth dedication, he went on to introduce the sixth dedication. Addressing the great Bodhisattvas in the assembly, he said, “Disciples of the Buddha! Do you know what is meant by a great Bodhisattva’s dedication that accords with and steadfastly upholds all roots of goodness?”
O son of the Buddha! When this Bodhisattva Mahāsattva becomes an emperor and rules over a great kingdom, his authority and virtue extend far and wide, and his fame resounds throughout the world. All his enemies submit to him. He issues commands and decrees, all in accordance with the true Dharma. Holding a single parasol that shades all directions, he travels throughout his realm, unhindered wherever he goes. A spotless silk cloth is bound around his crown; he is sovereign in the Dharma, and all who see him submit. He neither punishes nor chastises; moved by his virtue, people follow his guidance. Through the four means of embracing beings, he gathers all sentient beings. As a wheel-turning king, he provides for everyone.
Commentary: Disciples of the Buddha! This great Bodhisattva practices the Dharma-door of dedicating merit. Sometimes He manifests as an emperor who rules the world, governing all directions and administering the people. The meaning of ruling encompasses educating the people and managing the affairs of state. A great country signifies a large population, vast territory, and abundant wealth and resources. When the Bodhisattva manifests as an emperor, He is the king of a great country—a wealthy nation with a strong people and clear, upright governance. He possesses great authority and virtue. The reason this king rules a great country is not only that he is skilled in military affairs, but also that he is wise and virtuous. He establishes his authority through virtue, causing people near and far, as well as neighboring countries, to feel the influence of his virtue. Thus, his fame resounds throughout the world, and all who see him submit.
“All those who are enemies or adversaries submit.” All those who in the past had incurred enmity with him, as well as the large and small neighboring countries that had formerly opposed him, are now transformed by the influence of his virtue. They all let go of their past resentment and hostility, and gladly submit to and serve him.
Whenever he wishes to announce a policy or issue an order to the people throughout the country, whatever he does is carried out in accordance with the true Dharma; everything is reasonable and proper. For example, he may call upon all the people to observe the Five Precepts and constantly practice the Ten Good Deeds. This is an example of using the true Dharma to teach and guide the people.
“Holding a canopy”—“canopy” is explained according to the esoteric tradition: it refers to the great white canopy in the Shurangama Mantra. In the Shurangama Mantra is the mantra’s heart: “Sitātapatra,” that is, these six syllables. If one concentrates wholeheartedly, with no extraneous thoughts, and chants sincerely, then a great white canopy will appear in space. That canopy has awe-inspiring spiritual power to “cover all directions.” Wherever its shade falls, no armed conflicts break out, epidemic diseases do not arise, and there are no disasters involving water or fire, nor bandits or thieves. There is only auspiciousness and the fulfillment of wishes, timely rain and gentle winds, and peace and happiness among the people; there are no calamities of any kind. If we explain this in accordance with the Dharma, then this “canopy” is the wondrous Dharma of the true aspect. The true aspect has no aspect, yet there is no aspect it does not have. From the true aspect all dharmas arise, and all dharmas are used to teach and transform sentient beings in the nine realms of existence. This is the principle that the one root branches out into myriad differences, and the myriad differences in turn return to the one root. This “One,” in the mind and eye of us who cultivate the Way, is the aim of cultivation. Therefore, once we attain the “One,” all things are accomplished. Laozi said:
“Heaven, having obtained the One, became clear.
Earth, having obtained the One, became peaceful.
The spirits, having obtained the One, became numinous.”
Heaven cannot be clear without the “One.” Earth cannot be peaceful without the “One.” Without the “One,” spirits cannot manifest their efficacy among human beings or become true deities. This “One” is the beginning of numbers. But where does this number “One” ultimately come from? It comes from the number “0.” Break the number “0” apart, and it becomes the number “1.” If you bring it back together, it becomes the number “0.” This “0” is true emptiness. True emptiness is not empty; it can give rise to wondrous existence. Wondrous existence is not existence, and so it is also called true emptiness. In reality, true emptiness is wondrous existence, and wondrous existence is also true emptiness. This “existence” arises from emptiness; within emptiness is contained wondrous existence. It is because of this true emptiness and wondrous existence, this wondrous existence and true emptiness, that heaven, earth, human beings, and all things came to be. All of them arise from the number “0.” The number “0” can give rise to heaven, earth, human beings, all things, Buddhas, immortals, and sages. Everything arises from the number “0.” So, where does this “0” itself arise from? It arises from the void, and therefore is called true emptiness and wondrous existence.
This principle is infinite and inexhaustible, without beginning or end, without inside or outside, and without great or small. That is why it is said to be great, yet not outside; small, yet not inside. Is it great? It fills the entire Dharma realm of space. Is it small? It is even smaller than a speck of dust. Great, yet not outside; small, yet not inside—this is how the number “0” is described. Why is it said to have no beginning or end? Look at this “0”: does it have a beginning and an end? If you say it has a beginning and an end, then it has split open and become a “1.” Thus, the numbers “0” and “1” encompass the true reality of all wondrous Dharmas. This is like holding up a parasol; it can also be said to be holding up one Dharma. The Dharma spoken of here, once it reaches “0,” becomes once again a state in which not a single Dharma is established and all Dharmas are empty. Yet, though not a single Dharma is established, it nevertheless contains all Dharmas. Though all Dharmas are empty, from within that emptiness, where all Dharmas abide, all Dharmas can arise. This is the ultimate difference between delusion and awakening in human beings. The deluded drift through birth and death; the awakened attain the fruit of Unsurpassed, Proper and Complete Enlightenment. This one Dharma can encompass all directions.
“Travel throughout the realm”: As the people’s ruler, do not concern yourself only with managing affairs large and small; you must also stay close to the people, regularly visit different places to observe, and go deep among them. Only then can you understand the people’s actual living conditions. However, you must never disturb the people in the name of observing them, as though you could see everything about their lives. A ruler who does so is not one who cares for the people. All the territory belonging to a country is governed and led by its ruler, and the people living throughout that land are subject to the ruler’s instruction and obey his commands.
“Without obstruction”: Within the realm governed by the ruler, all his commands and teachings to the people must be obeyed. No one opposes him, and nothing obstructs him. Even neighboring countries do not oppose him. This is because the king enables the people to live in peace and prosper in their livelihoods, so he encounters no obstruction.
“Wearing a crown of unstained silk upon his head”: He uses clean, pure silk to make a crown for the king to wear. This phrase alludes to the Buddha’s characteristic of an invisible crown of the head.
“Free and at ease in the Dharma”: The Buddha is the Dharma King, and is therefore free and at ease in the Dharma. The Bodhisattva manifests as a king and governs the country in accordance with the Right Dharma, caring for the people with a compassionate heart. Thus, he too is naturally free and at ease in the Dharma.
“All who see him are subdued”: This king is benevolent and cares for the people; he establishes his authority through virtue and looks upon others with compassion. Therefore, all who see him hold him in great reverence. This king devotes himself to teaching the people to uphold the Five Precepts and practice the Ten Good Deeds. He does not kill people as punishment or use harsh methods to punish them. Instead, he transforms people entirely through virtue. The people naturally and gladly submit to him, admire him, and obey him. The Bodhisattva teaches and transforms his subjects, using all kinds of wholesome teachings to influence them, including the Four Means of Embracing. The first is giving: giving includes the giving of material goods, the giving of Dharma, and the giving of fearlessness.
- Giving of wealth: This includes both inner and outer wealth. Inner wealth consists of one’s limbs, head and eyes, marrow and brain, blood and flesh, and so on. Outer wealth consists of all possessions outside one’s body, such as lands and countries, cities and fortresses, the royal throne, mountains, rivers, and the vast earth; houses and rooms; fields, gardens, and precious treasures; wives, children, and servants, and so on.
- Giving of Dharma: This means expounding the sutras and teaching the Dharma, explaining the meaning of the sutras and questions or doubts about the Buddha’s teachings to followers. Even explaining a single word, sentence, or verse is giving of Dharma.
- Giving fearlessness: This means using the principles of the Buddha’s teachings to remove the hardships afflicting people’s bodies and minds, so that they are free from fear and anxiety.
Giving means parting with something without expecting others to repay you. It means giving to someone in need something that is difficult to give up—not giving them something you do not want. That is not called giving. If a person sincerely studies Buddhism and practices the Way, and succeeds in cultivating this practice of giving, they will become a great Bodhisattva. The Buddha said that to study the Bodhisattva Way, one must cultivate the six perfections and myriad practices; the first of the six perfections is giving. One who gives sincerely is certainly not greedy or miserly. They will certainly feel compassion for sentient beings and be able to endure and yield to others. They will certainly strive to keep their body, speech, and mind pure, and will certainly uphold the pure precepts. They will certainly deeply believe the Buddha’s teachings and practice according to the Dharma. A true practitioner who clearly understands the practice of giving will surely have fewer afflictions, a steady and firm mind, and pure wisdom. If a practitioner fulfills these conditions, aren’t they a Bodhisattva? The first way to embrace sentient beings is through giving, which counteracts their mental tendencies. The Buddha said: “If you wish to lead them into the Buddha’s wisdom, first draw them with the hook of desire.”
– The practice of giving, which occupies the first place among the four methods of embracing, will have this effect.
— The second of the four methods of embracing beings is loving speech: People and animals endowed with sentience alike enjoy hearing kind words and being praised by others. They do not want to see others with ugly, wicked expressions, or hear them speak evil or unpleasant words. Therefore, Bodhisattvas use loving speech in dealing with sentient beings and establish friendly relations with them. Then, when they teach them the Right Dharma, they will accept it and follow the Bodhisattvas more quickly.
– Third is beneficial conduct: doing all kinds of things that benefit sentient beings. When sentient beings receive these benefits, their bodies and minds are peaceful and joyful, they are filled with Dharma joy, and they all become virtuous people.
– Fourth is treating them as fellow beings: If you wish to guide those sentient beings, it is best to have the same status and nature as they do. Then it will be easier to understand them, draw close to them, and teach and transform them. This fourth method is an expedient and skillful means for guiding, teaching, and transforming sentient beings. When a Bodhisattva becomes a king, he uses these four methods to embrace and guide sentient beings and teach and transform them.
“Becoming a Wheel-Turning King and providing for everyone”: This Bodhisattva cultivates the Dharma method of dedication. He manifests as the ruler of a great kingdom—not an ordinary king, but a Wheel-Turning Sage King, endowed with majesty and virtue, great valor, and all seven treasures. In the past, he accumulated every kind of wholesome root and merit. Therefore, when he becomes king, his wealth and treasures are abundant and inexhaustible. Yet he does not keep them for himself; instead, he provides for all the people, ensuring that they have enough food and warm clothing, can live in peace and prosper in their work, that the elderly have someone to rely on, and the young have someone to care for them. There are no natural disasters or man-made calamities. This is a Land of Ultimate Bliss in the human realm, and also a Pure Land in the human realm. When the Bodhisattva manifests as a king, throughout the entire kingdom, from top to bottom, everyone upholds the five precepts and the ten wholesome deeds. The True Dharma prevails everywhere, and only then can such a peaceful and prosperous realm arise.
The Bodhisattva Mahāsattva, abiding in such sovereign merit and virtue, has a great retinue that cannot be destroyed; is free from all faults and never tires those who behold them; is adorned with merit and virtue, with the marks and features perfected, and the body and limbs evenly proportioned and complete. They obtain a firm body like that of Nārāyaṇa, perfect great strength, and cannot be subdued by anyone. They attain pure karma and are free from all karmic hindrances.
Commentary: When a Great Bodhisattva cultivates the Dharma-door of dedication, He abides in this unobstructed merit. Countless, innumerable attendants and followers surround and support Him. They are all disciples of the Buddha with right understanding and right views, right faith and right mindfulness, who faithfully practice the true Dharma; therefore, they are called a great retinue. The Bodhisattva Himself, His Dharma lineage, and all His retinue are steadfast in body and outstanding in their thoughts, so they are absolutely not enticed by the words of non-Buddhists, nor can any force destroy them. The Bodhisattva’s three karmas have long since been purified. He devotes Himself to doing good and does not do evil; He is without any faults and has a body and mind that are pure and undefiled.
His bearing and demeanor have reached the utmost perfection. Everyone who sees him wishes to draw near to him and feels no aversion. A Bodhisattva’s circumstantial and direct karmic rewards are thus the result of cultivating the Bodhisattva path through many lifetimes at the causal stage and accumulating merit and wisdom, thereby attaining perfect auspicious features and an adorned land such as these today. Over three asamkhyeya kalpas, the Buddha cultivated merit and wisdom; over a hundred kalpas, he cultivated auspicious features. A Wheel-Turning Sage King also has the thirty-two auspicious marks and eighty fine characteristics, just like the Buddha. However, his radiance is not as perfect as the Buddha’s, nor can it illuminate the entire great-thousand world system. His body is robust, his limbs proportionate, and his five facial features evenly balanced. From head to foot, there is not a single part that is not proportionate, complete, and perfect. He attains a body as firm as Narayana’s: Narayana is an epithet of King Brahma. It means upright, strong, and firm. This is used as an example of a Bodhisattva manifesting as the king of a great country, whose body is as firm and robust as Narayana’s, and cannot easily be injured by external force. Because the Bodhisattva cultivates the Dharma method of dedication, giving of himself for others everywhere and wishing in all things to undergo suffering in place of sentient beings, he attains such a firm, vajra-like body.
His strength is perfected, and no one can subdue him: In the past, the Bodhisattva made great vows. With a steadfast and resolute mind, he brought each of his great vows and great powers to complete fulfillment. During his practice of the Bodhisattva path, he encountered obstacles, hardships, and calamities, but overcame them all. Because his resolve was unwavering, no person or circumstance could subdue him. Thus he attained pure karmic fruition, became free from all defiling karmic obstructions, and quickly accomplished the Buddha’s path.
He fully practiced every kind of giving: he gave food and various delicacies; vehicles; clothing; flower garlands, assorted incense and perfumes; beds and seats; rooms and places to dwell; excellent lamps and candles; decoctions and medicines for illness; precious vessels and precious carriages; and well-trained elephants and horses, all finely adorned, giving them joyfully.
Commentary: When a Bodhisattva cultivates the Dharma-gate of giving, He does not begrudge precious things, but gives wholeheartedly all kinds of fine material goods, such as the very best delicious foods; means of transportation such as airplanes, ships, trains, and cars, as well as vehicles of all sizes; or beautiful clothing. He may give garlands made from all kinds of fresh, flourishing, precious flowers; or various kinds of fragrant substances, including incense to burn, scented paste, and powdered incense, and so on. He may give beds and seats—seats such as couches, tables, chairs, and so on. Or He may build many rooms and give them to people without homes, to shelter them from the sun and rain. Or He may make lamps and torches from jewels and offer them to the Buddha. Or He may give medicine to the elderly and to the poor, sick, and lonely. Or He may give precious objects, jeweled carriages, fine elephants, and excellent horses, all fully and beautifully adorned. The Bodhisattva gladly gives these hard-to-obtain material things to everyone.
If anyone came to beg for the throne on which the king sat, a canopy or parasol, banners, precious objects, any of his ornaments, the jeweled crown on his head, the jewel in his topknot, or even the kingship, he begrudged nothing.
Or someone may come and ask for the throne on which the king sits, a canopy or an umbrella, jeweled banners, or various kinds of adornments. He begrudges none of them—not even the jeweled crown on his head, the luminous pearl in his topknot, or the royal throne.
Commentary: Or someone might come and ask the king for his throne. Or someone might ask for the king’s precious parasol, precious umbrella, precious canopy, precious banner, and the other treasures he commonly uses—all kinds of valuable royal possessions. Someone might even ask for the crown made of the seven treasures that the king usually wears on his head. As for the luminous jewel that shines at night, which the king usually wears tucked into his topknot, and even his precious throne, whoever came to ask for them, the king would gladly give them away, without the slightest reluctance.
If he sees sentient beings in prison, he gives up all his wealth, wife and children, and relatives, and even uses his own body to rescue them and help them escape. If he sees prisoners about to be executed, he gives up his own body to take their place.
Commentary: This great Bodhisattva manifests as a great king. If he sees sentient beings suffering in prison, he does not begrudge any of his wealth or precious jewels. He may give his beautiful wife and lovely children, his relatives, or even his own body to rescue the suffering beings in prison, enabling them to be freed from their imprisonment and regain their freedom. Or, if he sees a prisoner in jail who has been sentenced to death and is about to be executed, he immediately wishes to give up his own life in that prisoner’s place and undergo the execution.
Or, if someone came and asked for his skin, the crown of his head, or his hair, he would gladly give them without the slightest reluctance. His eyes, ears, nose, tongue, teeth, head, hands and feet, blood and flesh, bones and marrow, heart, kidneys, liver and lungs, large and small intestines, thick and thin skin, every finger and toe, pieces of flesh, and nails—he gave them all with a joyful heart.
Commentary: When a Bodhisattva resolves to practice giving, he cherishes the ideal of putting others before himself, giving himself for the benefit of others, rescuing and liberating sentient beings, and teaching and guiding them. He has eradicated the view of a self, the mark of a self, and attachment to a self. Giving encompasses the giving of wealth—both inner and outer wealth—the giving of the Dharma, and the giving of fearlessness. There is no kind of giving he does not practice thoroughly, reaching the stage of complete and ultimate perfection. The preceding passage of the sutra speaks of the Bodhisattva giving outer wealth—his kingdom, wife, and children. This passage extols the Bodhisattva’s giving of inner wealth: what is difficult to relinquish, yet he is able to relinquish—his head, eyes, marrow and brain, internal organs, blood and flesh, and so on.
Or someone might come to Him asking for His head, hair, and skin. The Bodhisattva would not hesitate for an instant or begrudge even the slightest thing, but would joyfully give them to the one who asked. Not only that: even if someone came asking for His eyes, ears, nostrils, tongue, teeth, head, flesh and skin, or hands and feet, He would do the same. He would even give His blood, the bones of His head, and His marrow; He would give His heart, kidneys, liver, lungs, large and small intestines, thick and thin skin, hands, feet, and fingers, and so on. Of all that makes up the human body—the limbs, the five sense organs, the internal organs, blood, flesh, bones, and marrow—whatever sentient beings needed, He would gladly give, leaving nothing ungiven, so that all who asked would be satisfied.
Or, in order to seek a Dharma never heard before, he throws himself down into a deep, great pit of fire. Or, to protect and uphold the Tathāgata’s true Dharma, he endures every kind of suffering and torment with his body. Or, in seeking the Dharma, even for the sake of a single character, he is able to give away everything he possesses throughout the four seas. He constantly uses the true Dharma to guide sentient beings, leading them to cultivate wholesome practices and abandon all evil.
Commentary: This passage of the sutra speaks of the Bodhisattva’s great spirit of forgetting himself for the sake of the Dharma. He would rather give up everything in the four seas in exchange for a single word or half a verse. The Bodhisattva sacrifices himself in this way to teach and transform sentient beings, enabling them to cultivate wholesome practices and abandon all evil deeds.
A Bodhisattva may, in seeking and requesting true Dharma never heard before, leap into a deep, vast pit of fire without regretting the loss of life. Or, to uphold the true Dharma and protect the place of practice, the Bodhisattva may endure suffering that others cannot endure, bear what others cannot bear, yield what others cannot bring themselves to yield, and eat what others cannot eat. In short, to uphold the true Dharma, the Bodhisattva can endure every kind of poisonous hardship. Or, to seek even a single word of the true Dharma, the Bodhisattva can give up everything throughout the four seas. A Bodhisattva such as this acts to teach and transform sentient beings, hoping that they will all practice in accordance with the true Dharma, cultivate the ten wholesome deeds, abandon all unwholesome karma, and accomplish wholesome conduct.
In the past, when Shakyamuni Buddha was cultivating the Way at the causal stage, one day a rakshasa demon came and said to him, “…” “All conditioned phenomena are impermanent,
They are subject to arising and ceasing. . . . . . .” He stopped here and did not continue. The old cultivator waited a while, then could no longer hold back and asked: – “You just recited a verse of the Buddha; why don’t you continue reciting it to the end?” – The Rakshasa demon said, “That’s right! I’m so hungry that I don’t have the strength to read anymore.” – The old monk said, “What would you like to eat? Finish reading, and then I’ll give you something to eat.” — The Rakshasa said, “I want to eat living people.” The old ascetic said, “Very well! Recite the remaining half of the verse for me to hear, and I will offer my life to you.” —The Rakshasa said, “Good! A gentleman’s word is his bond. Don’t go back on your word!” Then he read: “When birth and death are extinguished,
Nirvana is bliss.” The old practitioner was extremely delighted when he heard it. It was a wondrous teaching he had never heard before. The meaning of this verse was that all things in the world are impermanent: they arise and then pass away, pass away and then arise again; only nirvana is true bliss. Because nirvana is signless, nothing is clung to.
The old practitioner wanted this teaching to be passed down, so he carved it into the stone, enabling beings of later generations to follow the Dharma in their practice. Even sacrificing his own life for this was worthwhile.
After the old practitioner finished carving the verse, he invited the Rakshasa demon to eat him. But who would have thought that after he closed his eyes and waited for a while, the Rakshasa still did not come to eat him? So he opened his eyes and looked, but there was no trace of the Rakshasa anywhere. He looked up into the sky and saw only a dignified heavenly being standing in midair, saying to him, “Well done, well done! You are truly a practitioner of the Path, able to give up your life for half a verse and for the sake of beings in future generations.” That Bodhisattva king, too, possessed virtues like the Buddha, sacrificing his life for the Dharma.
If you see sentient beings injuring or disfiguring others, rescue them with compassion and lead them to abandon their sinful karma.
Commentary: This passage of scripture says that Bodhisattvas practice the gift of fearlessness. It also teaches sentient beings to abandon the sinful karma of slaughtering and killing people, and thus also encompasses the gift of the Dharma. In society, there is a profession devoted to mutilating other people’s bodies. In the era of autocratic rule, male servants in the royal palace—called eunuchs—had to have their male organs cut off before they could enter the palace to serve the king, queen, and imperial consorts. Nowadays, this inhumane practice no longer exists. If Bodhisattvas see sentient beings engaged in this kind of mutilation, they give rise to compassion and go to save the person being harmed, enabling them to escape danger to their life. In another respect, they must also urge the person inflicting the harm to abandon this sinful conduct, turn away from evil, and do good.
When we hear the sutras say that Bodhisattvas have a compassionate heart that extends equally to all, we should learn from their kindness, nurture our own compassion, put others before ourselves, and wholeheartedly cultivate wholesome deeds. We should change all our habitual faults and our unwholesome pride and arrogance. Only then will we not betray the purpose of listening to and learning the Buddha’s teachings. Otherwise, if we merely listen without practicing in accordance with the Dharma, we are only filling our ears with blessings.
If they see the Tathagata attain supreme, perfect enlightenment, they proclaim and praise him, making it known everywhere. They may give land and build monasteries, rooms, halls, and other places of residence. They may also give attendants to serve and perform duties. They may give their own bodies to those who come seeking alms, or offer them to the Buddha. For the sake of seeking the Dharma, they rejoice and are filled with zeal. For the sake of sentient beings, they serve and make offerings.
Commentary: Or, when a Bodhisattva sees a great Bodhisattva whose virtues are fully perfected and who has attained supreme, perfect enlightenment, the Bodhisattva rejoices in the depths of their heart, praises them, and goes everywhere proclaiming the Buddha’s perfect virtues, so that all the Buddhas and Bodhisattvas throughout the worlds in the ten directions, and all sentient beings, may know of them. Or the Bodhisattva may give a piece of land to build a very large monastery—a temple—to serve as a practice place where the Buddha can cultivate the Way. In addition, the Bodhisattva builds many quarters to provide lodging for practitioners. The Bodhisattva also builds a lecture hall where Dharma teachers can expound the sutras, teach the Dharma, and save sentient beings. The Bodhisattva also builds a grand Buddha hall to enshrine Buddha images, as a place for sentient beings to gaze upon them and pay homage. Such careful planning and construction ensure that the Buddha’s fourfold assembly of disciples all have a place to live and can practice and study in peace. The Bodhisattva also gives many loyal servants to help serve the practice center. The Bodhisattva does not even begrudge their own life, but offers their body to anyone who asks. Or the Bodhisattva gives up their body before the Buddha, performing all kinds of acts of giving. In short, to seek the unsurpassed Buddhadharma and save all sentient beings, the Bodhisattva joyfully leaps for joy, gives wholeheartedly in all kinds of ways, and sincerely serves and makes offerings to all Buddhas.
Or relinquish the royal throne, cities and towns, settlements and villages, palaces and gardens, wife and children, and relatives, giving whatever is requested and fulfilling every wish. Or give away all possessions and establish a great assembly of universal, unobstructed generosity.
Commentary: The Bodhisattva wholeheartedly practices giving without discrimination, relinquishing even what is difficult to give up. If someone comes to ask Him for His most exalted royal throne, He gives it to them without hesitation. He gives even His cities, towns, villages and settlements, the palaces, gardens and forests where He lives, as well as His beloved wife—the hardest of all to give up—His children, relatives, and so on. Whatever anyone comes to ask for, He invariably grants their wishes and satisfies them. He may also give away the necessities of life, such as money and other goods. In addition, He establishes great charitable gatherings everywhere, stocking them with all kinds of necessities, so that all sentient beings may come and take whatever they need without restriction, and all may have enough.
Among them were all kinds of sentient beings who were fields of merit: some came from afar, some from nearby; some were virtuous, some foolish; some beautiful, some ugly; male or female, human or nonhuman. Their thoughts and conduct differed, and each sought something different. He gave equally to them all, ensuring that each was fully satisfied.
Commentary: Those sentient beings come to ask for alms. Some come to plant a field of merit, while others come to seek a field of merit. Some come from faraway places, while others come from nearby. Among them, some are virtuous and wise, while others are foolish. Some are beautiful in appearance, while others are ugly. There are both men and women. And not only human beings—nonhuman beings are included too. Sentient beings of all kinds and appearances have different wishes in their hearts, different dispositions and conduct, and entirely different purposes in making their requests. Nevertheless, the Bodhisattva gives universally to all who ask, with an impartial and joyful mind, without distinguishing between the virtuous and the foolish, the beautiful and the ugly, so that all may be provided for, have their needs met, and have their wishes fulfilled.
O Child of the Buddha! When a Bodhisattva Mahāsattva gives in this way, he arouses a mind that skillfully gathers wholesome qualities and dedicates everything. That is to say: skillfully gathering form, in accord with and to strengthen all roots of goodness; skillfully gathering feeling, perception, formations, and consciousness, in accord with and to strengthen all roots of goodness; skillfully gathering the royal position, in accord with and to strengthen all roots of goodness; skillfully gathering one’s retinue, in accord with and to strengthen all roots of goodness; skillfully gathering one’s provisions, in accord with and to strengthen all roots of goodness.
Commentary: Disciples of the Buddha! When this great Bodhisattva practices the Dharma-gate of dedication, he resolves that, whenever he gives, he must embrace all sentient beings. When he performs the meritorious deeds of giving and cultivates roots of goodness, he dedicates them entirely to bodhi, to ultimate reality, and to all sentient beings. The Bodhisattva skillfully understands how to embrace the Dharma of form, one of the five aggregates. Through his cultivation, the Bodhisattva penetrates supreme Prajna; therefore, he sees that all five aggregates are empty. In embracing the Dharma of form, he accords with and firmly establishes all roots of goodness. He also skillfully embraces the true meaning that the other four aggregates—feeling, perception, formations, and consciousness—are all empty, accords with and firmly establishes all roots of goodness, and firmly establishes his own roots of goodness.
He causes the wholesome roots of sentient beings to grow, while cultivating his own path to bodhi ever more expansively. He also skillfully administers kingship. The Bodhisattva understands the importance of kingship, but does not regard it as something exalted that he must cling to and refuse to relinquish. He clearly understands that kingship concerns the welfare of all the people, and that, when the time comes, he can yield it to someone virtuous and capable; he is never attached to it. He also skillfully embraces his retinue, following the truth, following the mind of impartial loving-kindness in teaching and guiding them, and following the virtues, firmly cultivating all wholesome roots that benefit himself and others. He also skillfully embraces all material necessities, following the practice of giving and firmly preserving all the wholesome roots he has cultivated. He also skillfully embraces the giving of alms, giving to all sentient beings and following the practice of firmly preserving all the wholesome roots he has cultivated.
Skillfully cultivate the gift of wisdom, following and firmly establishing all roots of goodness. Disciples of the Buddha! However immeasurable and boundless the things a Bodhisattva Mahāsattva gives may be, he dedicates those roots of goodness in this way: when he gives sentient beings supremely fine food, his mind is pure; toward the things he gives, he is free from greed and attachment, without any stinginess, and fully practices giving.
Commentary: O disciples of the Buddha! This Great Bodhisattva practices the Dharma-gate of dedication. Whenever and wherever He gives material goods, they are all innumerable and boundless. He accumulates roots of goodness through giving and, following the method just described above, dedicates them all to sentient beings, to Bodhi, and to ultimate reality.
The first thing the Bodhisattva gives is food, because food sustains life. Therefore, the Bodhisattva gives the finest food to all sentient beings. When He gives food, His mind is joyful and pure. He does not give even a moment’s thought to what merit He might gain from giving in this way. Nor does He compare the offerings by how much or how little they are, or whether they are valuable or humble. He does not give out of greed for a good reputation, nor does He regret giving afterward, feeling that once He has given to others, He no longer has it.
“Stinginess”: The more one thinks about giving something up, the less one can bear to do so; this is a mind of greed and stinginess. The Bodhisattva is not like this, because He fully understands the true meaning of giving.
When giving rightly, one sees neither a giver nor the thing given, and still less a recipient. This is called the emptiness of the three aspects (the three wheels are empty).
There are nine kinds of eating, four of which are eating in the worldly manner.
- Morsel-food: This means eating one portion at a time; each person has a portion. This is how humans eat.
- Contact-food: This is how ghosts and spirits eat; merely coming into contact with it is enough.
- Volition-food: This is how heavenly beings eat. Whatever they think of in their minds appears before them, and that is enough.
- Consciousness-food: They become full by using consciousness to discern flavors. Beings in the Formless Realm eat in this way.
May all sentient beings obtain the food of wisdom, their minds unobstructed, fully understanding the nature of food, free from attachment, and delighting only in the food of Dharma joy and liberation. May their wisdom be abundant, may they abide firmly in the Dharma and gather wholesome roots, and may their Dharma bodies and wisdom bodies travel in purity. Taking pity on sentient beings, serving as a field of merit, they manifestly receive morsels of food. This is the dedication of wholesome roots made by a Bodhisattva Mahasattva when giving food.
Commentary: When Bodhisattvas give food, they dedicate the merit, saying: “I vow that all sentient beings may obtain food that nourishes wisdom, so that their minds will be free of obstructions and they will never again be foolish.” Bodhisattvas understand that the nature of eating is empty. Whatever they eat, their purpose is to nourish the Dharma body and bring their cultivation of the Way to fruition, as well as to treat all illnesses. They absolutely do not crave delicious food. What Bodhisattvas delight in most is “taking meditative joy as food and being filled with Dharma joy”—using the Dharma as food. For the taste of the Dharma frees one from the Three Realms, ends birth and death, and nourishes wisdom.
The joy of meditation is food: it means attaining the power of concentration, remaining unmoving and free from distraction, abiding firmly in the Dharma through the taste of the Dharma, giving rise to merit, eliminating afflictions, and gathering the roots of supramundane goodness. The Buddha’s Dharma body is everywhere, and his wisdom body is everywhere as well. Bodhisattvas, too, attain Dharma bodies and wisdom bodies like the Buddha’s; pure and unstained, they travel throughout the lands of the ten directions. They feel compassion for all sentient beings adrift in the sea of suffering, resolve to save and teach them, and become excellent fields of merit for all sentient beings. They come to the human realm and manifest as kings, partaking of the morsel food of human beings. This is how a great Bodhisattva dedicates the roots of goodness when giving food.
The preceding passage of the sutra spoke of the Bodhisattva giving the four kinds of worldly food. This passage speaks of the Bodhisattva giving the five kinds of supramundane food, hoping that sentient beings may receive the supramundane food of Dharma flavor (Dharma food):
- Food of the Joy of Meditation: Practitioners attain the joy of meditative concentration, thereby nourishing their faculties.
- Food of Dharma Joy: Practitioners who hear the Dharma give rise to joy, nourishing the body, mind, and life of wisdom.
- Food of Vows: Practitioners make vows to sustain themselves and cultivate the myriad practices.
- Food of Mindfulness: Practitioners continually recollect roots of goodness that transcend the world, without forgetting to nourish the benefits of the life of wisdom.
- Food of Liberation: Practitioners ultimately realize the joy of Nirvana, thereby nurturing body and mind.
O children of the Buddha! When a Bodhisattva Mahāsattva gives drink, they dedicate the roots of goodness in this way, wishing: “May all beings drink the water of the taste of Dharma, diligently cultivate and fully attain the Bodhisattva path; put an end to worldly thirst and craving, and always seek the wisdom of the Buddha; leave the realm of desire and attain the bliss of Dharma; have their bodies arise from the pure Dharma, and always use samādhi to discipline and gather their minds; enter the ocean of wisdom, raise great clouds of Dharma, and pour down great rains of Dharma.” This is the dedication of the roots of goodness by a Bodhisattva Mahāsattva when giving drink.
Commentary: Disciples of the Buddha! This great Bodhisattva cultivates the Dharma Door of Dedication. After previously giving food, He now continues to give drink to living beings. People can go without food for three or five days, but they cannot go without water; drinking water is even more important than food. The Bodhisattva gives drink—not ordinary beverages, but the drink of Dharma’s flavor. As He gives this drink, He dedicates the merit and virtue of the wholesome roots He has cultivated through giving to all living beings, saying: “May all sentient beings drink their fill of the water of Dharma’s flavor, then courageously and diligently cultivate all the Buddha’s teachings, perfecting the Buddha path practiced by Bodhisattvas. May they put an end to all worldly desires—sexual desire, craving, and desire for wealth and beauty—and always maintain the aspiration to seek the Buddha path above and liberate sentient beings below. May they leave behind the realm of the five desires and attain the true joy of delight in the Dharma. Once they have attained the joy of the Dharma, may the pure joy of the Dharma give rise to purity of body and mind. This is what is meant by shedding one’s former body and bones and transforming one’s temperament; it comes about through the efficacy of eating the food of the Dharma and drinking the water of Dharma’s flavor. They must also use the power of concentration from time to time to discipline and regulate the mind, so that right mindfulness remains constantly present and not even the slightest deluded thought arises. In this way, they enter the ocean of great wisdom and raise vast clouds of Dharma, raining down the great rain of the Dharma everywhere, so that all sentient beings may be nourished by it. This is what happens when great Bodhisattvas give food and dedicate the roots of goodness.”
Disciples of the Buddha! The Bodhisattva Mahāsattva gives a variety of pure, fine-tasting foods, namely pungent, sour, salty, bland, sweet, and bitter flavors. These various flavors are nourishing and moistening, complete in every respect, and can bring the four elements into peaceful balance, fill the body, and strengthen its vitality. The mind remains pure and is always joyful. While eating, one neither chokes nor regurgitates. The faculties are clear and keen, and the internal organs are well nourished. Poison cannot invade, and illness cannot harm. From beginning to end, there is no affliction, and one forever attains peace and happiness.
Commentary: Disciples of the Buddha! This great Bodhisattva practices the Dharma-gate of dedication, and now gives sentient beings all kinds of supreme, wondrous, pure flavors: pungent, sour, salty—the five flavors, all delightful—and sweet and bitter. All such flavors nourish and moisten the body and help the skin and flesh grow. They also bring the four elements of the human body—earth, water, wind, and fire—into balance and well-being, so that no discomfort arises. In this way, the body becomes complete, vitality grows strong, and the mind becomes open, pure, and luminous. No deluded thoughts ever arise; therefore, the mind is always joyful, without the slightest sorrow or affliction.
The sense faculties—the eyes, ears, nose, tongue, body, and limbs—are all exceptionally clear and alert. The internal organs—the heart, liver, spleen, lungs, kidneys, stomach, gallbladder, triple burner, large intestine, small intestine, and bladder—all of these five viscera and six bowels are exceptionally robust. By eating all kinds of wondrous delicacies, no poison can enter the body; even if one accidentally gets poisoned, the poison will naturally be neutralized. No illness of any kind arises, and there are no calamities; at every moment, peace and ease are manifest.
With these roots of goodness, may they make the following dedication: May all beings attain the supreme flavor and be filled with ambrosia. May all beings attain the flavor of Dharma wisdom and fully understand the functions of all flavors. May all beings attain immeasurable flavors of Dharma, fully comprehend the Dharma Realm, and abide in the great city of Dharma at the ultimate reality. May all beings become great clouds of Dharma, pervade the Dharma Realm, rain the Dharma everywhere, and teach, transform, and discipline all beings. May all beings attain the flavor of supreme wisdom, with unsurpassed Dharma joy filling their bodies and minds. May all beings attain the supreme flavor of freedom from attachment, remain unstained by all worldly flavors, and diligently cultivate all the Buddha-Dharmas.
Commentary: When a Bodhisattva gives excellent flavors, they dedicate the roots of goodness and merit in this way: They universally vow that every sentient being will attain the supreme, wondrous flavor of the Dharma, replete with ambrosia. They further vow that all sentient beings will attain the flavor of the wisdom of the true Dharma, and thereby know the function of each kind of flavor and what benefit it brings when consumed. They further vow that all sentient beings will attain the boundless, immeasurable flavor of the Dharma, and clearly know the true aspect of the ten Dharma realms, enabling all sentient beings to abide in the great, secure city of the Dharma—that is, to abide in the principle and essence of the true aspect. They further vow that all sentient beings will be able to form great clouds of Dharma, covering all four directions and extending throughout the entire Dharma realm.
At the same time, they universally rain down the Dharma rain, thoroughly nourishing all and teaching and disciplining beings in the nine Dharma realms. They further vow that all beings will attain the taste of supreme wisdom, so that they may all be filled with Dharma joy, at ease and joyful, with body and mind relaxed. They further vow that all beings will attain a taste that gives rise to no greed, and will not cling to the supreme flavors of the Dharma. None of these supreme flavors is tainted by the mundane, defiled tastes of the world; they are all pure Dharma flavors. After tasting them, may everyone give rise to courageous diligence, diligently cultivate the Buddha-Dharma, and neither become lax nor regress. May everyone diligently cultivate all Buddha-Dharmas, including the teachings spoken by the Buddhas of the three times, and seek to attain complete and thorough understanding.
Ambrosia is also called heavenly wine and tastes as sweet as honey. It is the immortality medicine of the devas. Drinking it brings long life, peace of body, and strength and good health. At the Buddha’s molars is a spring of ambrosia; all food that enters his mouth is transformed into ambrosia. It is also used as an analogy for the boundlessness of the Buddha’s teachings, which save all sentient beings and bring them peace. Nirvana, too, is called ambrosia: the true medicine of immortality that forever ends birth and death.
May all sentient beings attain the single flavor of the Dharma and understand the Dharmas of all Buddhas as entirely without distinction. May all sentient beings attain the supreme flavor, enter into all-knowing wisdom, and never regress. May all sentient beings enter the undifferentiated Dharma-flavor of all Buddhas and be able to discern all faculties. May the Dharma-flavor of all sentient beings increase, and may they always fully attain the unobstructed Buddha-Dharma. This is the dedication of the roots of goodness made by a Bodhisattva Mahāsattva while giving alms, in order that all sentient beings diligently cultivate merit and virtue and fully possess an unobstructed body of wisdom.
Commentary: Again, may all beings, upon attaining one flavor of the Dharma, at the same time clearly understand the immeasurable wondrous Dharmas spoken by the Buddhas, with no difference among them. Know that one is all and all is one. The wondrous principle of one and many is unobstructed; one and many interpenetrate. Again, may all beings attain the most supreme flavor of the Dharma in omniscience—that is, because they attain all kinds of wisdom, may they never regress in their faith. Again, may all beings deeply enter the Dharma spoken by the Buddhas and understand that all Buddhas share the same path, and that the Dharma spoken by each Buddha has the same central intent.
Why must the Buddhas teach eighty-four thousand Dharma teachings? It is because sentient beings have eighty-four thousand minds. The Bodhisattva knows very clearly the faculties and dispositions of all sentient beings, and so teaches the Dharma according to each person. He also vows that the Dharma flavor of all sentient beings will continue to grow, that they will always gain the benefits of the Dharma, attain the complete and perfect Buddha Dharma without obstruction, and fully develop their faith and aspiration to seek the Dharma. These are the wholesome roots that a great Bodhisattva dedicates when giving pure, supreme food. The Bodhisattva dedicates them in this way in the hope that all sentient beings will diligently cultivate merit and virtue, accumulate wholesome roots, become complete in merit and wisdom, and perfect a body of wisdom that is pure, undefiled, and free from all obstruction.
Disciples of the Buddha! When a Bodhisattva Mahāsattva gives a vehicle, they dedicate the roots of goodness in this way, saying: “May all sentient beings attain the complete vehicle of omniscience; may they ride the Great Vehicle, the indestructible vehicle, the most excellent vehicle, the supreme vehicle, the swift vehicle, the vehicle of great power, the vehicle complete with merit and virtue, and the vehicle that transcends the world; may they bring forth immeasurable vehicles of the Bodhisattvas.” This is how a Bodhisattva Mahāsattva dedicates the roots of goodness when giving a vehicle.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Dharma of dedication, and gives away various horse-drawn carriages and other kinds of vehicles, the Bodhisattva dedicates the wholesome roots cultivated through giving to all sentient beings, saying: “I vow that all sentient beings may attain the vehicle of omniscience. This omniscience is like a vehicle of omniscience, able to carry sentient beings as they perform immeasurable wholesome deeds; therefore, it is called a vehicle fully endowed with omniscience. One must have great wisdom to end birth and death and escape the cycle of rebirth. This is the vehicle of great wisdom: it travels from this shore of birth and death, across the river of afflictions, and reaches the far shore of Nirvana.” Vehicles: That is, means of transportation. To be specific, these include horse-drawn carriages, ox carts, elephant carts, three-wheeled rickshaws, human-powered carts, and, nowadays, electric and gasoline-powered vehicles, cars, buses, trucks, and so on. In short, anything used to transport people or goods is called a vehicle.
The Bodhisattva gives the gift of riding in the Great Vehicle: That is, a large vehicle that carries all sentient beings to the Buddha-land.
An indestructible vehicle: This vehicle is like a diamond and is extremely sturdy; the heavenly demons and non-Buddhist followers cannot destroy it.
A supreme vehicle: A special, finest vehicle, superior to all other vehicles.
A highest vehicle: The most supreme vehicle, complete and perfect in every respect.
A swift vehicle: This swift vehicle travels very fast, as if flying.
A powerful vehicle: A vehicle with great Dharma power.
A vehicle fully endowed with merit and virtue: A vehicle fully endowed with merit, virtue, and wisdom.
A world-transcending vehicle: This vehicle can escape the Three Realms and soon accomplish the work of the Path. It gives rise to immeasurable Bodhisattvas. This vehicle is like the Great Vehicle of the Buddha Dharma: whoever rides in it will certainly attain the Great Vehicle of the Bodhisattvas in the future and universally liberate sentient beings. These are the ten kinds of vehicles. Although they have been described only briefly, they all encompass cause and effect, essence and nature, principle and wisdom within the Buddha Dharma. In their dealings with sentient beings, Bodhisattvas lead them all into the depths of the Buddha’s wisdom, enabling them to penetrate the truth and the actual characteristics of all dharmas. The above is how great Bodhisattvas dedicate the roots of goodness when they give vehicles.
O children of the Buddha! When the Bodhisattva Mahāsattva gives clothing, he dedicates all the roots of goodness in this way, saying: “May all beings obtain robes of modesty and shame to cover their bodies, abandon the evil practices of heretical paths and nakedness, have radiant complexions and soft, fine skin, attain the supreme bliss of the Buddhas, and realize the purest omniscience.” This is the dedication of the roots of goodness made by the Bodhisattva Mahāsattva when giving clothing.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Dharma of dedication, here He gives clothing to sentient beings. Food, clothing, and shelter are things no one can do without. When He gives clothing, He dedicates to all sentient beings all the various good roots He has gained through giving. He vows in the hope that every sentient being will obtain clothing that gives rise to a sense of shame. Knowing shame is a wholesome state of mind. If one has faults but conceals them, that means one does not know shame, and in the future one will receive an evil retribution. This is especially true of those who cultivate the Way: they must have a sense of shame. If they do something wrong, they must certainly feel shame and resolve to repent. The ancients said: “Human beings are not sages;
Who among us is without fault?
To recognize a fault and correct it—
There is no greater good.” Whatever you do, don’t cover up mistakes.
A good deed done with the wish that others know of it
is not true goodness.
An evil deed done in fear that others will know of it
is great evil.
This means not knowing shame. Therefore, one must take shame as clothing and cover oneself with it, as a warning not to tread the same old path again.
“Abandoning evil paths and the harmful practice of going naked”: There is a kind of naked ascetic who wears no clothing and sleeps on a bed of nails or on ashes. Such people are called naked ascetics. Their unreasonable way of practice is a harmful practice. The Bodhisattva gives clothing to sentient beings in the hope that they will not believe in those ascetics, but instead abandon them and cultivate the true Dharma.
By cultivating the true Dharma, one can attain a bright and radiant appearance; the skin also naturally becomes smooth and supple. One achieves ease and tranquility, and genuine, unsurpassed supreme bliss, like the Buddhas. One attains the purest and most excellent all-knowing wisdom. This is how a great Bodhisattva dedicates the roots of goodness when giving clothing to sentient beings.
Buddhist disciples! Bodhisattva-Mahāsattvas regularly give various kinds of flowers, namely: wondrously fragrant flowers, flowers of various colors, immeasurably marvelous flowers, beautiful flowers, delightful flowers, flowers that bloom in every season, heavenly flowers, human flowers, flowers treasured and loved by the world, and exceedingly fragrant flowers that gladden the mind. With fragrances as immeasurable as these, they make offerings to all the Buddhas who are present, and to all stupas and shrines after the Buddhas’ passing; or they make offerings to those who expound the Dharma, to the precious community of bhikṣus, to all Bodhisattvas, spiritual benefactors, Śrāvakas, Pratyekabuddhas, their parents and relatives, and even to themselves and all other poor and helpless people.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Dharma of Transference, he also frequently gives away all kinds of precious, fragrant flowers, such as the following: wondrously fragrant flowers beyond all conception; flowers flourishing in every color; immeasurable, marvelously fragrant flowers, too numerous to count; flowers that, when seen by anyone, inspire wholesome thoughts and intentions; and delightful flowers that cause all who see them to feel joy and bliss. Flowers that bloom in full splendor at every suitable season; heavenly Mandārava flowers; and the finest, most beautiful flowers of every kind found in the human world.
Flowers are cherished and loved by people of the world; their fragrance is exceedingly sweet, and their colors are vivid and dazzling, pleasing the hearts and minds of all who see them. The Bodhisattva takes immeasurable quantities of these precious, beautiful flowers and makes offerings to the Buddhas presently abiding in the ten directions. The Bodhisattva also makes offerings to stupas and shrines enshrining the Buddha’s relics after the Buddha has passed into nirvana; to Dharma masters who expound the sutras and teach the Dharma; and to the monastic Sangha, the Jewel, who have left the household life. The purpose of making offerings to the Three Jewels is to cultivate a field of merit before them and to seek the growth of wisdom. The Bodhisattva also makes offerings to the Bodhisattvas and virtuous spiritual friends in the ten directions; to the noble ones of the two vehicles, the Hearers and the Pratyekabuddhas; to parents and honored relatives; to all the poor, orphans, and those left without family; and, finally, even to their own body.
At the time of giving, may I dedicate all these roots of goodness in this way: May all beings attain the flowers of the Buddhas’ samādhis, and be able to unfold all dharmas. May all beings become like the Buddhas, so that those who see them rejoice and are never weary or satisfied. May whatever all beings see be pleasing to them, and may their minds remain undisturbed. May all beings be endowed with vast and pure deeds of practice. May all beings always be mindful of virtuous friends, and may their minds never change.
Commentary: When the Bodhisattva gives all kinds of precious flowers, He dedicates the roots of goodness He has accumulated to all sentient beings in this way: “May all sentient beings attain the flowers of meditation cultivated by the Buddhas, from which flowers of wisdom blossom, and through which the true nature of all phenomena is expounded for sentient beings. May all sentient beings become like the Buddhas and quickly attain the Buddha Way, so that all who see them give rise to joyful thoughts and are never weary or content. May all sentient beings, whenever they see anything, find that it accords with their minds and wishes, without being deluded or giving rise to agitation and afflictions. May all sentient beings fully cultivate the vast Dharma of the Buddha and attain pure karmic results. May all sentient beings constantly remember the virtuous friends who have influenced them to give rise to roots of goodness, and thus not be changed by circumstances or develop fickle minds.” May all sentient beings be like Agada medicine, able to eliminate all the poisons of afflictions. May all sentient beings fulfill their great vows and all attain the status of kings of unsurpassed wisdom. May the sunlight of wisdom of all sentient beings dispel the darkness of ignorance. May the pure moon of bodhi of all sentient beings grow and become full. May all sentient beings enter the great treasure-island, meet good spiritual friends, and fully accomplish all roots of goodness. This is the dedication of roots of goodness by a Bodhisattva Mahāsattva when giving flowers, in order that all sentient beings may attain pure, unobstructed wisdom.
May all beings be like Agada medicine, able to dispel all the poisons of afflictions. May all beings perfectly fulfill their great vows and all attain the unsurpassed King of Wisdom. May all beings possess wisdom like the light of the sun, dispelling the darkness of ignorance. May the pure moon of bodhi grow and become complete for all beings. May all beings enter the great treasure jewel, encounter good spiritual friends, and fully accomplish all roots of goodness. This is the great Bodhisattva’s dedication of roots of goodness when giving flowers, so that all beings may attain pure, unobstructed wisdom.
Commentary: The Bodhisattva further vows that all sentient beings will be like those who take the Agada medicine, which prolongs life and prevents aging, and will be able to dispel all kinds of afflictions and other poisons—greed, anger, delusion, and so on. The Bodhisattva further vows that all sentient beings will fully accomplish all the great vows they have made, and will attain unsurpassed wisdom, becoming kings of wisdom. The Bodhisattva further vows that the wisdom of all sentient beings will be like the light of the sun, able to dispel all ignorance and darkness.
Again, may all sentient beings cultivate and attain the path to Bodhi, growing ever greater and becoming complete and perfect, like the pure light of the moon. Again, may all sentient beings reach the great treasure, meet virtuous spiritual friends, learn all the Buddha’s teachings, and fully accomplish all roots of goodness. The above is the dedication of roots of goodness by the great Bodhisattva when offering exquisite, precious flowers. The Bodhisattva dedicates in this way in order that every sentient being may attain pure, perfectly interfused and unobstructed wisdom.
O son of the Buddha! When a Bodhisattva Mahāsattva gives a garland, he dedicates all roots of goodness in this way, wishing that all beings may be pleasing to behold, praised by those who see them, treated kindly by those who see them, loved by those who see them, yearned for by those who see them, freed from sorrow by those who see them, gladdened by those who see them, kept from evil by those who see them, and that those who see them may always draw near to the Buddha and attain purity and all-knowing wisdom. This is how a Bodhisattva Mahāsattva dedicates the roots of goodness when giving a garland.
Commentary: O disciples of the Buddha! When a Great Bodhisattva cultivates the Dharma-door of dedicating merit, He also gives garlands to sentient beings. When He gives garlands, He dedicates the roots of goodness He has thus perfected in this way: He vows that all sentient beings will be seen joyfully by everyone. He also vows that whoever sees them will give rise to a mind of reverence and praise. He further vows that all who see them will feel affection for them. He also vows that those who see them will feel delight and joy in their hearts.
He further vows that whoever sees him will immediately give rise to admiration. He further vows that whoever sees him will immediately be freed from sorrow and afflictions. He further vows that whoever sees him will give rise to joy. He further vows that whoever sees him, even if they have an evil nature, will immediately abandon evil and turn toward goodness. He further vows that everyone who sees him will always be able to draw near to the Buddhas. He further vows that whoever sees him will have a pure body and mind and thereby attain all wisdom. This is the Great Bodhisattva’s dedication of wholesome roots when he gives flower garlands.
O Buddhist disciple! When a Bodhisattva Mahāsattva gives incense, they dedicate the roots of goodness in this way: “May all beings be endowed with the fragrance of the precepts and attain precepts that are flawless, unmixed, unstained, free from regret, free from fetters, free from affliction, untransgressed, boundless, transcendent, and the precepts of the Bodhisattva pāramitās. May all beings, through these precepts, attain the complete precept-body of all Buddhas.” This is how a Bodhisattva Mahāsattva dedicates the roots of goodness when giving incense: so that all beings may attain the complete, unobstructed aggregate of precepts.
Commentary: Disciples of the Buddha! The Great Bodhisattva practices the Dharma of dedicating merit. Now he gives precious incense to all sentient beings. When he gives incense, he dedicates the wholesome roots he has accumulated in this way: “May all sentient beings uphold the three pure collections of precepts and attain the complete fragrance of the precepts.” The Threefold Pure Precepts:
- Precepts that encompass restraint.
- Precepts that encompass wholesome dharmas.
- Precepts that benefit sentient beings.
Precepts: Those who practice the Path and always maintain pure precepts will attain virtue in the precepts that extends throughout the four directions. Fragrance is used as a metaphor for virtue, and this is called the fragrance of the precepts. Moreover, some people give off a foul odor from their bodies because they did not maintain pure precepts in past lives. If a person perfectly observes the precepts, their body in this life will have a fragrant scent; this, too, is a manifestation of the fragrance of the precepts.
A practitioner who maintains pure precepts will surely be highly virtuous and esteemed. The Bodhisattva further vows that all beings attain precepts without deficiency: They maintain the precepts perfectly, without the slightest transgression, and so there is no deficiency. They attain precepts free from admixture: They firmly uphold the right precepts, without mixing them with the heterodox precepts of cows or dogs. They attain untainted precepts: They always maintain pure precepts and do not give rise to even the slightest defiled thought. They attain precepts free from regret: Throughout their lives they maintain the pure Mahayana precepts, are not deluded by heterodox teachings into feeling regret, do not commit grave precept violations, and do not give rise to remorse afterward. They attain precepts free from bondage: They free themselves from the bondage of sensual desire and maintain pure precepts. If, through carelessness, they accidentally transgress, they feel shame and sincerely repent; thus they will not be bound by sensual desire. They attain precepts free from torment: Torment means affliction.
If one upholds the precepts well, one will attain concentration. Precepts and concentration are interconnected. One will usually abide in coolness; afflictions will not arise, and naturally there will be no burning vexation.
**Attaining the Precepts of Non-Violation:** By thoroughly understanding the principle of the precept-essence, the precept teachings, and the characteristics of the precepts, one will never again commit an offense against the precepts.
**Attaining Boundless Precepts:** May all sentient beings uphold the pure precepts consistently from beginning to end, fully cultivate precepts, concentration, and wisdom, and accomplish immeasurable and boundless merit and wholesome roots.
**Attaining the Supramundane Precepts:** May all sentient beings cultivate pure supramundane precepts, forever leave birth and death, and escape the Three Realms.
**Attaining the Bodhisattva Pāramitā Precepts:** May all sentient beings accomplish the Ten Pāramitās and myriad practices, leave behind the Two Vehicles, perfect the Bodhisattva’s rules of discipline, and soon reach the farther shore.
May sentient beings of the nine Dharma realms, through strictly upholding the pure precepts, all perfect a precept-body just like that of the Buddhas. This is how the great Bodhisattva dedicates his wholesome roots when he gives incense, wishing that all sentient beings may attain the unobstructed, perfect, and immeasurable merit of the precept aggregate.
O son of the Buddha! When a Bodhisattva Mahāsattva gives fragrant paste, they dedicate the roots of goodness in this way, saying: “May all beings be universally perfumed by the incense of giving and be able to wisely give away everything they possess. May all beings be universally perfumed by the incense of precepts and attain the Tathāgata’s ultimate pure precepts. May all beings be universally perfumed by the incense of patience and be free from every thought of harm. May all beings be universally perfumed by the incense of diligence and always don the armor of Mahāyāna diligence. May all beings be universally perfumed by the incense of meditation and abide in the samādhi in which all Buddhas are present before them.”
Commentary: Disciples of the Buddha! When a Great Bodhisattva who cultivates the Dharma-door of dedication of merit gives perfumed ointment, the Bodhisattva dedicates all the roots of goodness accumulated, saying: “May all beings who receive the pervasive fragrance of the gift become exceedingly joyful and wish to give everything to all beings. May all beings in the nine Dharma realms receive the pervasive fragrance of precepts. Precepts are what prevent evil and guard against wrongdoing. There are precepts that lay disciples must uphold, and precepts that monastics must uphold. Those who cultivate the Way must absolutely uphold the precepts with strictness. Only then can they respond to and accord with the Way, and attain the fragrance of precepts. Having attained the fragrance of precepts, they can then permeate all beings, until they reach the realm of the Tathāgata.” The realm of the Tathagata is the fully perfected and pure essence of the precepts. May all sentient beings also receive the fragrance of patience that permeates everywhere, and may they all attain the Perfection of Patience. Patience means forbearance. When one cultivates the practice of forbearance, a fragrance emanates; cultivating generosity, upholding the precepts, and the other perfections also causes a fragrance to emanate. The six perfections and myriad practices all nurture the mind of awakening and can also eliminate every obstacle, so they are all called fragrances. The power of forbearance is inconceivable. Cultivating forbearance makes a fragrance emanate and can create karmic connections everywhere, so that when people see you, they feel a certain warmth and closeness toward you. This is the karmic result of cultivating forbearance.
When sentient beings receive the pervasive fragrance of patience, they will be able to eliminate the invisible harmful, treacherous, and perilous mind within their habitual dispositions. Therefore, it is said that the fragrance of patience is free from all harmful thoughts; this is also the inconceivable power of the fragrance of patience. May all sentient beings also receive the pervasive fragrance of diligence, so that each person who practices the Way will be diligent without ceasing, like a hero on the battlefield who is always clad in the armor of great-vehicle diligence. May all sentient beings also receive the pervasive fragrance of meditation, abide in the Buddhas’ present realm of great samādhi, and never give rise to even the slightest scattered thought.
May the fragrance of wisdom pervade all beings, so that in a single thought they attain the unsurpassed King of Wisdom. May the fragrance of the Dharma pervade all beings, so that they attain fearlessness in the unsurpassed Dharma. May the fragrance of virtue pervade all beings, so that they accomplish all great merit and wisdom. May the fragrance of Bodhi pervade all beings, so that they attain the Buddha’s ten powers and reach the other shore. May the wondrous fragrance of pure, wholesome dharmas pervade all beings, forever extinguishing every unwholesome dharma. This is the dedication of wholesome roots by a Bodhisattva Mahāsattva when giving perfumed paste.
Commentary: The Bodhisattva further vows that all beings who receive the fragrance of wisdom permeating everywhere will, in a single thought, attain immeasurable and supreme wisdom, become kings of wisdom, and realize Buddhahood, surpassed by none. He further vows that all beings who receive the fragrance of the Dharma permeating everywhere will attain the true essential nature of the profound, unsurpassed, wondrous Dharma, and will have neither fear nor doubt regarding any of the Dharmas. He further vows that all beings who receive the fragrance of virtue permeating everywhere will perfect supreme wisdom and fulfill all great merits and virtues. He further vows that all beings who receive the fragrance of bodhi permeating everywhere will realize the path of awakening to bodhi, attain the ten inconceivable spiritual powers of the Buddha, and reach the far shore of Nirvana. He further vows that all beings who receive the pure fragrance of the wondrous White Dharma permeating everywhere will forever eradicate all unwholesome worldly dharmas. This is the Bodhisattva Mahāsattva’s dedication of roots of goodness when he gives fragrant paste.
Buddha’s children! When a Bodhisattva Mahāsattva gives beds and seats, they dedicate all their roots of goodness in this way, saying: May all beings obtain the beds and seats of the gods and realize great wisdom. May all beings obtain the beds and seats of sages and saints, abandon the mind of ordinary people, and abide in the mind of enlightenment. May all beings obtain beds and seats of peace and happiness, and forever be free from all the suffering and afflictions of birth and death. May all beings obtain the ultimate beds and seats, and behold the Buddhas’ sovereign spiritual powers. May all beings obtain equal beds and seats, and constantly cultivate all wholesome dharmas everywhere.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Dharma of Dedication, he also gives beds and seats to all beings. As he gives beds and seats, he dedicates all the various roots of goodness he has cultivated in this way: “May all beings obtain beds and seats like those used by the gods. These beds and seats are very beautiful and have many wondrous functions. If one sleeps or sits on them, one will attain vast, perfect wisdom.” Again, may all beings obtain beds and seats such as those used by noble sages, enabling ordinary beings to abandon all worldly habitual thoughts, transform from ordinary beings into the stream of sages, and always abide in the path of bodhi awakening. Again, may all beings obtain beds and seats that are supremely secure and comfortable, and forever escape the suffering of birth and death. Again, may all beings obtain the most ultimate beds and seats, see the Buddhas’ sovereign spiritual powers, and also understand the wondrous functioning of the Buddhas’ spiritual powers. Again, may all beings obtain equal beds and seats, and always receive the pervasive cultivation and nourishment of all pure, white wholesome dharmas.
May all beings obtain the most excellent beds and seats, be endowed with pure karma, and be unequaled in the world. May all beings obtain peaceful beds and seats, realize the true Dharma, and fully attain the ultimate. May all beings obtain pure beds and seats, and cultivate the realm of the Tathāgata’s pure wisdom. May all beings obtain stable beds and seats, and find good spiritual friends who always accompany, bless, and protect them. May all beings obtain lion beds and seats, and always lie on their sides as the Tathāgata does. This is the dedication of the roots of goodness by a Bodhisattva Mahāsattva when giving beds and seats, so that beings may cultivate right mindfulness and skillfully guard their faculties.
Commentary: Again, may all sentient beings obtain the most excellent bed and seat, fully perfect the karma of pure wisdom, and be beyond comparison in the world. Again, may all sentient beings obtain a bed and seat of peace and security, realize the true nature of the principles of all dharmas, and reach the ultimate, perfectly complete realm of reality. Again, may all sentient beings obtain a pure, undefiled bed and seat, cultivate the subtle and profound Dharma taught by the Buddhas, and attain pure wisdom and a realm like that of the Buddha.
Further, may all sentient beings have beds and seats that are secure and steady, always be close to virtuous spiritual friends, and continually be accompanied, protected, and blessed by them. Further, may all sentient beings have lion thrones and learn to lie as the Buddha always did, reclining on his right side. This is called the auspicious posture for lying down; with practice, one gradually becomes accustomed to it and avoids nightmares. This is how a great Bodhisattva dedicates the roots of goodness when giving beds and seats. It is also hoped that all sentient beings, everyone, will cultivate right mindfulness and right reflection on the true Dharma, know well how to guard their own faculties and keep them from becoming heedless, and always diligently cultivate the Buddha’s path.
Buddha’s son, when a Bodhisattva Mahāsattva gives dwellings, he dedicates the roots of goodness in this way, saying: “May all sentient beings attain abiding in pure Buddha-fields and diligently cultivate every virtue; abide in the realm of profound samādhi; relinquish attachment to every place of abode; realize that all abodes are without existence; leave behind all worldly abodes and abide in omniscience; embrace all the abodes of the Buddhas; abide in the abode of bliss on the ultimate path; always abide in the foremost pure roots of goodness; and never abandon the Buddha’s unsurpassed abode.” This is the dedication of the roots of goodness made by a Bodhisattva Mahāsattva when giving dwellings, in order to benefit all sentient beings and, according to what is appropriate for each, provide for and protect them.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Dharma of dedication, and gives dwellings to all beings, the Bodhisattva dedicates the various roots of goodness cultivated, saying: “May all beings dwell in Buddha lands, bravely and diligently cultivate all roots of goodness and merit, and abide in the profound realm of right concentration and meditative absorption. May all beings relinquish attachment to abiding, and not abide in desire; may they understand that places of abode are also illusory, like mirages and conjurations. May they transcend the material enjoyments of the world and abide in omniscience. May they embrace all the abodes in which the Buddhas dwell, cultivate the path to its ultimate fruition, and attain a truly ultimate and peaceful abode. May they always abide in the foremost pure roots of goodness, and never relinquish the supreme abode in which the Buddhas dwell.” This is how a Great Bodhisattva dedicates the roots of goodness when giving dwellings. For the benefit of all beings, the Bodhisattva considers, in accordance with their circumstances, how to rescue and protect them.
Disciples of the Buddha! When a Bodhisattva Mahāsattva gives a dwelling place, he dedicates the roots of goodness in this way, wishing: “May all beings always obtain benefit and goodness, and may their minds be peaceful and happy. May all beings dwell in reliance on the Tathāgata, dwell in reliance on great wisdom, dwell in reliance on good spiritual friends, dwell in reliance on the honored and supreme, dwell in reliance on good conduct, dwell in reliance on great loving-kindness, dwell in reliance on great compassion, dwell in reliance on the six pāramitās, dwell in reliance on the great aspiration for Bodhi, and dwell in reliance on the path of all Bodhisattvas.” This is the dedication of the roots of goodness made by a Bodhisattva Mahāsattva when giving a dwelling place.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Dharma-door of dedication, and gives away a place to live, he dedicates all the various roots of goodness he has cultivated in this way:
“May all sentient beings always receive benefit and goodness, and thus be filled in their hearts with peace, security, and joy, free of afflictions. May all sentient beings rely upon the Buddha and abide in him, following the Buddha in leaving home to cultivate the Way. May they rely upon great wisdom and abide in it, transforming ignorance into wisdom. May they rely upon good spiritual friends and abide with them, thereby advancing in their spiritual practice. May they rely upon wholesome conduct and abide in it, cultivating all kinds of good practices and accomplishing great merit and virtue. May they rely upon great loving-kindness and abide in it, showing compassion to sentient beings and giving them happiness. May they rely upon great compassion and abide in it, rescuing all sentient beings from every kind of suffering and calamity. May they rely upon the Six Perfections and abide in them, teaching sentient beings to diligently cultivate the Six Perfections and reach the other shore. May they rely upon the great bodhi mind and abide in it, soon realizing the path of awakening, bodhi. May they rely upon all the paths of the Bodhisattvas and abide in them, cultivating and learning the Buddha’s path as practiced by the Bodhisattvas.”
This is the dedication of the roots of goodness by a Great Bodhisattva when he gives away a place to live.
In order that all merit and virtue be pure, that the ultimate be pure, that wisdom be pure, that the path be pure, that the Dharma be pure, that the precepts be pure, that supreme bliss be pure, that faith and understanding be pure, that vows be pure, and that all spiritual powers and merits be pure.
Commentary: The Bodhisattva makes all kinds of dedications in order to purify the merit and virtue of all sentient beings. Because ultimate perfection is pure. Because supreme wisdom is also pure. Because cultivating the Buddha Way is pure. Because studying and practicing the Dharma taught by the Buddhas is also pure. Because solemnly upholding the precepts is pure. Because all the vows made are pure and complete. Because deep faith in the Dharma and correct, decisive understanding are pure. Because the power of vows is also pure. Because all kinds of spiritual powers and merits are exceedingly pure. Therefore, the Bodhisattva at all times dedicates to all sentient beings the roots of goodness and merits gained through cultivation, helping them attain pure karmic results.
O son of the Buddha! The Bodhisattva Mahāsattva gives lamps of light, namely: ghee lamps, oil lamps, jeweled lamps, maṇi lamps, lacquer lamps, fire lamps, aloeswood lamps, sandalwood lamps, lamps of every kind of incense, and lamps shining with light of immeasurable colors. When giving immeasurable lamps of these kinds, it is for the purpose of benefiting all sentient beings and embracing all sentient beings.
Commentary: O disciples of the Buddha! When a Great Bodhisattva cultivates the Dharma-door of dedicating merit, the Bodhisattva also gives all kinds of lamps, whose light shines throughout the worlds of the ten directions. Broadly speaking, the lamps given include butter lamps, oil lamps, jeweled lamps—with many jewels set in them—and lamps made with mani jewels that glow in the dark; lacquer lamps, fire lamps, lamps of agarwood incense, lamps of sandalwood incense, lamps of various fragrant incenses, and lamps with many different colors of light. When the Bodhisattva gives these many kinds of lamps, the Bodhisattva vows to use the merit from giving them to benefit all sentient beings, and also to gather in all sentient beings.
By these roots of goodness, may they dedicate as follows: May all sentient beings attain Immeasurable Light, universally illuminating the true Dharma of all Buddhas. May all sentient beings attain Pure Light, which reveals the subtlest forms in the world. May all sentient beings attain Unclouded Light, understanding that the realm of sentient beings is empty and has nothing whatsoever. May all sentient beings attain Boundless Light, their bodies emitting wondrous light that universally illuminates everything. May all sentient beings attain All-Illuminating Light, with minds that never turn back from the Dharma of the Buddhas. May all sentient beings attain the Pure Light of the Buddha, with everything manifest in every land. May all sentient beings attain Unobstructed Light, with a single ray illuminating every Dharma realm. May all sentient beings attain Unceasing Light, whose radiance continuously illuminates the lands of the Buddhas. May all sentient beings attain Wisdom-Banner Light, universally illuminating the world. May all sentient beings attain Light of Immeasurable Colors, illuminating every land and displaying spiritual powers.
Commentary: When the Bodhisattva gives all kinds of light to all sentient beings, He dedicates the roots of goodness He has cultivated in this way: “May all sentient beings attain immeasurable light, light that can illuminate the true Dharma of all Buddhas throughout the world and cause it to remain there for a long time. May all sentient beings also attain pure light, light that reveals the subtlest forms in the world. May all sentient beings also attain light that dispels eye membranes. An eye membrane is a kind of eye disease in which a membrane grows in the eye and covers it, making it difficult to see things clearly. The Bodhisattva hopes that whenever sentient beings have an eye disease that causes a membrane to grow, if they receive this pure light shining upon them, the membrane in their eyes will disappear.” If you wish your eyes to be clear and bright and free from eye disease, you should regularly make offerings of lamps before the Buddha. Then, life after life and age after age, your eyes will remain clear and bright and free from eye disease. When sentient beings are free from diseases of the eye membrane, they will also clearly understand that the realm of sentient beings is empty and has no existence. Sentient beings come into being through the coming together of various conditions, and thus have bodies formed from the harmony of the four great elements. Once the four elements separate, each returns to its own element. Are there then still any sentient beings? That is why it is said that they are empty and have no existence; do not cling to them. I further vow that all sentient beings will attain boundless radiance, causing their bodies to emit a wondrous light all at once. Within that light, they will expound the Dharma to teach and transform sentient beings, and that wondrous light will at the same time shine everywhere.
Again, may all beings attain the Buddha’s light that shines everywhere, and cultivate and study the Dharma taught by all Buddhas with courageous diligence, never giving rise to laziness or retreat. Again, may all beings attain the Buddha’s pure light, and may the Buddha’s pure light be manifested throughout the lands of the Buddhas in the ten directions. Again, may all beings attain unobstructed light, so that even a single ray of light can shine throughout all the Dharma realms, causing all the Dharma realms to radiate great light.
May all beings also attain light that never ceases, light that shines upon the Buddha-lands and likewise never ceases. May all beings also attain the light of wisdom, a light like a jeweled banner that shines throughout all worlds. May all beings also attain light of boundless colors, light that shines upon the Buddha-lands in the ten directions, enabling them to see the Buddhas manifesting their wondrous, subtle spiritual powers.
When the Bodhisattva thus gives the light of a lamp, wishing to benefit all sentient beings and bring happiness to all sentient beings, the Bodhisattva follows sentient beings with these roots of goodness, embraces sentient beings with these roots of goodness, distributes these roots of goodness among sentient beings, shows compassion for sentient beings with these roots of goodness, nurtures sentient beings with these roots of goodness, protects sentient beings with these roots of goodness, fills sentient beings with these roots of goodness, keeps sentient beings in mind with these roots of goodness, benefits sentient beings equally with these roots of goodness, and observes sentient beings with these roots of goodness. This is the dedication of roots of goodness made by a Bodhisattva Mahāsattva when giving the light of a lamp. Such dedication is unobstructed and causes all sentient beings to abide among roots of goodness.
Commentary: The purpose of the Bodhisattva’s giving such precious lamps is to benefit all sentient beings, and He also hopes to bring peace and happiness to all sentient beings. Therefore, He dedicates the wholesome roots of giving bright lamps to following sentient beings, never abandoning any sentient beings who suffer. He also dedicates the wholesome roots of giving bright lamps to embrace all sentient beings with whom He has an affinity. He further dedicates these wholesome roots, distributing them among all sentient beings, so that they may all receive the benefits of giving bright lamps. He also dedicates the wholesome roots of giving bright lamps to show compassion to all sentient beings and protect them whenever needed. He dedicates these wholesome roots to shelter and nourish all sentient beings, and to rescue and protect them.
If sentient beings suffer misfortune and distress and are subjected to persecution, the Bodhisattva uses His radiance to shine upon them, rescuing and guiding those in distress so that they escape calamity and attain safety. He also dedicates the roots of goodness from giving lamps, enabling all sentient beings to be fulfilled in roots of goodness and in the radiance of wisdom. He further dedicates these roots of goodness, constantly keeping all sentient beings in mind and seeking ways to help them escape the sea of suffering and attain happiness. He dedicates these roots of goodness to benefit all sentient beings throughout the nine realms equally. He also dedicates them to observe the causes and conditions of all sentient beings and understand the different karmic results they experience. This is how a great Bodhisattva dedicates the roots of goodness when giving lamps. Having made such a dedication, all that He does is unobstructed. He universally enables all sentient beings to abide in the meritorious roots of goodness gained through giving lamps.
“Disciples of the Buddha! When a Bodhisattva Mahāsattva gives medicinal decoctions, they dedicate the roots of goodness in this way: May all beings ultimately escape all hindrances and bonds. May all beings forever leave behind diseased bodies and attain the body of the Tathāgata. May all beings become great, excellent medicines, eliminating every illness of unwholesomeness. May all beings become agada medicines and abide on the Bodhisattva’s stage of non-retrogression. May all beings become the Tathāgata’s medicine, able to draw out every poisoned arrow of affliction. May all beings draw near the worthy and the holy, extinguish all afflictions, and cultivate pure conduct. May all beings become Great Medicine Kings, forever eliminating all illnesses and never allowing them to recur. May all beings become imperishable medicinal trees, able to heal every being. May all beings attain the light of omniscience and emerge from the onslaught of all illnesses. May all beings skillfully understand the methods of medicine in the world and use them to heal whatever illnesses there may be.”
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Dharma of dedicating merit, they also give medicines to beings suffering from illness. When giving medicines, they dedicate all the various roots of goodness they have cultivated in this way: “May all beings who benefit from the medicines I give truly escape the bonds and coverings—that is, delusive confusion—which bind beings so they cannot escape birth and death or realize Nirvana.” There are ten kinds of fettering delusions:
- Lack of shame.
- Lack of moral dread.
- Doubt.
- Stinginess.
- Regret (after doing a good deed, one later gives rise to regret).
- Drowsiness.
- Restlessness.
- Torpor.
- Anger.
- Concealment.
Hindrance, meaning something that covers over the mind’s nature and prevents wholesome dharmas from arising. There are fve things:
- The hindrance of sensual desire.
- The hindrance of anger and ill will.
- The hindrance of sloth and torpor.
- The hindrance of restlessness and remorse.
- The hindrance of doubt about the Dharma.
All people have the ten fetters and the five hindrances, and thus create causes that give rise to outflows; the six faculties and six objects deludedly give rise to boundless offenses. Therefore, the Bodhisattva hopes that sentient beings can escape the ten fetters and the five hindrances. The Bodhisattva also vows that all sentient beings may forever be free from bodies afflicted by illness and attain an indestructible diamond body like the Buddha’s. The Bodhisattva makes this vow, hoping that sentient beings will forever be free from bodily illness. But what must they do to be free from bodily illness forever? They must rely on themselves and cultivate. Only through putting cultivation into practice can they be free from bodily illness forever. If they do not cultivate or practice wholesome deeds, there is no way for them to be free from bodily illness.
If one does not cultivate, deluded thoughts and afflictions will often arise in the mind, and one will become a being subject to outflows, unable to attain the Buddha-body. The purpose and fruition of cultivation are to eradicate ignorance, transform afflictions into bodhi, and become a person free of outflows. Then all habitual tendencies will naturally vanish without a trace, and only then can one attain an indestructible vajra body like the Buddha’s. Furthermore, may all sentient beings become the best medicine for all other sentient beings, completely eliminating the sickness of defilement and impurity from all sentient beings.
Again, may all beings become Agada medicine—the immortal medicine that can dispel afflictions in the mind and illnesses in the body, enabling them to abide at the irreversible stage of the Bodhisattva path. Again, may all beings become the Tathagata’s medicine—the medicine that ends birth and death—thereby attaining all-knowing wisdom and uprooting all the poisoned arrows of affliction. Again, may all beings constantly draw near virtuous friends and the noble Sangha, receive the benefits of the Dharma that eradicates afflictions of body and mind, and single-mindedly cultivate and study pure conduct. Again, may all beings be able to become physician kings, heal all the illnesses of the world, and never allow them to recur.
Again, may I vow that all sentient beings become an imperishable medicinal tree, a tree that can heal all kinds of illnesses afflicting all sentient beings, so that they may all attain good health. Again, may I vow that all sentient beings attain the light of omniscient wisdom; when illuminated by this light, may all the poisoned arrows of illness be completely removed. Again, may I vow that all sentient beings skillfully understand the methods of healing and the properties of the various medicinal herbs in the world, knowing which medicine to use for each illness. By understanding the illnesses of sentient beings, they will be able to heal them: as soon as the medicine is given, the illness will disappear.
When the Bodhisattva Mahāsattva gives medicinal decoctions, it is for the sake of enabling all beings to be forever free from every illness, to be ultimately secure, to be ultimately pure, to be free from illness like the Buddha, to remove all the arrows of illness, to attain an inexhaustible, firm body, to attain a body that cannot be destroyed by the Vajra-ring mountains, to attain firm and complete strength, to attain the complete and invincible bliss of Buddhahood, and to attain the firm body of the sovereign freedom of all Buddhas; with roots of goodness such as these, the Bodhisattva dedicates them.
Commentary: When a Great Bodhisattva gives medicines, the purpose of His vow to dedicate the merit is to enable all sentient beings to receive the benefit of His dedication and be forever free from all kinds of illness. We often hear people say, “Doing good is planting a field of merit.” There are many kinds of fields of merit, and treating the sick is the foremost field of merit. Among offerings, the offering of the Dharma is supreme. Of all forms of giving, the merit of giving medicines is greatest, because medicines cure people’s illnesses and bring them back to life.
Chinese medicines are derived mostly from plants, including roots, stems, leaves, flowers, fruits, seeds, and so on. Those derived from animals include bones, hides, carcasses, and so on, as well as minerals. Their properties are differentiated as cold, hot, warm, or neutral. “Cold” refers to the cooling nature of a medicine, which can treat heat-related illnesses. “Hot” refers to the warming nature of a medicine, which can treat cold-related illnesses. “Warm” means moderate in nature—not cold and not hot. “Neutral” means very balanced in nature; all of these have counteracting effects.
Their functions can be described by four terms: sovereign, minister, assistant, and envoy. The sovereign is rather like an emperor. The minister is like a prime minister and official. Among these, licorice can be called the prime minister, while Sichuan lovage (a medicinal herb) is known as the general. The assistant provides support—that is, help. The envoy is like a censor, directing the medicine to go and carry out all kinds of tasks. This is a general explanation of the properties and functions of Chinese medicines.
When a Bodhisattva gives medicines to sentient beings, He hopes that they will all attain, completely and truly, a perfectly fulfilled life of peace and happiness, free from scattered, fearful thoughts. As for ultimate purity, in the case of a person who is ill, one cannot say that they are pure. Only when body and mind are at ease, inside and out, and there are no distracting thoughts or delusions, is there ultimate purity. He also hopes that sentient beings will be like the Buddhas—without illness, pain, or affliction.
He further hopes that sentient beings will be able to pull out the poisoned arrows of illness and thus avoid losing their lives; that all sentient beings will attain an indestructible, inexhaustible, and enduring body, forever free from the suffering of illness; that they will attain a body like Mount Iron Ring, as firm as a diamond and impossible to destroy; that they will attain firm strength, perfect and complete spiritual powers; that they will attain perfect happiness like that of the Buddhas, which no one can take away; and that they will attain a firm, sovereign body like that of the Buddhas. For all the various reasons just mentioned, the Bodhisattva dedicates all the roots of goodness He has cultivated for the sake of all sentient beings.
O disciples of the Buddha! A Bodhisattva Mahāsattva is able to give in charity all kinds of vessels. That is to say: golden vessels filled with assorted jewels; silver vessels filled with many wondrous jewels; lapis lazuli vessels filled with various jewels; crystal vessels filled with immeasurable ornaments; mother-of-pearl vessels filled with red pearls; agate vessels filled with coral and maṇi jewels; white jade vessels filled with delicious foods; sandalwood vessels filled with heavenly garments; diamond vessels filled with wondrous fragrances; and countless, innumerable kinds of jeweled vessels filled with countless, innumerable kinds of jewels.
Commentary: Disciples of the Buddha! After the Great Bodhisattva who cultivates the Dharma door of dedication has given medicines, he continues to give precious vessels. He does not give them only to a small number of people or to close relatives and those he favors; he gives equally to all, harboring neither affection nor aversion toward any of them. The Bodhisattva understands the merit of giving and truly practices the threefold emptiness: he sees no giver, no recipient, and no gift. He sees through everything completely and lets go, thereby attaining freedom and acting with ease and spontaneity, without needing to set his mind on anything or entertain any thought. Now he gives precious and renowned objects to all sentient beings, as described: vessels made of pure gold, filled with all kinds of jewels and gems of many colors. He also gives vessels made of white silver, filled with all kinds of wonderful treasures beyond imagination. He also gives vessels made of clear crystal, likewise filled with all kinds of gems. He also gives vessels made of lapis lazuli, likewise filled with an innumerable array of precious jewels and adornments for offerings.
Just as lapis lazuli is not considered especially precious now that science has advanced, in ancient times, when science was undeveloped, it was not easy to find even a small piece of lapis lazuli, so it too was considered a treasure. He also gave vessels made of mother-of-pearl, filled with red pearls. He also gave vessels made of agate, filled with coral branches and precious, luminous mani jewels. Agate is a beautiful kind of gemstone, with red patterns inside that resemble the blood in a horse’s brain. He also gave cups, bowls, plates, and goblets made of white jade, filled with delicious food. He also gave vessels made of sandalwood, filled with various kinds of heavenly garments. Because that wood is very fragrant, the garments were stored inside it to absorb its fragrance. He also gave vessels made of diamond, filled with various precious incense substances. The Bodhisattva gave so many precious jewels and treasures that they could not possibly be counted.
Or give to the Buddhas, because the field of merit of faith in the Buddha is inconceivable. Or give to Bodhisattvas, knowing that it is difficult to encounter and recognize a good spiritual friend. Or give to the Noble Sangha, in order to ensure that the Buddha Dharma remains in the world for a long time. Or give to Śrāvakas and Pratyekabuddhas, because pure faith arises toward all noble beings. Or give to one’s parents, because they are worthy of reverence. Or give to teachers and elders, because they constantly instruct and admonish, leading one to cultivate merit in accordance with the noble teachings. Or give to the lowly, the poor, the lonely, and the forsaken, because one regards all these sentient beings equally, with great loving-kindness, great compassion, and loving eyes. With focused intention, bring to perfection the giving pāramitā of all Bodhisattvas of the past, future, and present. Give all things universally to all, and never tire of giving to any sentient being.
Commentary: The Bodhisattva gives sentient beings immeasurable and innumerable objects, including abundant rare and precious treasures. The Bodhisattva also offers these possessions and jewels to the Buddhas of the ten directions, believing that the Buddhas are the finest field of merit for sentient beings; the merit thus gained is likewise inconceivable. Or the Bodhisattva gives to the Bodhisattvas of the ten directions, knowing that a truly virtuous spiritual friend is difficult to encounter even once in hundreds of thousands of eons. Or the Bodhisattva gives to the worthy and holy Sangha of the ten directions. Why give to the worthy and holy Sangha? Because the Dharma is transmitted through the Sangha. If you wish to study Buddhism and attain the Buddha Way, you must first hear the Dharma and practice and study the Buddha’s teachings. To hear and study the Dharma, you must draw near to the Sangha. The Sangha are those who carry on the Buddha’s work of propagating the Dharma; therefore, among the Three Jewels—the Buddha, Dharma, and Sangha—the Sangha is one of the Three Jewels. The Bodhisattva’s purpose in giving to the worthy and holy Sangha is to support the Sangha Jewel in propagating the Dharma and benefiting beings, so that the Buddha-Dharma may remain in the world for a long time.
Or make offerings to Śrāvakas and Pratyekabuddhas of the Two Vehicles. Bodhisattvas cultivate the Mahayana path to Buddhahood, but toward these holy ones, the Buddha had not the slightest trace of arrogance or conceit. He remained pure-minded and humble, and revered them. Śrāvakas are those who hear the Buddha’s voice and awaken to the Way. They cultivate the four sublime truths—suffering, its origin, its cessation, and the path—and attain the fruit of Arhatship. Pratyekabuddhas are also called Pratyekas. There are two causes that enable them to awaken and attain the fruit. First, while a Buddha is in the world, they hear the Buddha teach the practice of the twelve links of dependent origination and attain the fruit; they are called “Realizers of Conditions.” Second, when no Buddha is in the world, they cultivate the Way by themselves in remote mountains and secluded valleys. Observing the changes of the four seasons—the blossoming of flowers and the falling of leaves—they awaken to the Way; they are called “Solitary Realizers.” Although they belong to the Two Vehicles, they have all entered the stream of the sages. Or make offerings to one’s parents, for this expresses respect for them and repays, to some extent, the kindness of their nurturing care. Or make offerings to one’s teachers and elders: a teacher instructs us, while an elder is a senior. Our parents gave birth to us and raised us; our teachers and elders instruct us, enabling us to know:
Choose what is good and follow it;
If it is not good, change it.
If it accords with the Way, advance;
If it goes against the Way, retreat.
Knowing to practice in accordance with the sacred teachings, one cultivates all kinds of wholesome roots and merits. The Bodhisattva makes offerings to repay the four great debts of gratitude, particularly to the Buddhas, Bodhisattvas, Śrāvakas, Pratyekabuddhas, parents, and teachers. He also never forgets to succor all those worthy of pity, such as the poor and lowly, orphans, and widows. With great loving-kindness and compassion, and with an impartial eye, the Bodhisattva treats them all alike and gives them immeasurable gifts.
The Bodhisattva single-mindedly practices the meritorious act of giving, seeking to perfect the practice of the Pāramitā of Giving, which Bodhisattvas of the past, future, and present must cultivate in order to reach the farther shore of Nirvāṇa. The Bodhisattva gives generously to all sentient beings immeasurable numbers of precious, wondrous, and exceedingly rare treasures, never feeling self-satisfied, never stopping, and never giving rise to weariness or thoughts of abandoning sentient beings. For the Bodhisattva regards sentient beings as his very self and experiences their safety and danger, sorrow and suffering, just as though they were his own.
When giving in this way, one is entirely unattached to both the thing given and those who receive it.
Commentary: When a Bodhisattva practices giving, as the sutra stated earlier, with regard to the various objects and jewels he gives—whether they are precious or of little value—and whoever receives them, he pays no mind, makes no calculations, clings to nothing, and has no expectation of receiving any kind of repayment. This is true giving, called the emptiness of the three aspects (the three wheels are empty), and also called the attainment of merit free of outflows.
When the Bodhisattva Mahasattva gives various kinds of precious vessels filled with immeasurable jewels, and dedicates all roots of goodness in this way, he says: “May all beings become vessels as boundless as space, with vast power of mindfulness, able to retain all worldly and supramundane scriptures without forgetting them. May all beings become pure vessels, able to realize the profound true Dharma of all Buddhas. May all beings become unsurpassed precious vessels, able to retain the Dharma of the Buddhas of the three times. May all beings become the great Dharma vessels of the Tathāgata, embracing the enlightenment Dharma of the Buddhas of the three times with unwavering faith. May all beings become vessels adorned with the most excellent treasures, abiding in the mind of enlightenment endowed with great majesty and virtue.”
Commentary: The Great Bodhisattva practices the Dharma door of dedication, as the sutra passage above says: when using countless kinds of furnishings and jewels, filling them with immeasurable treasures to practice giving, he dedicates all the various roots of goodness and merits he has cultivated as stated in the passage below: He vows that all sentient beings will obtain the benefits of dedication, accomplish a boundless treasury of precious vessels like space, have vast minds and growing powers of memory, and be able to retain and uphold all kinds of worldly and supramundane scriptures without forgetting them.
Again, may all sentient beings become pure vessels of the Dharma, able to realize the wondrous, profound true Dharma of the Buddhas. Again, may all sentient beings become unsurpassed vessels of the Dharma Treasure, with minds able to receive, uphold, diligently cultivate, and study the Dharma spoken by the Buddhas of the three times. Again, may all sentient beings perfect the vast Dharma vessel of the Tathāgata, using the faculty of faith, which can never be destroyed, to embrace the wondrous Dharma of awakening spoken by the Buddhas of the three times. Again, may all sentient beings become the most supreme vessels adorned with wondrous jewels, abiding in the great majestic virtue of the bodhi mind and the path to awakening.
May all sentient beings become vessels that are the basis of virtues, and give rise to pure faith and understanding in the immeasurable wisdom of all Tathagatas. May all sentient beings become vessels for entering all-knowledge, and ultimately attain the Tathagata’s unobstructed liberation. May all sentient beings attain the vessel of Bodhisattva practices that extends to the end of future kalpas, and be able to cause all sentient beings everywhere to abide in the power of all-knowledge. May all sentient beings become vessels of the supreme virtues of the lineage of the Buddhas of the three times, able to receive and retain everything spoken in the wondrous voices of all Buddhas. May all sentient beings become vessels capable of containing all the assemblies and places of enlightenment of all Tathagatas throughout the Dharma Realm, the realm of space, and all worlds; may they be foremost among great men in praising and expounding, and entreat all Buddhas to turn the wheel of the true Dharma.
This is the dedication of wholesome roots when a Bodhisattva Mahasattva practices giving and becomes a vessel, wishing to cause all sentient beings everywhere to fully attain the vessel of Samantabhadra Bodhisattva’s practices and vows.
Commentary: The Bodhisattva further vows that all sentient beings will perfect the vessel that serves as a basis for merit, and give rise to the purest faith and understanding in the boundless wisdom of the Buddhas, the Tathagatas. The Bodhisattva further vows that all sentient beings will perfect the Dharma-vessel directed toward omniscience, and truly attain the Tathagata’s unobstructed freedom of liberation. The Bodhisattva further vows that all sentient beings will obtain a vessel extending throughout the future kalpas, practice the Bodhisattva path through its various modes of practice, and be able to establish all sentient beings in the supernatural powers of omniscience. The Bodhisattva further vows that all sentient beings will perfect a vessel for the excellent merits and nature of the Buddhas of the three times, and will receive and practice in accordance with the teachings all the true Dharma spoken by the Buddhas of the ten directions. The Bodhisattva further vows that all sentient beings will perfect a vessel capacious enough to contain the entire Dharma realm and the entire realm of space, all worlds and the assemblies in the bodhimandas of the Tathagatas of the ten directions; that they will preside in those assemblies, possess the virtues of great beings and their dignity and bearing, praise the Buddhas, and always serve as representative disciples for the present and future generations, entreating the Buddhas to turn the wheel of the true Dharma.
All that has just been said is the great Bodhisattva’s dedication of roots of goodness when giving vessels. The purpose is to ensure universally that all sentient beings perfect the vessels of Bodhisattva Samantabhadra’s Ten Great Vows.
O son of the Buddha! The Bodhisattva Mahāsattva respectfully gives various chariots adorned with many kinds of jewels to all Buddhas and Bodhisattvas, teachers and elders, spiritual friends, śrāvakas, pratyekabuddhas, and countless other fields of merit, even the poor, orphaned, and helpless.
Commentary: Disciples of the Buddha! The Great Bodhisattva also provides all kinds of vehicles, exquisitely adorned with various precious stones, gold, silver, and so forth. The Bodhisattva offers these beautifully adorned vehicles to the Buddhas, the Bodhisattvas of the ten directions, teachers and elders, and virtuous friends who practice the same path. The Bodhisattva also gives them to those of the two vehicles: Hearers and Pratyekabuddhas. The Bodhisattva does this because he clearly understands the merit of giving and thus cultivates many fields of merit. He also gives to the destitute and poor, and to orphans with nowhere to turn for support.
The sutra passage above has already mentioned giving vehicles, but this differs from the giving of vehicles here. The earlier passage uses elephant carts and horse carts as representative examples; here, it specifically refers to various kinds of vehicles.
These people in the assembly had come for various reasons: some from afar, some from nearby; some because they had heard the Bodhisattva’s name, some because of their karmic connection with the Bodhisattva, some because they had heard of the vows of giving the Bodhisattva had made in the past, and some because the Bodhisattva had invited them with heartfelt intention.
Commentary: Those who received the Bodhisattva’s gifts all had different causes and conditions. Some came from very far away. Some came from nearby. Some came because they had heard of the Bodhisattva. Some came because they had a special connection with the Bodhisattva. Some came because they had heard that, long ago, the Bodhisattva had made the aspiration to give greatly. Some came at the invitation of the Bodhisattva’s aspiration.
At that time, the Bodhisattva gave away jeweled chariots and golden chariots, all wondrously adorned, with nets of bells spread over them and jeweled streamers hanging down. He also gave away chariots made of superb lapis lazuli, adorned with countless rare treasures. He also gave away silver chariots, covered with golden nets and drawn by swift horses. He also gave away chariots adorned with countless assorted treasures, covered with jeweled nets and drawn by fragrant elephants. He also gave away sandalwood chariots, with wondrous jewels for wheels and assorted jewels for canopies; jeweled lion seats were arranged and beautifully adorned, and a hundred thousand jeweled maidens sat upon them, while a hundred thousand men drew and drove them onward. He also gave away crystal chariots, adorned with an array of wondrous jewels and filled with beautiful, dignified women; jeweled canopies were spread above them, with banners and pennants at their sides.
Commentary: When those people came, the Bodhisattva gave them vehicles: some made of precious jewels, some made of gold. Each vehicle was adorned most magnificently, with a golden net of bells spread above it and precious jewels hanging down on all four sides. Or he gave them vehicles made of lapis lazuli, adorned above with all kinds of rare and wondrous treasures. Or he gave them vehicles made of white silver, with a golden net spread over them and tall, fine horses to draw them. Or he gave them vehicles adorned with countless assorted jewels, with jeweled nets spread above them and great white elephants to draw them. Or he gave them vehicles made of sandalwood, with jeweled wheels. Their canopies above were also adorned with many jewels of various colors, and they had seats inside, likewise adorned with jewels. A hundred thousand maidens also sat inside the vehicles to attend to every need. A hundred thousand strong young men drew the vehicles as they went. Or he gave them vehicles made of crystal, adorned with jewels of many colors, with many beautiful women seated inside. Jeweled curtains were spread around all four sides of each vehicle, and jeweled garlands and banners hung at either side.
Or again, he gave an agate-treasury chariot, adorned with many jewels and fumigated with various fragrances, whose diverse scents were scattered about as decoration. Hundreds and thousands of maidens held jeweled necklaces; they drove it with skill and balance, so it could travel safely over dangerous ground.
Or again, he gave a sturdy fragrant chariot with wheels made of many jewels, magnificently adorned, with a jeweled canopy covering its top and a jeweled net hanging down. Various jeweled garments were spread within it. Pure, fine fragrances wafted outward, their exquisite scent delighting people’s hearts. Countless devas descended as its retinue, carrying many treasures to give away whenever needed.
Or again, he gave a radiant jeweled chariot, its many jewels shining with exquisite colors. A net of wondrous jewels covered its top, and necklaces of assorted jewels hung all around. Powdered incense was scattered within and without, filling it with a pure fragrance. His beloved men and women all rode in it.
Commentary: The Bodhisattva may also give away a treasure carriage made of agate, adorned above with various precious jewels and perfumed with various kinds of incense. He may also scatter rare and precious fresh flowers over it to adorn the jeweled carriage. A thousand maidens, holding pearl necklaces in their hands, guide the carriage, making it travel neither too fast nor too slowly, smoothly and peacefully; even if it encounters a dangerous place, nothing will happen. Or he may give away a carriage made of sturdy fragrant wood, with wheels made of many kinds of precious jewels, exquisitely adorned. Above it, a jeweled canopy is spread; jeweled nets hang down on all four sides, and various precious garments are spread inside the carriage.
They light pure, fragrant incense, whose scent spreads everywhere and disperses outward through the air. This exquisite fragrance is unlike ordinary scents: it brings joy to the minds of those who smell it, opens their wisdom, and gives rise to delight. Countless heavenly beings accompany and protect the chariot as it travels. The chariot carries countless precious jewels and valuable goods, ready to be given at any time to those in need. Or they give radiant jeweled chariots, adorned with all kinds of precious gems that emit all kinds of beautiful, shining light. Nets made of various jewels are spread over the tops of the chariots, and colorful jeweled garlands hang down on all four sides. Pure fragrance also wafts from both the inside and outside of the chariots.
Disciples of the Buddha! When the Bodhisattva Mahasattva offered the Buddha such chariots adorned with wondrous jewels, he dedicated the roots of goodness in this way, saying: “May all beings understand that the Buddha is the supreme field of merit for making offerings, have deep faith in giving to the Buddha, and receive immeasurable rewards. May all beings turn their minds single-heartedly toward the Buddha and continually encounter immeasurable pure fields of merit. May all beings be free of miserliness and attachment toward all Tathagatas, and fully develop the mind of great generosity. May all beings practice giving before all Buddhas, be free from the aspirations of the Two Vehicles, and attain the Tathagata’s unobstructed liberation and all-knowing wisdom. May all beings practice inexhaustible giving before all Buddhas and enter into the Buddha’s immeasurable merit and wisdom.”
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Dharma-gate of dedication and offers the Buddhas all kinds of beautiful vehicles, as described above in the sutra passage, the Bodhisattva dedicates the roots of goodness and merit to all sentient beings. With sincere devotion, the Bodhisattva makes this vow: “May all sentient beings fully understand that making offerings to the Buddhas is the supreme field of merit, and have deep faith that making offerings to the Buddhas will bring immeasurable rewards of merit. May all sentient beings also single-mindedly take refuge in the Buddha, never give rise to a second mind, and never be led astray by heterodox teachings or non-Buddhist paths. In this way, may they always encounter pure spiritual friends and cultivate immeasurable pure fields of merit.” Again, may all sentient beings, when making offerings before the Buddhas, not give rise to greed or stinginess. Whatever they wish to offer to the Buddhas should be of the finest and most perfect quality, so that they may fully and perfectly realize the spirit of great giving. Again, may all sentient beings cultivate the Dharma-gate of giving at the sites of enlightenment of the Buddhas, leave behind the vows of the two vehicles—the Hearers and Pratyekabuddhas—and attain the Buddha’s unobstructed liberation and omniscient wisdom. Again, may all sentient beings give to the fullest extent, without limit, at the sites of enlightenment of the Buddhas, and deeply enter the immeasurable meritorious virtues and wisdom of the Buddhas.
May all sentient beings enter the Buddha’s supreme wisdom and attain the pure, unsurpassed King of Wisdom.
May all sentient beings attain the Buddha’s all-pervading, unobstructed spiritual powers, and be free to go wherever they wish.
May all sentient beings deeply enter the Great Vehicle, obtain immeasurable wisdom, and abide unmoving.
May all sentient beings be able to bring forth all the Dharmas of omniscience and become the supreme field of merit for gods and humans.
May all sentient beings have no resentment toward any Buddha, diligently cultivate roots of goodness, and delight in seeking the Buddha’s wisdom.
Commentary: Again, may all beings deeply enter the Buddha’s supreme wisdom and attain the pure, unsurpassed king of wisdom. Again, may all beings attain spiritual powers that reach everywhere without obstruction, and wherever their minds wish to go, may they go as they desire. Again, may all beings deeply enter the Great Vehicle Buddha Dharma, attain immeasurable wisdom, diligently cultivate the Great Vehicle Dharma, practice the Bodhisattva path without abandoning sentient beings, abide in the realm of the Great Vehicle, and realize that both persons and phenomena are empty. Again, may all beings be free of ignorance, be able to bring forth the Dharma of omniscient wisdom, and become the unsurpassed, pure field of blessings for gods and humans. Again, may all beings, at the Buddha’s bodhimanda, diligently cultivate wholesome karma and accumulate roots of goodness. May they single-mindedly cultivate the Way, delight in seeking the Buddha’s wisdom, and relinquish all thoughts of resentment and anger.
May all sentient beings be able, at will, to go to all Buddha lands, pervading the entire Dharma realm in a single instant without weariness. May all sentient beings attain the Bodhisattvas’ freely wielded spiritual powers, emanating bodies that fill the realm as vast as space and drawing near to and making offerings to all Buddhas therein. May all sentient beings attain incomparable bodies, traveling throughout the ten directions without weariness. May all sentient beings attain vast bodies, flying swiftly wherever they wish, never faltering or retreating. May all sentient beings attain the Buddhas’ ultimate power of sovereign freedom, manifesting all the Buddhas’ spiritual powers and transformations throughout the entire realm of space in a single instant. May all sentient beings cultivate the practice of bliss and follow all the paths of the Bodhisattvas.
Commentary: Again, may all beings be able to travel freely and effortlessly, without any further contrivance, to the lands of the Buddhas in the ten directions, and in a single instant reach every realm of the Dharma, without weariness of body or mind. Again, may all beings attain the Bodhisattvas’ unhindered spiritual powers, with their emanation bodies filling all of space, going to every assembly place of the Buddhas to draw near to and make offerings to them. Again, may all beings attain an unsurpassed body and constantly go to the assembly places of the Buddhas in the worlds of the ten directions, their bodies never growing weary. Again, may all beings attain a vast body that flies swiftly. As they wish, their bodies can reach their destination, never becoming indolent or regressing. Again, may all beings attain the Buddhas’ ultimate, unhindered spiritual power, so that in a single instant, throughout all of space, the Buddhas’ powers of spiritual transformation are manifested everywhere. Again, may all beings cultivate the Practices of Peace and Ease in the Lotus Sutra, and constantly follow the Bodhisattva path practiced by the Bodhisattvas.
May all sentient beings attain the swift course, and ultimately the wisdom and supernatural powers of the ten powers. May all sentient beings universally enter the Dharma Realm and the lands of the ten directions, reaching every boundary completely and equally, without distinction. May all sentient beings practice Samantabhadra’s conduct without ever regressing, reach the other shore, and attain omniscience. May all sentient beings ascend the vehicle of boundless wisdom, conform to the nature of the Dharma, and perceive the truth as it really is.
This is the dedication of the roots of goodness of a Bodhisattva Mahāsattva who offers jeweled chariots to all Buddhas of the present and to all stupas and shrines after the Buddhas’ passing, in order that sentient beings may attain the Tathāgata’s ultimate liberation through the unobstructed vehicle.
Commentary: Again, may all sentient beings attain the Dharma-gate of practice that enables them to become Buddhas quickly, and also attain the Buddha’s ultimate ten powers and the Buddha’s supernatural powers and wisdom. Again, may all sentient beings travel throughout the lands in the ten directions of the Dharma-realm, and deeply enter every boundless land. Again, may all sentient beings practice the practices of Bodhisattva Samantabhadra, carry out Bodhisattva Samantabhadra’s ten great vows, and never give rise to a mind that retreats or fears difficulty; thus they will reach the other shore of Nirvana and accomplish all-knowing wisdom. Again, may all sentient beings be able to ascend to the unsurpassed vehicle of wisdom, accord with the self-nature of all dharmas, and clearly see the truth as it truly is. These are the twenty great vows to dedicate roots of goodness to all sentient beings, made when He gives and offers various kinds of jeweled vehicles to the Buddhas of the present and to all stupas and temples enshrining relics after the Buddha’s passing into Nirvana, so that all sentient beings may attain the perfectly interfused, unobstructed Buddha-vehicle and ultimately escape the three realms of all Buddhas.
O disciples of the Buddha! When the Bodhisattva Mahāsattva gave many jeweled chariots to Bodhisattvas and other good spiritual friends, he dedicated his roots of goodness in this way:
May all beings always keep in mind the teachings of good spiritual friends, diligently uphold them, and never forget or lose them.
May all beings share the same aims and benefits with good spiritual friends, universally embrace all, and share roots of goodness with them.
May all beings draw near to good spiritual friends, honor and make offerings to them, relinquish all they possess, and fulfill their wishes.
May all beings attain wholesome aspirations and desires, follow virtuous companions, and never leave them.
May all beings always meet face to face with good spiritual friends, wholeheartedly serve them, and never disobey their teachings.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the practice of dedication, the previous passage of the sutra described him offering jeweled chariots to the Buddhas. Now he offers jeweled chariots to Bodhisattvas, the noble Sangha, Arhats, and spiritual benefactors. As he gives, he dedicates the roots of goodness accumulated through his giving to sentient beings in this way:
May all sentient beings never forget the teachings of their spiritual benefactors, but always diligently cultivate the Dharma taught to them by those benefactors. May they devote themselves wholeheartedly, cultivate it with vigor, and guard their six faculties so that they never forget their benefactors’ teachings.
May all sentient beings share a common understanding of the meaning of the Buddha’s teachings, and may they all enjoy its benefits together. May they embrace all beings, share the same roots of goodness, and share them with sentient beings.
May all sentient beings always draw near to, respect, honor, and make offerings to their spiritual benefactors. May they give their benefactors all their precious possessions, and may all they do accord with their benefactors’ wishes.
May all sentient beings form wholesome aspirations and give rise to lofty hopes. May they always draw near to virtuous friends and never abandon their spiritual benefactors.
May all sentient beings often encounter many spiritual benefactors, devote themselves wholeheartedly to serving and attending them, and never go against their teachings.
May all sentient beings delight in good spiritual friends, never part from them, and be with them without interruption or admixture, never missing or losing them. May all sentient beings be able to offer their bodies to good spiritual friends and follow their instructions without any disobedience. May all sentient beings be embraced by good spiritual friends, cultivate great compassion, and be far removed from all evils. May all sentient beings, following good spiritual friends, hear the True Dharma spoken by all Buddhas. May all sentient beings share with good spiritual friends the same wholesome roots, pure karmic results, and, with all Bodhisattvas, the same practices and vows, bringing the ten powers to perfection.
Commentary: Again, may all living beings rejoice in always being close to good spiritual friends, never wishing to be apart from them at any moment, day after day without ever stopping; may they not follow others around, seeking connections everywhere, and practice and study without single-mindedness, while not even knowing for themselves what is ultimately good, and thus fail to recognize true, clear-eyed good spiritual friends.
Again, may all living beings be able to give up their lives in service to good spiritual friends. A great good spiritual friend is a great Bodhisattva. If they encounter such a spiritual friend, may they themselves have a heart full of reverence for that spiritual friend, cultivate the Way according to the friend’s instructions, never go against even the slightest part of those teachings, and strive diligently without being lax, never disappointing the friend. This is just like being born into the Buddha’s family and having entered the Buddha’s wisdom.
Again, may all living beings always be embraced by good spiritual friends and follow them in cultivating the Mahayana Buddhadharma, nurturing a mind of great compassion. May they regard everyone as themselves, harbor no anger or jealousy, and distance themselves from all evil deeds and faults.
Commentary: Again, may all living beings always follow good spiritual friends and hear the true Dharma spoken by the Buddhas. If there is anything they do not understand, their spiritual friends will explain it to them.
Again, may all living beings have roots of goodness like those of good spiritual friends, share wholesome karma and pure karmic rewards, practice the same modes of conduct as the Bodhisattvas, make the same great vows, and likewise attain the ultimate ten powers.
May all beings be able to uphold the Dharma of good spiritual friends and eventually attain the wisdom and supernatural powers of the realms of all samādhis. May all beings be able to uphold all true Dharma, cultivate the various practices, and reach the other shore. May all beings ride the Great Vehicle without any hindrance and ultimately accomplish the path of all-knowledge. May all beings attain the supreme vehicle of all-knowledge and reach a place of peace and security, never to regress. May all beings know the practices as they truly are and, whatever Buddha-Dharma they hear, bring it all to completion and never forget it. May all beings be universally embraced by all Buddhas, attain unobstructed wisdom, and bring all dharmas to completion.
Comentary: Again, may all sentient beings uphold the wondrous Dharma transmitted by virtuous spiritual teachers, and swiftly attain the various states of meditative power, superior wisdom, and wondrous spiritual abilities. Again, may all sentient beings uphold all the true Dharma, cultivate the six perfections and myriad practices, and reach the farther shore of Nirvana. Again, may all sentient beings ride in a vast vehicle without boundaries or limits, carrying all existence throughout the reaches of empty space and the entire Dharma Realm, traveling without obstruction and reaching their ultimate destination: attaining the path to all-knowing wisdom and Buddhahood. Again, may all sentient beings be seated in the wisdom of all-knowing and reach a place of peace and security. Before reaching their destination, may they never turn back along the way.
Where is the place of safety? To know clearly the true nature of all Buddhas, to enter into their source, to awaken to their inherent nature, and to return to the origin is called the place of safety. To transform afflictions into bodhi is called the place of safety. From the mind of great compassion arises the mind of bodhi. Through the mind of bodhi, one attains Perfect Enlightenment; this, too, is the place of safety.
With diligent practice of the Way, and cultivating wisdom through compassion, one is said to be irreversible. A Bodhisattva never turns back from right mindfulness and never falters in practicing the Mahayana path. Even when faced with thousands of hardships and myriads of trials, they will not retreat to the ranks of the Two Vehicles.
I further vow that all sentient beings will know the true Dharma methods of practice, and that wherever and whenever they hear the Buddha’s Dharma, they will thoroughly penetrate the true principle underlying all phenomena. Having realized that true principle, they will not forget it, even over thousands upon thousands of eons.
I further vow that all sentient beings will be received and embraced by all Buddhas, attain unobstructed wisdom, and ultimately know clearly the true reality of all phenomena.
May all beings attain freely exercised supernatural powers from which there is no regression, and arrive in a single thought wherever they wish to go. May all beings come and go freely, widely practice the work of teaching and transforming, and cause others to abide in the Great Vehicle. May none of the actions of all beings be in vain, and may they again use the vehicle of wisdom to reach the ultimate stage. May all beings attain the unobstructed vehicle and, with unobstructed wisdom, reach every place.
This is the Bodhisattva Mahāsattva’s dedication of the roots of goodness from giving spiritual mentors various kinds of vehicles, so that beings may be complete in merit and no different from Buddhas and Bodhisattvas.
Commentary: May all beings attain spiritual powers that are sovereign and never regress, able to act freely and spontaneously without contrivance, able to make one into many and many into one. With these spiritual powers, one and many do not obstruct each other; this is spiritual sovereignty. “Spirit means the heavenly mind; power means the nature of wisdom.” Spiritual powers come from cultivating merit and wisdom. When these have been cultivated to perfection and fullness, one attains sovereign spiritual powers.
Some people obtain spiritual powers as a result of their past karma, or open the five eyes and see all the Buddhas and Bodhisattvas, along with many other wondrous realms. However, although they have attained spiritual powers, they cannot retain them for long. If they stop cultivating and become careless, or harbor impure thoughts, their powers no longer function and they regress. This is what it means for spiritual powers not to be sovereign. Bodhisattvas hope that beings will attain spiritual powers that are sovereign and never regress. Beings must strictly uphold pure precepts and diligently cultivate merit and wisdom in order to retain such powers without regression. Wherever they wish to go, they need only give rise to a single thought, and they will arrive at their destination.
May all beings also be able to come and go freely, unobstructed and without anything causing them trouble, wherever they go. May they broadly carry out the Buddha’s work of teaching and transforming beings there, so that all take refuge in the Buddha’s path and constantly cultivate the Mahayana Dharma.
May all beings also engage in wholesome actions and not let their efforts go to waste. May they ride the vehicle of wisdom, carrying all their merits and virtues, and reach the ultimate perfection of Buddhahood.
May all beings also ride a vehicle unobstructed by anything, use perfectly integrated, unhindered wisdom, accomplish the Ten Paramitas, and arrive safely wherever they go.
This is how a great Bodhisattva dedicates all kinds of wholesome roots cultivated. When giving a precious vehicle to a spiritual friend, the Bodhisattva does so in the hope that all beings will attain complete and perfect merit, equal to the meritorious wisdom of the Buddhas and Bodhisattvas, with no difference.
O son of the Buddha! When the Bodhisattva Mahāsattva gives a chariot adorned with many jewels to the Sangha, he arouses the mind of learning to give everything, the mind of wise and clear understanding, the mind of pure merit, the mind of willingly relinquishing, the mind that recognizes the Sangha Jewel as difficult to encounter, the mind of deep faith in the Sangha Jewel, and the mind of upholding the true teaching. Abiding in supreme aspiration and joy, he attains what has never been attained before, creates a great assembly of giving, brings forth immeasurable and vast merit, and deeply believes that the Buddha’s teaching cannot be destroyed.
Commentary: Disciples of the Buddha! A Great Bodhisattva who cultivates the Dharma of Dedication now gives all kinds of precious vehicles to the monastic Sangha. There are two kinds of Sangha: the Noble Sangha and the Ordinary Sangha. The Noble Sangha consists of Bodhisattvas who have attained realization; the Ordinary Sangha consists of ordinary people who are diligently practicing and progressing toward realization of the Way. The Sangha Jewel encompasses both kinds. The merit of giving to the Noble Sangha and the Ordinary Sangha is equal, so do not give rise to a discriminating mind. When a Bodhisattva gives to the Sangha, ten kinds of thoughts arise in his mind: He wishes to learn the three kinds of giving: material giving, Dharma-giving, and the giving of fearlessness.
He wishes to use wisdom to clearly understand the objects of giving, whether they are worthy or unworthy of receiving gifts. The cultivation of giving to suitable recipients must likewise be decided through clear understanding with wisdom.
A pure mind of merit means that the mind must be “empty of all three”—not perceiving the giver, the recipient, or the thing given—for the merit to be pure.
The mind of relinquishment must accord with the Perfection of Giving.
The Sangha Jewel is difficult to encounter, and the Buddha is even more difficult to encounter. Since the Sangha exists because there is a Buddha, giving to the Sangha is equivalent to giving to the Buddha. Therefore, one should give rise to a mind that regards the Sangha Jewel as rare.
Because one relies on the Sangha, a field of merit, to cultivate and study the Buddhadharma, one must give rise to reverence and faith toward the Sangha Jewel.
The Dharma is transmitted by the Sangha. The four groups of renunciants penetrate deeply into the treasury of the scriptures, receive and uphold the true Dharma spoken by the Buddhas, and practice in accordance with the teachings. Sentient beings rely on the Sangha to hear the Buddhas’ true teachings.
The Sangha Jewel has abandoned all worldly delusive affection and attachment, abides in pure conduct, and makes great vows. The realm of permanence, bliss, self, and purity is not easily attained; therefore, one should give rise to admiration for it.
One should regularly hold great Dharma assemblies and make offerings to a thousand monks, thereby giving rise to immeasurable and boundless great merit.
Because there is the Sangha Jewel, the seed of the Buddha will not be extinguished, and Buddhism will remain in the world forever without declining. Nor can it be destroyed by heavenly demons or non-Buddhist heretics.
Having dedicated all these roots of goodness in this way, that is to say: May all beings universally enter the Buddha Dharma and retain it in memory without forgetting it. May all beings leave behind the Dharma of ordinary foolishness and enter the abode of sages and saints. May all beings swiftly attain the stages of holiness and be able to teach and guide others, step by step, through the Buddha Dharma. May all beings be honored by the whole world, and may their words always be trusted and relied upon. May all beings skillfully enter the equality of all dharmas and fully understand that the self-nature of the Dharma Realm is nondual. May all beings arise from the realm of the Tathagata’s wisdom, surrounded by all those who are disciplined and compliant.f
Commentary: When the Bodhisattva gives a jeweled chariot to the worthy and holy Sangha, he gives rise to ten kinds of profound and sincere thoughts. Accordingly, he dedicates all the roots of goodness he has cultivated in this way: “May all beings enter deeply into the treasury of the sutras and the ocean of the Buddha-Dharma, and forever remember whatever they have heard and understood. May all beings leave behind the deluded ways of ordinary people and enter the realm of the sages, transforming from ordinary beings into sages. May all beings quickly attain the fruit of sagehood, and also know how to use the Buddha-Dharma to teach and guide beings in a gradual, orderly way, enabling them to open their Buddha-knowledge and vision. May all beings be revered, respected, and trusted by people in the world, so that whatever they say is believed and accepted. May all beings skillfully enter the nature of all dharmas and clearly understand that all dharmas are equal, with no high or low. May they clearly comprehend that the intrinsic nature of the Dharma-realm is nondual. May all beings arise from the wisdom realm of the Buddha, be those whom he often teaches and transforms, and be surrounded by those who were once stubborn but are now compliant and close to him.”
May all sentient beings abide in the Dharma free from defilement and eliminate all the dust and impurities of afflictions. May all sentient beings attain the unsurpassed Jewel of the Sangha, leave the ground of ordinary beings, and enter the assembly of sages and noble ones. May all sentient beings diligently cultivate wholesome Dharma, attain unobstructed wisdom, and possess the merits of the sages. May all sentient beings attain a mind of wisdom, remain unattached to the three times, and be sovereign among all assemblies, like a king. May all sentient beings ride the vehicle of wisdom and turn the wheel of the True Dharma. May all sentient beings be fully endowed with supernatural powers and, in a single thought, be able to travel to inconceivable, innumerable worlds.
Commentary: Again, may all beings abide in the pure, undefiled, supramundane Dharma, depart from the defiled Dharma of the world, and completely eradicate all afflictions and impurities. Again, may all beings diligently cultivate wholesome Dharma, eradicate unwholesome Dharma, attain great, unobstructed, all-pervading wisdom, and possess the merits and virtues of sages and worthies. Again, may all beings attain the wisdom-mind of Prajna, not cling to concepts of time and space across the three ages, and manifest sovereign spiritual powers like a king. Again, may all beings be seated upon the vehicle of wisdom, remain always in the worlds of the ten directions, turn the wheel of the True Dharma, and teach and transform sentient beings. Again, may all beings possess the wondrous functions of spiritual powers, and be able, in a single thought, to reach throughout immeasurable worlds beyond all telling and description, in order to benefit sentient beings.
May all beings ride upon a body of space and have unobstructed wisdom in all worlds. May all beings enter everywhere the assemblies of all Buddhas throughout the entire realm of space and Dharma, and perfect the practice of the foremost pāramitā. May all beings attain a wondrous body of lightness and levitation, together with supreme wisdom, and be able to enter every Buddha-land. May all beings gain boundless skill in supernatural powers of miraculous movement, manifesting their bodies everywhere in every land. May all beings attain a body that depends on nothing whatsoever, and, through the power of supernatural abilities, manifest everywhere like a reflection.
Commentary: Again, may all beings attain bodies like space, vast and without form or nature, and use wisdom to move through the worlds of the ten directions without obstruction. Again, may all beings enter everywhere throughout the entire Dharma-realm of space, reach the assemblies and bodhimandas of all Buddhas, and perfect the supreme practices that lead to the other shore. Again, may all beings attain light and agile bodies, along with superior wisdom, so that in a single thought they can arrive wherever their vows direct them and travel freely through the air. Again, may all beings attain skillful, wondrous uses of the supernormal power of spiritual flight, without limit, manifesting their bodies everywhere in all lands to expound the Dharma for sentient beings. Again, may all beings attain bodies that function effortlessly and freely, going wherever they wish without relying on any other powers, and, through the wondrous uses of their supernormal powers of transformation, manifest wherever they will, like reflections.
May all beings attain inconceivable sovereign spiritual powers, appearing before them in whatever form is appropriate and can transform them, and teaching, transforming, and guiding them. May all beings attain unobstructed skillful means for entering the Dharma Realm, and in a single thought travel everywhere throughout the lands of the ten directions.
This is the Bodhisattva Mahāsattva’s dedication of the roots of goodness from giving the Sangha a precious chariot, in order to enable all beings everywhere to ride the pure, unsurpassed vehicle of wisdom and turn the unobstructed wheel of Dharma-wisdom throughout all worlds.
Commentary: Again, may all beings attain inconceivable spiritual powers that function freely and spontaneously, manifesting before them whenever and wherever the conditions and circumstances call for it, in response to their needs. May they teach and transform those beings whose karmic conditions have ripened, allowing their bodies and minds to be moistened by the Dharma rain and become subdued and pliant.
Again, may all beings attain spiritual powers and skillful means that are perfectly interfused and unobstructed, enter the profound Dharma Realm, and, in a single thought, reach all the Buddha-lands in the ten directions. This is how a great Bodhisattva dedicates the roots of goodness cultivated when giving a precious carriage to the worthy and holy Sangha, hoping that all beings will attain the pure source of the wondrous nature of true suchness, sit in the vehicle of unsurpassed wisdom, and go to the worlds of the ten directions to turn the wheel of the true Dharma—the wheel of the perfectly interfused and unobstructed wisdom of the true Dharma. Therefore, the Bodhisattva makes all kinds of great vows and dedicates them to all beings.
O son of the Buddha, when the Bodhisattva Mahāsattva gives many-jeweled chariots to Śrāvakas and Pratyekabuddhas, he gives rise to such thoughts, namely: the thought of a field of merit; the thought of reverence; the thought of an ocean of merit; the thought capable of giving rise to merit and wisdom; the thought born from the power of the Tathāgata’s merits; the thought cultivated over hundreds of thousands of kotis of nayutas of kalpas; the thought of practicing the Bodhisattva way for indescribable kalpas; the thought of liberating all beings from Mara’s bonds; the thought of destroying all the hosts of Mara’s armies; and the thought whose light of wisdom illuminates the unsurpassed Dharma.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Dharma-door of dedication, he also gives all kinds of jeweled vehicles to the Hearers and Pratyekabuddhas of the Two Vehicles. As he gives, he gives rise to thoughts such as these:
A mind that is a field of blessings: By cultivating merit oneself, one sows one’s own field of blessings; one must also become a field of blessings for sentient beings, so they may come seeking blessings.
A mind of reverence: Respecting the Buddha and the Dharma, and revering the Triple Jewel.
A mind like an ocean of merit: One must diligently cultivate immeasurable merit. Through diligently cultivating wholesome deeds and accumulating roots of goodness, one can give rise to great wisdom.
A mind born from the power of the Buddha’s merit.
A mind that diligently cultivates all the Buddha’s teachings throughout hundreds of thousands of kotis of nayutas of kalpas.
A mind that cultivates the practices of a Bodhisattva throughout ineffable kalpas.
A mind of freedom that sees clearly and lets go, liberated from the bonds of Māra.
A mind that can destroy all the armies of Māra and always protect the Triple Jewel.
A mind of luminous wisdom that illuminates the unsurpassed Dharma and aspires to attain the Way.
With the roots of goodness possessed through this act of giving, I dedicate them as follows: May all beings become the foremost field of merit trusted by the world, and perfect the supreme perfection of giving. May all beings be free from useless speech, always delight in solitude, and have minds free of dual thoughts. May all beings become the foremost pure field of merit, gathering beings and leading them to cultivate meritorious deeds. May all beings become a deep source of wisdom, able to bestow upon beings the fruits and rewards of immeasurable, innumerable roots of goodness. May all beings abide in unobstructed conduct and fully perfect the foremost pure field of merit.
Commentary: When a great Bodhisattva gives precious vehicles to the noble ones of the Two Vehicles, he gives rise to the following ten kinds of thoughts and continues to dedicate all roots of goodness associated with the gift of vehicles in this way: “May all sentient beings be trusted by everyone in the world, and may everyone regard them as the finest field of merit in the world, for they possess the unsurpassed merit of giving and have perfected the practice of the Dharma of giving, reaching the Other Shore.
“May all sentient beings also abandon the fault of useless speech. The habit of frivolous talk benefits neither oneself nor others; it merely wastes time. When they wish to speak, may they say what benefits everyone, while also taking care not to speak at an inappropriate time. One who studies and practices the Buddha Way should delight in solitude, concentrate on contemplating the Dharma, keep the mind free of defilement, and cultivate pure conduct. The Bodhisattva makes this vow in the hope that sentient beings will always cultivate the path of awakening to Bodhi and soon attain Perfect Enlightenment.
“May all sentient beings also become the purest field of merit in the world, able to receive other sentient beings who come to plant the field of merit, so that all sentient beings may cultivate the rewards of merit and accomplish wholesome karma.
“May all sentient beings also become an abyss of wisdom, able to wash away all the various forms of ignorance and darkness in sentient beings, and obtain immeasurable, innumerable roots of goodness and rewards of merit from within that abyss of wisdom.
“May all sentient beings also constantly cultivate unobstructed practices, possess the pure fruits of the path, and become the finest and purest field of merit in the world.”
May all sentient beings abide in the Dharma of non-contention, realize that all dharmas are uncreated and have no nature as their nature. May all sentient beings always draw near the supreme field of merit, fully cultivate and attain immeasurable merit and virtue. May all sentient beings manifest immeasurable sovereign spiritual powers and use pure fields of merit to gather in all sentient beings. May all sentient beings possess an inexhaustible field of merit and virtue, and be able to bestow upon sentient beings the fruit of the supreme vehicle of the Tathāgata’s ten powers. May all sentient beings become true fields of merit, able to discern fruition, attain omniscience, and form an inexhaustible accumulation of merit.
Commentary: Again, may all beings abide in the Dharma and not casually dispute right and wrong with others; may they clearly understand that the dharmas have no inherent nature, that there is no doer and no one who undergoes anything, and that their nature is no-nature. Again, may all beings always have the opportunity to draw near the supreme field of merit—that is, to draw near the Buddhas, constantly hear the true Dharma, and complete their practice, thereby fulfilling and attaining immeasurable merit and wisdom. Again, may all beings manifest immeasurable supernatural powers and also possess wondrous functions that operate freely and spontaneously; through the pure Sangha’s status as a field of merit, may they embrace all beings and cause them all to dwell securely in the Dharma of bliss. Again, may all beings possess inexhaustible merit as a field of merit and be able to bestow the Buddha’s ten powers, enabling all beings to attain the supreme vehicle’s fruition—that is, Buddhahood. Again, may all beings swiftly accomplish the work of the Way, having completed all that must be done and never again taking another body; may they realize true Nirvana—the fruit of Buddhahood—and attain all-knowing wisdom, with inexhaustible merit gathered together in full.
May all beings attain the Dharma that eradicates transgressions and be able to receive and uphold the meanings of Buddha-Dharma passages they have never before heard.
May all beings always diligently listen to and receive all the Buddha-Dharma; having heard it, may they understand and awaken to it all, letting none of it pass by in vain.
May all beings, on hearing the Buddha-Dharma, fully penetrate its ultimate meaning and, in accordance with what they have heard, teach and expound it accordingly.
May all beings have faith in, understand, and practice the Tathāgata’s teachings, abandoning all the wrong views of the ninety-six non-Buddhist schools.
May all beings constantly encounter sages and saints and increase all supreme wholesome roots.
May all beings always have faith in and delight in those who practice wisdom, and share the same aspirations and joy with all noble sages.
Commentary: Again, may all sentient beings attain the Dharma-gate for eradicating karmic offenses. What are the dharmas of offense? They are thoughts of greed, anger, and delusion, which give rise to karmic offenses expressed through actions. If one wishes to eradicate those karmic offenses, there is only one Dharma-gate: diligently cultivate precepts, concentration, and wisdom. The Bodhisattva vows that sentient beings may always be close to the Three Jewels, out of compassion for those drowning in the sea of karmic offenses and birth and death, rising and falling life after life, with no hope of ever attaining liberation. If they can be close to the Three Jewels and constantly hear the true Dharma, clearly understanding the meaning of every phrase of the Buddha-Dharma they have never heard before, and uphold and diligently cultivate the three trainings free from outflows, then all karmic offenses will be eradicated, and they will attain the Dharma-gate for eradicating offenses.
Again, may all sentient beings always hear the Dharma spoken by the Buddhas, and, having heard it, clearly understand the principles the Buddhas teach. May they awaken to the fact that what is right today was wrong yesterday, and be able to receive and attain its benefits in body and mind. Therefore, the Bodhisattva tells us that we must diligently listen to the Buddha Dharma and take every opportunity to hear it; we must not let such opportunities pass by in vain, for listening to the Dharma brings hundreds of thousands of millions of benefits.
Again, may all sentient beings thoroughly understand the meaning of the Buddha Dharma, apply it with ease, and attain unobstructed understanding. If, in accordance with the circumstances, they explain to their friends and relatives the Buddha Dharma they have heard, they will surely be able to make its meaning clear and cause those who listen to rejoice, believe, and accept it.
Again, may all sentient beings, when they receive the Buddha’s teaching in the presence of a Buddha, give rise to profound faith. Through faith they will understand; through understanding they will put the teachings into practice. Thus they will distance themselves from the doctrines of non-Buddhists and will not be deluded by them.
In India, during the Buddha’s time, there were ninety-six kinds of non-Buddhist teachings. Originally there were six kinds—that is, six teachers—and each teacher had sixteen disciples. Each disciple learned one path from his teacher, and in this way the number developed into ninety-six kinds of non-Buddhist teachings. Because their doctrines and views were all misguided, clung to partial views, and involved wrong knowledge and wrong views, they were called non-Buddhist paths.
The Bodhisattva vows that sentient beings may receive the Buddha’s teaching of right knowledge and right views, believe and understand the true principles, and thereby leave behind the wrong views of non-Buddhist paths. The Bodhisattva also vows that all sentient beings may always draw near to virtuous sages, receive their transforming influence, and thereby develop virtuous character and accumulate wholesome roots. The Bodhisattva further vows that all sentient beings may always hold reverence and faith in their hearts for good and wise spiritual friends, delight in following wise and virtuous sages, and live together with them in joy.
May all beings, upon hearing the Buddha’s name, never hear it in vain, and may they all gain direct sight in accordance with what they hear. May all beings skillfully discern and understand the Buddhas’ true teachings, and be able to protect and uphold the Buddha-Dharma. May all beings always delight in hearing all the Buddha-Dharma, accepting and upholding it, reading and reciting it, and expounding and illuminating it clearly. May all beings believe in and understand the true merit of the Buddha’s teachings, relinquish all they possess, and make offerings with reverence.
This is the dedication by the Bodhisattva Mahāsattva of the various roots of goodness cultivated over a long time through giving to śrāvakas and pratyekabuddhas, in order that all beings may attain the highest pure wisdom and supernormal powers, diligently practice without sloth, and obtain omniscience, the powers, and fearlessness.
Commentary: Again, may all sentient beings, simply by hearing the name of a Buddha, never let that merit go to waste. Wherever they hear the Buddha’s name, may they be able to see that Buddha. Again, may all sentient beings skillfully discern and understand the true teachings spoken by the Buddhas, protect and propagate the Dharma to benefit all beings, and become the best guardians of Buddhism. Again, may all sentient beings always delight in hearing all the Buddha-Dharma, receive it in their hearts, uphold it in their conduct, and never grow weary.
He also delights in reading and reciting the Mahayana scriptures, explaining them to sentient beings, and instructing them in how to practice so that they may benefit and understand the wondrous function of the Middle Way. He further vows that all sentient beings will deeply believe the teachings of the Buddhas, thoroughly understand the underlying nature of all dharmas and the true merit of the Buddhas’ cultivation, and respectfully offer the Buddhas everything they possess, even what is difficult to relinquish.
The above is the great Bodhisattva’s dedication of the roots of goodness he has cultivated when he gives chariots to those of the Two Vehicles, the Śrāvakas and Pratyekabuddhas. This is so that all sentient beings may attain the foremost supernatural powers, the foremost wisdom, and the foremost purity; always advance with courage and diligence, practice without becoming indolent, and attain all-knowing wisdom and the powers of fearlessness.
Good men and women! In these ten vows in this passage of the sutra, the Bodhisattva places special emphasis on the benefits of listening to the Dharma. The Bodhisattva wants sentient beings to hear the Buddha’s Dharma regularly, so that they may understand the true principles taught by the Buddhas and awaken great wisdom. By regularly drawing near to the Three Jewels and making offerings to them, they bring peace and joy to body and mind, attain inconceivable security, and are often respected, trusted, and admired by others.
The Bodhisattva takes such pains to urge us onto the right path, enabling us to have the karmic blessings of hearing the supreme, unsurpassed Mahayana Dharma—the ultimate truth, the great Avatamsaka teaching. This is a great opportunity, rare and difficult to encounter. It is also the wholesome root that you have accumulated over many lifetimes that has brought you this rare opportunity. I hope you will not take it lightly, thinking that what you hear every day is just the same old thing, that the principles repeated over and over are very superficial and even children know them, or that you understood them long ago. Yes, you understood them long ago. The ancients said:
“A three-year-old child can understand it; an eighty-year-old still hasn’t finished doing it.”
You may understand the principles in the sutras, but if you do not put them into practice or make any practical effort to live by them, you are no different from someone who does not understand or know them. Why do the Buddhas and Bodhisattvas never tire of repeating themselves, explaining things in detail, and giving examples to illustrate their teachings? It is because they fear that beings in future generations will take them lightly and be negligent, hearing the teachings once and then letting them go. It is like someone with two legs who wants to go here and there every day, yet simply sits in one place without moving. Whom can you blame? Are the legs refusing to obey? We come to listen to the sutras because we have faith. Once we have clearly understood the principles in the scriptures, we must put them into practice, bit by bit, gradually acting in accordance with those principles. We must learn the Bodhisattvas’ “spirit of sacrifice”—giving of themselves for the sake of others. Only then do we truly understand and clearly comprehend the Buddhadharma; only then are we truly seeking the Buddha Way. As sincere Buddhists who wish to learn the Buddhadharma, I hope you will not take this opportunity lightly or let it pass you by.
O disciples of the Buddha! When a Bodhisattva Mahāsattva gave jeweled chariots to all fields of merit, even to the poor and the lonely, he gave everything they asked for, his heart filled with joy and never weary. Yet he would reproach himself before them, saying, “I should have gone to you myself to make offerings and provide for you. I should not have made you travel from afar and become exhausted.” Having said this, he would bow and kneel, ask after their well-being, and give them everything they needed.
Sometimes he gave them a maṇi-jewel chariot, filled with the foremost female treasure of Jambudvīpa. Sometimes he gave them a gold-adorned chariot, filled with the female treasure of the human realm. Sometimes he gave them a wondrous lapis-lazuli chariot, filled with the palace’s female attendants.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Dharma-gate of dedication, he gives various kinds of jeweled carriages to all fields of merit—the pure field of merit of the Sangha—as well as to the poor, orphans, and those who are alone. He not only gives them jeweled carriages, but also gives them whatever else they need, rejoicing in his heart and showing not the slightest sign of sorrow or displeasure. To those who come to ask for alms, he says, reproaching himself: “I should have brought these things to your homes as offerings. You should not have had to labor to come from far away and become tired. I am truly sorry.” After saying this, he kneels and bows to them, then asks where they live. Whatever things they need, he gives them all, fully satisfying their wishes.
Everyone! Look at the Bodhisattva’s practice of giving: it is truly sincere and impartial, truly inconceivable. Sometimes the Bodhisattva gives them precious mani-jeweled carriages, filled with the most beautiful jewel-like women in Jambudvipa. The Bodhisattva knows that, in the hearts of sentient beings, what brings the greatest joy is seeing beautiful women. To fulfill their wishes, the Bodhisattva fills the carriages with beauties, so that sentient beings will feel joyful when they see them. Through this joy, they arouse the mind of bodhi, diligently cultivate the path, and attain Buddhahood. These precious beauties are not worldly women; they are all Bodhisattvas who cultivate the Bodhisattva path and appear as beauties in order to liberate sentient beings. They have no lustful desire. When sentient beings see them, they will not give rise to improper thoughts; instead, their minds will feel cool and at ease. Sometimes the Bodhisattva gives away precious carriages made of pure gold, also filled with precious women from the human realm. Sometimes the Bodhisattva gives away precious carriages made of lapis lazuli, filled with beautiful women who sing and dance in the king’s palace.
Or he gave various kinds of wondrous jeweled carriages, filled with maidens like celestial nymphs. Or he gave countless jewel-adorned carriages, filled with jeweled maidens of bright discernment and wisdom. Or he gave exquisite sandalwood carriages for riding; or he gave crystal-jewel carriages, all carrying jeweled maidens, filling them to capacity. Their faces were lovely and dignified, their beauty unparalleled, their garments splendidly adorned; all who saw them were delighted. Or he gave agate-jewel carriages, with anointed princes riding in them. At times he gave fragrant, durable carriages, carrying all the men and women within. Or he gave carriages adorned with every kind of jewel, carrying his beloved relatives and close family, whom it was hard to part with.
Commentary: The Bodhisattva sometimes gives away wondrous and inconceivable vehicles adorned with various precious jewels, filled with young maidens, each as beautiful as a heavenly maiden. Or he gives away vehicles adorned with many kinds of precious jewels, filled with human jewel-women, each gentle, intelligent, eloquent, and wise. Sometimes he gives away sandalwood-scented vehicles. At other times he gives away crystal vehicles, also filled with jewel-women. These women are beautiful in appearance, with exceptionally lovely features and perfect forms, unlike any women in the human world. They all wear splendid garments—not ordinary clothes—and whoever sees them feels joy and reverence. Sometimes he gives away vehicles made of agate, carrying a crown-anointed prince, that is, someone who will inherit the throne. Sometimes he gives away fragrant, sturdy vehicles filled with all kinds of men and women. Or he gives away vehicles adorned with every kind of precious jewel, filled with beautiful wives and lovely children whom he cannot bear to give up, relatives difficult to part with, his closest family members, and his most intimate friends.
O son of the Buddha! With immeasurable jeweled chariots such as these, the Bodhisattva Mahāsattva respectfully gave to each according to what they sought, fulfilling all their wishes and making them joyful and content. With this wholesome root, he dedicated the merit as follows: May all beings ride the vast vehicle of the unobstructed wheel of nonretrogression and arrive beneath the inconceivable Bodhi tree. May all beings ride the Great Dharma-Wisdom Vehicle, whose cause is purity, and throughout future eons cultivate the practices of the Bodhisattva without ever turning back. May all beings ride the vehicle in which all phenomena are devoid of inherent existence, forever free from all discriminative clinging, while constantly cultivating the path to omniscience. May all beings ride the vehicle of uprightness, free from deceit and falsehood, and travel to the lands of all Buddhas with freedom and no hindrance. May all beings abide in accordance with the vehicle of omniscience, delighting together in the Dharma of all Buddhas. May all beings ride the vehicle of the pure practices of Bodhisattvas, complete in the ten paths of liberation and the bliss of samādhi.
Commentary: Disciples of the Buddha! The Great Bodhisattva gives countless jeweled vehicles such as these, accommodating the wishes of those who seek them. With a pleasant expression and courteous manner, the Bodhisattva gives them away, enabling them to obtain the jeweled vehicles. All are satisfied and fulfilled, and their hearts overflow with joy. The Bodhisattva dedicates the merit and wholesome roots of this giving to all sentient beings, saying: “I vow that all sentient beings may ride vehicles of nonretrogression, vehicles without any obstruction, vast vehicles that reach the inconceivable Bodhi tree, where they may draw near to and make offerings to all the Buddhas.
“I further vow that all sentient beings may ride vehicles of pure causes, free of defilement, vehicles of the wisdom of the Mahayana Dharma, and diligently cultivate the Bodhisattva practices throughout future eons, extensively liberating sentient beings and never turning back to the Two Vehicles.
“I further vow that all sentient beings may ride vehicles of all the true Dharma, which has only one vehicle, forever free from discriminating thoughts and attachments, and constantly cultivate the path of omniscience.
“I further vow that all sentient beings may ride true vehicles, free of flattery and deceit, and travel without obstruction to the lands of the Buddhas in the ten directions.
“I further vow that all sentient beings may accord with and abide in the vehicle of omniscient wisdom, and find peace and joy of body and mind in the Dharma taught by the Buddhas.
“I further vow that all sentient beings may cultivate the pure Brahma conduct practiced by Bodhisattvas, fully possess the ten kinds of Buddha paths that transcend the three realms, and attain the blissful samadhi of Bodhisattvas.”
May all beings ride the vehicle of the four wheels—that is, dwell in a good land, rely on virtuous people, accumulate excellent merit, and make great vows—and thereby bring to completion all the pure, holy practices of the Bodhisattvas.
May all beings attain the vehicle of the Dharma’s radiance, which shines throughout the ten directions, and cultivate and study all the Tathāgatas’ powers of wisdom.
May all beings ride the vehicle of the Buddha’s Dharma and reach the far shore, the ultimate consummation of all dharmas.
May all beings ride the inconceivable Dharma vehicle that carries manifold blessings and goodness, and show throughout the ten directions the safe and peaceful right path.
May all beings ride the vehicle of Great Giving and cast off the defilement of stinginess.
May all beings ride the vehicle of pure precepts and uphold pure precepts as boundless as the Dharma realm.
May all beings ride the vehicle of patience and always free their minds of anger and defilement toward sentient beings.
May all beings ride the vehicle of great diligence and non-retrogression, steadfastly cultivating excellent practices and pursuing the path to Bodhi.
May all beings ride the vehicle of meditation and concentration, swiftly reach the site of enlightenment, and realize the wisdom of Bodhi.
Commentary: May all beings ride in a four-wheeled vehicle. That is: dwell in a good land, rely on virtuous people, cultivate supreme merit, and make great vows. By means of these four things, may they fully accomplish all the pure practices of a Bodhisattva.
May all sentient beings be illuminated throughout the ten directions by the radiant vehicle of the Dharma, and cultivate and learn all the wisdom-powers of the Tathagata.
May all sentient beings ride the vehicle of the Buddha Dharma and reach the far shore, the ultimate destination of all dharmas.
May all sentient beings ride the Dharma chariot, laden with inconceivable wholesome merits, and point out the peaceful, secure right path throughout the ten directions.
May all sentient beings ride the great vehicle of generosity and abandon the defilement of miserliness.
May all sentient beings ride the vehicle of pure precepts and uphold pure precepts coextensive with the boundless Dharma realm.
May all sentient beings, seated in the chariot of patience, always dwell among sentient beings and be free from the defiled mind of anger.
May all sentient beings ride the vehicle of great, unwavering diligence, steadfastly cultivate superior practices, and set their course toward the path of bodhi.
May all sentient beings, seated in the chariot of meditation, swiftly reach the place of enlightenment and realize the wisdom of bodhi.
We further pray that all sentient beings ride a four-wheeled vehicle. These four wheels represent four meanings:
Dwell in the finest realm.
Rely on good people, taking virtuous people as teachers and friends.
Accumulate supreme merit and virtue.
Make great vows to deliver all sentient beings.
Relying on that four-wheeled vehicle, they will perfectly accomplish all the pure practices of the Brahma-faring that Bodhisattvas undertake. I further vow that all sentient beings will attain the ultimate truth of the Great Vehicle Buddhadharma and unsurpassed great wisdom, whose radiance illuminates the ten directions, so that they may cultivate wisdom and the Buddha’s ten powers. I further vow that all sentient beings will sit in the Great Vehicle of Buddhadharma, attain the ultimate truth of all Buddha-dharmas, and cross over to the other shore of Nirvana. I further vow that all sentient beings will sit in the vehicle of Dharma that carries all merit, the vehicle of all wholesome karma, and the supreme Dharma vehicle beyond the reach of thought or measure; may these be revealed to all sentient beings throughout the ten directions, so that they all attain the safe, peaceful Right Path. I further vow that all sentient beings will sit in the great vehicle of giving, sweeping away all the defilements of greed and miserliness.
Commentary: Again, may all sentient beings ride the vehicle of pure conduct, always uphold pure precepts equal to the Dharma Realm and boundless, and perfect the supreme, vajra-like virtue of precepts. Again, may all sentient beings ride the vehicle of patience, always treat sentient beings with affection and loving-kindness, and be far removed from the defiled mind of anger. Again, may all sentient beings ride the vehicle of great diligence, never give rise to a mind of retreat at any time, remain steadfast in their resolve to cultivate and study all supreme practices, and courageously advance toward the path of awakening to bodhi. Again, may all sentient beings ride the vehicle of meditative concentration, swiftly reach the bodhi place of enlightenment, and realize the wisdom of awakening to bodhi.
May all beings ride the vehicle of wisdom and skillful means, their emanation bodies filling all Dharma realms and the realms of the Buddhas. May all beings ride the vehicle of the Dharma King, attain fearlessness, and constantly and universally bestow the Dharma of omniscience. May all beings ride the vehicle of unattached wisdom, able to enter everywhere throughout the ten directions without moving from the true nature of the Dharma. May all beings ride the Dharma vehicle of all the Buddhas, manifesting birth throughout the lands of the ten directions without losing or abandoning the path of the Great Vehicle. May all beings ride the supreme jeweled vehicle of omniscience, fulfilling the practices and vows of Samantabhadra Bodhisattva without weariness or exhaustion.
This is the dedication of the roots of goodness by a Bodhisattva Mahasattva who gives jeweled chariots to all fields of merit, even to the poor and those who are lonely and abandoned, in order that beings may possess immeasurable wisdom, rejoice and leap with joy, and ultimately all attain the vehicle of omniscience.
Commentary: Again, may all sentient beings ride the vehicle of wisdom, whose skillful means can freely manipulate the Thusness; may they also use hundreds of thousands of millions of emanation bodies, always filling all of space and pervading the Dharma realm, and attain the realm of the Buddhas. Again, may all sentient beings ride the king of all dharmas, perfect fearless wisdom, and always give the Dharma of omniscience to all sentient beings everywhere. Again, may all sentient beings ride the vehicle of nonattachment, which is also the vehicle of wisdom, able to enter the worlds of the ten directions wherever their minds and wishes take them; may they thoroughly understand the true principle of the nature of Dharma without obstruction, have deep and unwavering faith, not be shaken by outside arguments, and never engage in inverted conduct. Again, may all sentient beings ride the Dharma vehicle of the Buddhas, manifesting birth and extinction throughout the Dharma realms of the ten directions, yet never regress from the Mahayana bodhi mind. Again, may all sentient beings ride the supreme, unsurpassed precious vehicle of omniscience, diligently cultivate the ten great vows of the Bodhisattva Samantabhadra, fulfill those great vows, and never grow weary or tired.
When a Great Bodhisattva practices the Dharma of dedication, he gives away countless precious vehicles everywhere, making them excellent fields of merit for sentient beings. He gives equally even to the poorest and most destitute, to the most solitary and helpless. He dedicates all the roots of goodness he has cultivated to sentient beings. His purpose is to enable sentient beings to attain immeasurable wisdom, rejoice in body and mind, and obtain the vehicle of all wisdom.
Disciples of the Buddha! The Bodhisattva Mahāsattva gives away precious elephants. They are docile by nature, complete in their seven limbs, and in the prime of age and strength. Their six tusks are pure, and their mouths are rosy red like lotus flowers. Their bodies are brilliantly white, like snowy mountains. They are adorned with golden trappings and covered with jeweled nets; all manner of wondrous jewels adorn their bodies. Those who see them delight in admiring them and are never sated. They can stride ten thousand li without ever tiring.
Commentary: Disciples of the Buddha! The Great Bodhisattva once again manifests the giving of a precious elephant to sentient beings. The elephant is gentle and docile by nature, and is the finest means of transport. Its seven features—its eyes, ears, nose, throat, and so forth—are all perfect. It is also in the prime of life, strong and vigorous. Its six tusks are evenly matched and exceptionally pure and white. Its mouth is rosy red, like a great lotus blossom in bloom. Its body is robust, like a small snowy mountain, and its hair is fresh and white as snow. Its head is adorned with a golden garland, and a net of precious jewels covers its back. Its trunk is magnificently and beautifully adorned with all kinds of precious gems. As it travels along the road, everyone who sees it rejoices and praises it without end, never tiring of looking at it. Though it travels tens of thousands of miles, it never knows fatigue.
Or he gives the treasure of a docile, fine horse, complete in all its features, like a heavenly steed. A wondrous jeweled moon-disc serves as its shining adornment, and a net of bells made of pure gold is spread over it. It walks steadily and evenly; whoever rides it is safe and secure. Wherever one wishes to go, it travels as swiftly as the wind, roaming freely and unhindered throughout the four continents.
With these treasures of the elephant and the horse, the Bodhisattva either supports his parents and good spiritual friends, or gives to the poor and needy and to suffering beings. His heart is open and expansive; he feels no regret or reluctance, but only grows more joyful and delighted, and ever more compassionate. Thus he cultivates the virtues of a Bodhisattva and purifies the Bodhisattva’s heart.
Commentary: Dedicate those roots of goodness as follows: May all beings abide in the well-disciplined vehicle and increase all the merits and virtues of the Bodhisattvas. May all beings attain the vehicle of skillful means and be able to bring forth all the Buddha-dharmas at will. May all beings attain the vehicle of faith and understanding and illuminate the Tathāgata’s unobstructed wisdom and powers everywhere. May all beings attain the vehicle of setting forth and universally arouse all great vows.
The Bodhisattva may also give all beings precious horses that have been successfully tamed and trained. These precious horses are just like precious elephants: they are fully endowed with all the marks and are like heavenly horses. They are adorned with the beautiful, moon-shaped radiance of the precious wheel; a net of genuine gold covers the top of their backs, and precious bells made of genuine gold hang from their foreheads.
What is called a precious horse does not mean that it can run fast; rather, it means that its virtues are like those of a good person. So when it runs, whether fast or slow, it moves smoothly and steadily, making its rider feel safe and at ease. It also understands its master’s thoughts well: wherever its master wishes to go, it immediately understands and runs as swiftly as the wind. If you wish to travel across the four continents of the world—East Videha, South Jambudvipa, West Godaniya, and North Uttarakuru—it will certainly carry you there in peace and ease, without the slightest hindrance.
This fine horse has lofty virtues and will never serve two masters. The ancients said:
“A good horse does not wear two saddles.”
It often bravely saves its master; throughout history, people have spoken of the loyalty and devotion of fine horses. The Bodhisattva had precious elephants and fine horses, rare in the world, yet did not keep them for personal enjoyment. Instead, the Bodhisattva used them to support their parents and provide them with transportation, so they could travel conveniently, safely, and with ease. The Bodhisattva might also offer them to teachers and virtuous spiritual friends, or give them to the poor, deprived, sick, weak, and distressed, enabling them to travel conveniently, safely, and with ease.
The Bodhisattva’s compassion is vast and generous. Whenever giving material things to others, the Bodhisattva never feels regret, calculates, or acts stingily. Instead, their joy only grows, and they rejoice in having the means and the opportunity to give. In society, many people have wealth and strength, yet are unable to give. Ask them to give even a single coin to benefit the world, and they cannot do it.
Some people wish to practice giving, but do not know where to give, and cannot find anyone to receive their gifts. Therefore, the Bodhisattva rejoices in giving, with all three—the money, the material things, and the recipient—regarded as empty, and does not cling to merit. The Bodhisattva rejoices in having the opportunity to give, and at the same time feels compassion and pity for sentient beings, contemplating their suffering, which is truly layered upon layered and endless. By liberating and teaching sentient beings, the Bodhisattva is practicing the Bodhisattva path and accumulating merit. The pure virtues cultivated through practice nurture the Bodhisattva’s mind, keeping it pure and free from defilement. The Bodhisattva gives precious elephants and horses, dedicating the roots of goodness and merit to all sentient beings, and makes this vow: “May all sentient beings always abide in a well-tamed vehicle and increase their merit day by day, just as Bodhisattvas cultivate it.” Furthermore, may all sentient beings obtain the vehicle of skillful means in the Dharma, and be able to bring forth at will the teachings spoken by the Buddhas. Furthermore, may all sentient beings obtain the vehicle of deep faith in the Buddha-Dharma, clearly understand the true nature of all dharmas, and fully illuminate the Buddhas’ unobstructed wisdom and the Buddha’s ten powers. Furthermore, may all sentient beings obtain the vehicle of setting forth, and be able to arouse all great vows everywhere. That is, the great vow to benefit sentient beings, extending to the six realms and the four kinds of birth, and to go forth to save sentient beings.
May all beings be fully endowed with the vehicle of equal pāramitās and bring all equal roots of goodness to completion. May all beings accomplish the jeweled vehicle and give rise to the supreme wisdom-jewel of the Dharma of all Buddhas. May all beings accomplish the vehicle adorned with Bodhisattva practices and cause the flowers of all Bodhisattva samādhis to blossom. May all beings attain the boundless, swift vehicle, purify the Bodhisattva mind throughout countless kalpas, diligently cultivate contemplation, and fully understand all dharmas. May all beings accomplish the supreme, well-adapted Great Vehicle and, by skillful means, fully attain the Bodhisattva grounds. May all beings accomplish the highest, vast, and firm Great Vehicle, capable of carrying all beings everywhere, so that they may all reach the state of omniscience.
This is the dedication of the roots of goodness when the Bodhisattva Mahāsattva gives elephants and horses, made so that all beings may ride the vehicle of unobstructed wisdom and ultimately reach the Buddha Vehicle in full.
Commentary: Again, may all beings be fully endowed, equally, with the vehicle of the six pāramitās, cross over to the other shore, and perfectly complete all roots of goodness equally. Again, may all beings attain the jeweled vehicle, giving rise to the supreme, unsurpassed treasure of the Buddha-Dharma: omniscience. Again, may all beings attain the great vehicle, adorned with the Bodhisattva’s practices, and bring forth all kinds of flowers of samādhi cultivated by Bodhisattvas. Again, may all beings attain the boundless swift vehicle and purify the Bodhisattva mind throughout immeasurable kalpas. This shows that the work of purifying the mind cannot be accomplished in a short time: Bodhisattvas must all pass through immeasurable kalpas to purify their minds. It is hardly easy for beings who cultivate the Way to bring their deluded thoughts to a complete stop. Diligently contemplate: One must apply the mind to the subtlest points in order to understand the true principle underlying all dharmas.
If one cannot engage in subtle contemplation, one cannot clearly understand the dharmas or attain perfect enlightenment. Therefore, the Bodhisattva hopes that all beings will diligently contemplate, so that they may come to understand the dharmas. The Bodhisattva further vows that all beings will attain the most excellent and well-tamed Great Vehicle, and will skillfully use expedient means to guide and tame all beings, enabling them all to enter the Dharma-gate of the Great Vehicle and possess the merits and virtues of a Bodhisattva. The Bodhisattva also vows that all beings will ride the highest, broadest, and most steadfast Great Vehicle, which carries all beings everywhere, enabling them all to attain the stage of omniscience and the fruition of Buddhahood. These are the roots of goodness that the Great Bodhisattva dedicates when giving away precious elephants and horses. The purpose is to enable all beings to ride the unobstructed vehicle of wisdom, perfect the six pāramitās and the myriad practices, and ultimately reach the shore of Nirvana and the fruition of Buddhahood.
O son of the Buddha! When a Bodhisattva Mahāsattva gives a seat, he may give what is called a lion throne. The throne is high and spacious, exceptionally splendid and beautiful, with feet of lapis lazuli and crafted of gold thread. Soft garments are spread over it. A jeweled canopy is set above it, and it is perfumed with wondrous fragrances. Countless ornaments of varied precious jewels adorn it. A golden net is spread overhead; jeweled bells sway in the wind and produce wondrous sounds. Rare treasures, pearls, and jewels beyond number encircle and embellish it. It is an object of admiration for all the people.
The anointed Great King alone sits upon it, proclaiming the Dharma and transforming the people, while the myriad lands obey and honor him. The King further adorns his body with wondrous jewels: the Universal Radiance Jewel, the Indra’s Blue Jewel, the Great Indra’s Blue Jewel, and the Victorious Treasury Maṇi Jewel—bright and pure as the sun, cool as the moon, encircling and spread out like the stars. These are the most wondrous adornments, supreme and without equal. The Ocean’s Excellent Wondrous Jewel and the Ocean’s Firm Banner Jewel, with their extraordinary markings and varied adornments, are the most honored and supreme among the great assembly. He wears upon his head a crown-band of immaculate Jambunada gold and jewels. He enjoys the position of an anointed king and rules Jambudvīpa, endowed with immeasurable majestic and virtuous power. Making compassion his chief principle, he subdues all his enemies; whatever he commands and orders is invariably obeyed.
Commentary: Disciples of the Buddha! When a great Bodhisattva gives a jeweled throne, he may offer sentient beings the jeweled lion throne on which he himself sits. That throne is very tall and large, very spacious, supremely splendid, and exceptionally beautiful. Its legs are made of lapis lazuli, and it is fashioned from interwoven gold threads. The seat cushion is very soft, and garments are spread upon it. Above the jeweled throne, a jeweled banner is raised, and precious incense is burned, sending up fragrant smoke. Many kinds of jewels are also made into all sorts of ornaments to adorn the throne. A net woven of fine gold threads is spread overhead, and jeweled bells hang on all four sides. When the wind blows, they sway and ring out exquisite sounds. Countless rare and precious jewels are arranged as adornments all around the throne, above and below.
All the subjects came to admire that jeweled throne. After receiving the consecration, the king sat alone upon the jeweled lion throne. As he sat upon it, he proclaimed all the commands for teaching and transforming sentient beings. Not only did the people of his own kingdom acclaim and obey them; all kingdoms, great and small, near and far, submitted to his commands.
The consecrated king also adorned himself with all kinds of beautiful, rare jewels, thereby enhancing his majesty and virtue. The jewels he wore were the Universal Radiance Jewel, the Indra-blue Jewel, the Great Indra-blue Jewel, and the Supreme Treasury Maṇi Jewel. The radiance of these jewels was clear and pure like sunlight, and they gave off a coolness like the full moon. Jewels were arranged all around him, their light shining brilliantly like stars in the deep of night. This adornment, the finest and most supreme, could be called the greatest among those in the human and heavenly realms; nothing could compare with it.
In the ocean there was also an exceptionally wondrous jewel, the Ocean-Firmness Jewel Banner. Natural patterns appeared on its surface, and its outward appearance was extraordinary as well.
He possessed every kind of adornment, beyond anything one could fully imagine, and among the assembly he was truly the most honored and supreme. He also had a crown made for the king to wear, fashioned from Jambunada gold and the purest precious silk, utterly free of any stain. The king peacefully enjoyed the consecrated throne and ruled as the great king of Jambudvipa, endowed with immeasurable and mighty majestic power. Yet he did not conquer people through force of arms; instead, he made compassion his guiding principle, teaching sentient beings to observe the five precepts and the ten wholesome deeds. By practicing such righteous governance, he subdued hostile enemies who had never submitted, enabling them to receive the influence of his virtue and, joyfully and wholeheartedly, submit and become his good subjects. Wherever his teachings and commands reached, everyone obeyed.
At that time, the Wheel-Turning King gave such hundreds of thousands of millions of immeasurable, countless jeweled, ornamented seats as alms to the Tathāgata, the supreme field of merit; to the bodhisattvas, true good spiritual friends, the noble Sangha, the teachers of the Dharma, his parents and relatives, śrāvakas, pratyekabuddhas, and those who had embarked on the Bodhisattva Vehicle; to Tathāgata stupas; and even to all the poor, destitute, and unprotected. Whatever each needed, he gave to them all.
Commentary: At that time, the Wheel-Turning Sage King—the sutra passage above had previously said that a Bodhisattva manifests as the king of a great country, whose influence extends throughout the ten directions. That king of a great country rules the four quarters with benevolence and virtue and guides living beings; he is the Wheel-Turning Sage King. At that time, he used hundreds of thousands, tens of thousands, millions, billions, and innumerable jeweled seats, adorned and magnificent, to make offerings to the Tathāgata, seeking the supreme field of merit. He also made offerings to the Bodhisattvas, to true, clear-eyed spiritual friends, to the noble Sangha Treasure, to Dharma masters who spread the Dharma and benefit living beings by expounding the Buddha’s teachings, to his parents, to his relatives and elders of the clan, to the noble Śrāvakas and Pratyekabuddhas, and to the fourfold assembly of disciples who had aroused bodhicitta and were cultivating the Mahāyāna Bodhisattva path. He also made offerings to stupas and shrines enshrining the Buddha’s relics, and even to the poor, orphans, the old and the young, and those in need of compassion. Regardless of whether they were noble or lowly, the Bodhisattva gave equally to all, according to their needs, fulfilling their wishes and filling them with great joy.
By means of these roots of goodness, may the dedication be made in this way, namely:
May all beings sit upon the seat of Bodhi and be able to awaken to the true Dharma of all Buddhas.
May all beings attain the seat of sovereign freedom, attain freedom in the Dharma, be indestructible by any Vajra mountain, and be able to completely crush and subdue all armies of demons.
May all beings attain the Buddha’s sovereign lion throne, upon which all beings gaze in admiration.
May all beings attain seats adorned with every kind of wondrous treasure, innumerable and beyond description, be sovereign in the Dharma, and transform and guide sentient beings.
May all beings attain the most excellent seats in the three kinds of worlds, adorned with vast roots of goodness.
May all beings attain seats pervading worlds beyond description and beyond measure, praised without end for asamkhya kalpas.
May all beings attain the seat of great, profound, and secret merit and virtue, their bodies filling the entire Dharma realm.
Commentary: The Bodhisattva dedicates the roots of goodness from giving a jeweled throne to all sentient beings in this way. He says, “I vow that all sentient beings may sit upon the vajra throne beneath the Bodhi tree, just as the Buddha uses the One Vehicle Dharma to awaken sentient beings and help them realize the true Dharma of the Buddhas.
“I further vow that all sentient beings may come to Bodhi and sit upon a jeweled throne, attain mastery in the enjoyment of all dharmas, and be as steadfast as a vajra mountain, so that nothing can shake their faith. May they destroy and subdue all the heterodox doctrines and demonic hosts of heavenly demons and non-Buddhists.
“I further vow that all sentient beings may attain the Buddha’s sovereign lion jeweled throne, and that all sentient beings may joyfully come to behold it.
“I further vow that all sentient beings may attain a uniquely wondrous and splendid jeweled throne, whose excellence cannot be described in words. May they understand all dharmas without obstruction, use them to teach and guide sentient beings, and at every time and season act spontaneously and freely, perfectly interfused and at ease.
“I further vow that all sentient beings may attain the three most excellent jeweled thrones in the world:”
- The world of right enlightenment.
- The world of sentient beings.
- The material world.
That jeweled throne is adorned with vast roots of goodness. May all sentient beings attain this great, indescribable jeweled throne. Thus, even if its virtues were praised for asamkhyeya kalpas, they could never be fully described. May all sentient beings attain immeasurable, vast merit, as boundless as space and profound as the ocean, with the Dharma body filling the entire Dharma realm.
May all beings obtain inconceivable varieties of jeweled seats and, in accordance with their original vows, widely open the gift of Dharma to the beings they contemplate. May all beings obtain excellent and wondrous seats and manifest the inconceivable spiritual powers of all Buddhas. May all beings obtain every kind of jeweled seat, every kind of fragrant seat, every kind of flower seat, every kind of robe seat, every kind of garland seat, every kind of mani-jewel seat, every kind of inconceivable jeweled seat made of lapis lazuli and other precious materials, seats of immeasurable and indescribable worlds, seats adorned and purified for all worlds, and every kind of vajra seat, manifesting the Tathagatas’ majestic virtue and freedom as they attain supreme perfect enlightenment. This is the dedication of roots of goodness when a Bodhisattva Mahāsattva gives jeweled seats, so that beings may obtain the great Bodhi seat beyond the world and naturally awaken to all the Buddha-Dharmas.
Commentary: Again, may all beings attain inconceivable kinds of jeweled seats, in accordance with the vows they made in the past; may they remember the thoughts of beings, open vast Dharma assemblies everywhere, teach the Dharma to beings, and practice the Dharma of giving. Again, may all beings attain splendid jeweled seats, and, when seated upon them, manifest all kinds of great supernatural powers, just like the Buddhas. Again, may all beings attain every kind of seat: all kinds of incense seats, flower seats, robe seats, garland seats, maṇi-jewel seats, inconceivable, exquisitely crafted beryl-jewel seats, jewel seats in immeasurable numbers of indescribable worlds, all the purest and most magnificent jeweled seats in the world, and all vajra seats. In this way, may they manifest the Tathāgata’s great majesty and virtue, great sovereign power, and great supernatural powers, and attain unsurpassed Perfect Enlightenment.
This is the great Bodhisattva’s practice of the Dharma-gate of dedicating wholesome roots: the Bodhisattva dedicates to sentient beings the wholesome roots and merit from giving all kinds of precious seats. This is because the Bodhisattva hopes sentient beings will gain benefit and attain the precious seat of great enlightenment, which transcends the world; that they will naturally awaken to the Buddhadharma expounded by the Buddhas of the ten directions and ultimately realize the true truth of all Buddhadharma. This is called perfecting the body of wisdom, awakening without relying on others.
O son of the Buddha! When a Bodhisattva Mahāsattva gives jeweled canopies, those canopies are exceptionally splendid and precious, adorned with all kinds of great jewels, and are foremost among hundreds of thousands of millions of nayutas of supremely wondrous canopies. Their shafts are made of various jewels, and exquisite nets cover their tops. Jeweled cords and golden bells hang down all around; garlands of maṇi jewels are suspended in orderly rows. Stirred by the breeze, they produce wondrous, harmonious sounds. Jewels and treasures of every kind fill them abundantly; countless rare treasures adorn them all. The wondrous fragrances of sandalwood and aloeswood waft everywhere, and Jambūnada gold shines with pure radiance.
Thus, possessing every adornment of countless hundreds of thousands of millions of nayutas and asaṃkhyeyas of wondrous treasures, with a pure mind he offers them to the Buddha; after the Buddha’s passing, he offers them to all the stupas and shrines. Or, for the sake of the Dharma, he gives them to Bodhisattvas, spiritual friends, and renowned Dharma teachers; or to his parents, to the Saṅgha, or as a respectful offering to all the Buddha’s teachings; or to various sentient beings who are fields of merit; or to teachers, monks, and other venerable and eminent persons; or to those who have newly aroused the mind for Bodhi, and even to all the poor, destitute, and unsupported. Whoever asks for anything, he gives it all.
Commentary: Disciples of the Buddha! The Great Bodhisattva also gives all kinds of jeweled canopies. These canopies are especially wondrous and excellent, and greatly precious, for they are adorned with all kinds of jewels. Among the hundreds of thousands of kotis of nayutas of jeweled canopies, these canopies are also esteemed as the finest. Their shafts are not made of wood, but are fashioned from various jewels. Above them, jeweled nets are spread as coverings; on all four sides, jeweled cords and golden bells, strung with māṇi jewels, hang in orderly rows. When a gentle breeze blows, they produce wondrous, harmonious sounds that are pleasing to the ear. Pearls, gems, ivory, and other precious treasures fill the tops of the canopies, along with immeasurable rare and wondrous jewels used to adorn them. The canopies are also thoroughly perfumed with the most precious sandalwood and aloeswood incense. Jambūnada gold shines forth with radiance and purity, making the jeweled canopies appear exceedingly precious on the outside.
As though immeasurable hundreds of thousands, hundreds of thousands of kotis of nayutas and asamkhyeyas of precious objects, adorned in the finest array of colors, had been gathered upon that jeweled canopy. With the purest sincere mind, free of even the slightest distracting thought, the Bodhisattva offered that jeweled canopy to the Buddha, and to temples, stupas, and relics after the Buddha entered Nirvana. Or, in seeking the Dharma, the Bodhisattva gave that jeweled canopy to Bodhisattvas; clear-eyed spiritual friends; eminent monks whose virtuous conduct was widely renowned, teachers and exemplars of gods and humans; or to their parents; or to the noble and virtuous Sangha; or to all the Buddha’s teachings; or to all sentient beings, cultivating a field of merit among them; or to their own ordaining teacher, eminent and greatly virtuous monks in the Buddhist community, and venerable elders and senior prelates; or to Bodhisattvas newly awakened to the aspiration for enlightenment, and even to all the poor, the suffering, and the orphaned. No matter what kind of person came to ask for that jeweled canopy, the Bodhisattva was not in the least reluctant to part with it, but gave it to them according to their wishes, fulfilling their desires.
Dedicate these roots of goodness in this way, namely: May all beings diligently cultivate roots of goodness to bless themselves, and always be sheltered by all Buddhas. May all beings make merit and wisdom their canopy, forever free from all the afflictions of the world. May all beings be blessed by wholesome Dharma, which eradicates the dust, defilements, and burning afflictions of the world. May all beings attain the treasury of wisdom, delighting all who behold them and never wearying their hearts. May all beings use tranquil, pure dharmas as their own shelter and blessing, and all attain the ultimate, indestructible Buddha-Dharma.
Commentary: The Bodhisattva dedicates the roots of goodness gained by offering a precious canopy for the sake of sentient beings. He vows that he hopes all sentient beings will constantly strive to cultivate wholesome actions and plant roots of goodness, using those roots of goodness to protect their bodies and nurture their minds of compassion. In this way, they may receive the mindfulness, shelter, and protection of all Buddhas. He further vows that all sentient beings will use wholesome merit and wisdom to protect their bodies and minds; it can also be said that they are protected by the merit and wisdom of the Buddhas. Thus, they will forever be free from all worldly afflictions. To be forever free from afflictions means to transform afflictions into bodhi. How can afflictions be transformed into bodhi? Afflictions and bodhi are not two different things, but two sides of one thing, taking shape according to whether people’s views and understanding are right or wrong. Neither afflictions nor bodhi are apart from the world, nor are they apart from our minds. The Sixth Patriarch once said:
The Buddha-Dharma is in the world;
Awakening is not apart from the world.
To seek Bodhi apart from the world
Is like searching for a rabbit’s horns.
The meaning of these verses is that the afflictions of the world arise because we do not know how to make skillful use of them. If we know how to use them, they are inherently bodhi; because we do not know how to use them, bodhi becomes affliction. To speak of forever leaving behind all afflictions is to urge us to transform all afflictions ourselves into bodhi. We also vow that all sentient beings will always use wholesome dharmas as armor, cleanse away the defiled dharmas of the world, and transform them into purity, turning all burning vexations into coolness. We further vow that all sentient beings will obtain the treasure storehouse of great wisdom, so that they will all delight in drawing near to Him and never feel weary or satisfied. We also vow that all sentient beings will use the peaceful, pure Dharma—the wondrous, immaculate Dharma—to protect themselves, and will all attain the ultimate, indestructible Buddhadharma and become Buddhas.
May all sentient beings adorn their bodies with wholesome blessings and ultimately attain the Tathagata’s pure Dharma Body. May all sentient beings make canopies that extend everywhere, and may the wisdom of the Ten Powers bring blessings throughout the world. May all sentient beings attain wondrous wisdom, transcend the three times, and remain free from attachment. May all sentient beings attain the canopy of the Worthy of Offerings, become a supreme field of merit, and receive all offerings. May all sentient beings attain the supreme canopy, obtain unsurpassed wisdom, and awaken spontaneously. This is the dedication of wholesome roots when a Bodhisattva Mahasattva gives canopies.
Commentary: Again, he vows that all beings will skillfully safeguard their own bodies and wisdom-lives, diligently cultivate wholesome karma, and attain a pure Dharma body like the Buddha’s. Again, he vows that all beings will make jeweled canopies fill all of space throughout the Dharma realm, attain the ten kinds of spiritual powers and inconceivable wisdom, and help all beings in the world. Again, he vows that all beings will attain superior jeweled canopies of wisdom, transcend the three periods of time, and forever remain unstained by the five desires. Again, he vows that all beings will attain jeweled canopies worthy of offerings from gods and humans, become the foremost and most excellent fields of merit, and receive offerings from all gods and humans. Again, he vows that all beings will attain the supreme jeweled canopy, gain unsurpassed wisdom, and perfect their wisdom bodies; they will awaken without relying on others and naturally penetrate the subtle, profound Dharma taught by the Buddha. This is the great Bodhisattva’s practice of the Dharma of dedication: when he gives jeweled canopies and cultivates roots of goodness and merit, he dedicates that merit to all beings.
In order to enable all sentient beings to attain the canopy of self-mastery, since they can uphold all wholesome dharmas; in order to enable all sentient beings to use a single canopy to cover all lands throughout space and the Dharma realm, manifesting the Buddhas’ sovereign spiritual powers without regression; in order to enable all sentient beings to use a single canopy to adorn all worlds in the ten directions and make offerings to the Buddhas; in order to enable all sentient beings to make offerings to all Tathāgatas with wondrous banners and streamers and jeweled canopies; in order to enable all sentient beings to attain the universally adorning canopy, covering all Buddha lands without exception; in order to enable all sentient beings to attain a vast canopy that covers all beings, causing them all to give rise to faith and understanding in the Buddha; in order to enable all sentient beings to make offerings to one Buddha with countless wondrous jeweled canopies beyond description, and to do likewise at each of the countless Buddhas; in order to enable all sentient beings to attain the lofty and vast canopy of the Buddha’s enlightenment, covering all Tathāgatas.
Commentary: The Bodhisattva dedicates the roots of goodness cultivated through practice for the sake of all sentient beings, so that they may attain freely functioning jeweled canopies and be able to uphold all the wondrous Dharma taught by the Buddhas. Again, it is for the sake of enabling all sentient beings to use a single jeweled canopy to cover all of space, the Dharma realm, and the lands of the Buddhas of the ten directions; to manifest the Buddhas’ sovereign spiritual powers; and to never give rise to a mind of retreat. Again, it is for the sake of enabling all sentient beings to use a single jeweled canopy to adorn all worlds in the ten directions and make offerings to the Buddhas of the ten directions. Again, it is for the sake of enabling all sentient beings to make offerings to the Buddhas of the ten directions with the finest banners and pennants and various kinds of jeweled canopies. Again, it is for the sake of enabling all sentient beings to attain an adorned jeweled canopy that covers the lands of the Buddhas throughout the ten directions, without leaving anything out. Again, it is for the sake of enabling all sentient beings to attain the greatest, broadest jeweled canopy, which covers all sentient beings and causes them to give rise to faith and understanding in the Buddha. Again, it is for the sake of enabling all sentient beings to make offerings to each Buddha with countless jeweled canopies made of supreme, wondrous jewels. They make offerings in the same way to the immeasurable Buddhas of the ten directions. Again, it is for the sake of enabling all sentient beings to attain the tall and broad jeweled canopy of bodhi and the path to awakening, with which they can make offerings to and provide shelter for the Buddhas of the ten directions.
In order to enable all sentient beings to attain canopies adorned with every kind of maṇi jewel, canopies adorned with all kinds of jeweled necklaces, canopies adorned with all kinds of steadfast incense, canopies pure and adorned with various jewels, canopies pure and adorned with immeasurable jewels, and canopies pure and adorned with vast jewels; with jeweled nets spread over them and jeweled bells hanging down, swaying with the wind and producing subtle, wondrous sounds, universally covering the Dharma realm, the realm of space, and the bodies of the Buddhas in all worlds.
In order to enable all sentient beings to attain canopies adorned with unobstructed and unhindered wisdom, universally covering all the Tathāgatas.
Also, in order to enable all sentient beings to attain supreme wisdom.
Also, in order to enable all sentient beings to be adorned with the merits and virtues of the Buddhas.
Also, in order to enable all sentient beings to give rise to pure aspirations and wishes for the merits and virtues of the Buddhas.
Also, in order to enable all sentient beings to attain the jewel of a mind of immeasurable and boundless freedom.
Also, in order to enable all sentient beings to fulfill the wisdom of mastery over all dharmas.
Also, in order to enable all sentient beings to use all roots of goodness to universally cover everything.
Commentary: Again, it is because he wishes all sentient beings to obtain magnificent jeweled canopies made of maṇi jewels; jeweled canopies adorned with strings of every kind of jewel; jeweled canopies adorned with every kind of solid incense; jeweled canopies made of the most pure precious stones; jeweled canopies magnificently adorned with countless pure precious stones; and the greatest, most magnificent jeweled canopies adorned with pure jewels. There are also nets made of jewels. The jeweled canopies spread everywhere. Bells of real gold hang down on all four sides, swaying in the breeze and producing beautiful, wondrous sounds. These vast jeweled canopies are incomparable and can cover all of space, the entire Dharma-realm, all worlds, and even the Dharma bodies of all Buddhas.
Again, it is because he wishes all sentient beings to obtain magnificent jeweled canopies of unobscured, unobstructed wisdom. Such jeweled canopies can protect all the Buddhas of the ten directions.
Again, it is because he wishes all sentient beings to obtain supreme wisdom. Again, it is because he wishes all sentient beings to obtain great merit like the Buddha’s and adornments like the Buddha’s. Again, it is because he wishes all sentient beings to develop pure admiration for the Buddha’s merits and praise them, and to arouse within themselves a pure aspiration to seek merits like the Buddha’s.
Again, it is because he wishes all sentient beings to obtain immeasurable, boundless, sovereign jewel-minds: the most sovereign mind, which can function spontaneously and freely, as well as a superior wisdom-mind that recognizes and penetrates the true aspect of all dharmas. Only such a mind is called a jewel-mind.
Again, it is because he wishes all sentient beings to obtain spontaneously free wisdom, clearly understand the true nature and characteristics of all dharmas, and perfectly cultivate all dharmas.
Again, it is because he wishes all sentient beings to cultivate through every kind of wholesome root, protect all sentient and insentient beings everywhere, and enable them all to abide in pure Buddha-lands.
Also, wishing that all sentient beings accomplish the canopy of supreme wisdom. Also, wishing that all sentient beings accomplish the universal canopy of the ten powers. Also, wishing that all sentient beings can use a single canopy to cover all the Buddha-lands throughout the Dharma Realm. Also, wishing that all sentient beings attain mastery over the Dharma and become Dharma Kings. Also, wishing that all sentient beings attain a mind of great majesty, virtue, and freedom. Also, wishing that all sentient beings attain vast wisdom that never ceases. Also, wishing that all sentient beings attain immeasurable merit, universally benefiting all and bringing everything to completion. Also, wishing that all sentient beings use all their merits as a canopy for their minds. Also, wishing that all sentient beings bless beings with an impartial mind. Also, wishing that all sentient beings attain the canopy of great, impartial wisdom. Also, wishing that all sentient beings possess the skillful means of great dedication of merit. Also, wishing that all sentient beings obtain supreme aspirations, joy, and a pure mind. Also, wishing that all sentient beings attain wholesome aspirations, joy, and a pure intention. Also, wishing that all sentient beings attain great dedication of merit that universally benefits all sentient beings.
Commentary: Again, he wishes to enable all sentient beings to attain the most supreme jeweled canopy of wisdom. Again, he wishes to enable all sentient beings to attain the Buddha’s ten powers, which can protect all everywhere. Again, he wishes to enable all sentient beings to use a single jeweled canopy to protect all the Buddha lands throughout the Dharma Realm. Again, he wishes to enable all sentient beings to understand all dharmas without obstruction, to enjoy them freely, and to be worthy of becoming Dharma Kings, like the Buddha. Again, he wishes to enable all sentient beings to attain a mind of great majesty and freedom. Again, he wishes to enable all sentient beings to attain vast wisdom that is never lost. Again, he wishes to enable all sentient beings to attain immeasurable merit, protect all sentient beings, and also understand the ultimate fruition.
Again, he wishes all sentient beings to protect their minds with every kind of merit. Again, he wishes all sentient beings to protect other beings with an impartial mind. Again, he wishes all sentient beings to attain great wisdom and impartially protect all sentient beings. Again, he wishes all sentient beings to be fully endowed with the Dharma-gate of skillful means for great dedication of merit. Again, he wishes all sentient beings to attain the most supreme pure delight and to have very pure minds. Again, he wishes all sentient beings to know how to choose what is rightly pleasing, to keep the objects of their minds always pure, and to make all beings take delight in the Dharma. Again, he wishes all sentient beings to attain the benefit of great dedication of merit, use that benefit to benefit all sentient beings, and protect all sentient beings everywhere.
Good and faithful laypeople! The passage of the sutra above is the sixth of the Ten Dedications. In this dedication, the Bodhisattva practices sixty kinds of great giving, encompassing material giving, Dharma giving, and the giving of fearlessness. The recipients range from the Buddhas at the highest end to the countless sentient beings, the impoverished, and orphans at the lowest end.
This passage of the sutra speaks of the nineteenth act of giving: a precious jeweled canopy. When the Bodhisattva gives the jeweled canopy and dedicates the roots of goodness, he makes ten great vows for the sake of sentient beings and sets ten aims and twenty hopes in his heart. Every vow is for sentient beings; in everything, he never forgets them. In short, he hopes that sentient beings will perfect their causes and fully attain their fruits. Every word and every sentence flows from the Bodhisattva’s compassionate heart.
We have recited and heard this passage. What feelings does it awaken in us? The Bodhisattva truly takes such painstaking care to save sentient beings in future ages! What can we offer the Bodhisattva in return? How should we respond to the Bodhisattva? Everyone, we can only resolve to cultivate and practice, learn the Bodhisattva’s great compassion, and give of ourselves for the sake of sentient beings. I hope everyone will soon bring forth the mind of great compassion, for only the mind of great compassion gives rise to the bodhi mind. If we do not give rise to a compassionate mind, we cannot bring forth the bodhi mind.
O son of the Buddha! A Bodhisattva-Mahāsattva may give all kinds of supremely splendid banners and pennants: various jewels for the poles, precious silk for the pennants, and many-colored fabrics for the standards. Jeweled nets hang down as canopies, their colors and light filling all around. Jeweled bells sway gently, their notes harmonizing with one another. Strange and wondrous jewels shaped like half-moons, their Jambūnada gold light more brilliant than the sun, are placed atop the standards. According to the karmic effects manifested in various worlds, all kinds of wondrous objects are used as adornments.
Countless hundreds of thousands of millions of nayutas of such wondrous banners and pennants cast overlapping shadows and connect their radiance, shining successively one after another. Their pure, radiant light adorns the entire earth and fills the space throughout the Dharma Realm in all ten directions and in every Buddha-land.
With a pure mind and faith and understanding, a Bodhisattva-Mahāsattva gives banners and pennants as immeasurable as these to all Buddhas of the present and, after the Buddhas have passed away, to all stupas and shrines; or gives them to the Dharma Treasure, the Sangha Treasure, Bodhisattvas, good spiritual friends, Śrāvakas and Pratyekabuddhas, the assembly, or individual persons. To all who come seeking, the Bodhisattva gives freely.
Commentary: Disciples of the Buddha! Great Bodhisattvas may also give in offering all kinds of the finest banners and pennants, using precious stones of many colors for their poles, supreme embroidered silk for their pennants, and brightly colored silks for their banners. Jeweled nets are spread over them and hang down on all four sides. The light of the seven kinds of jewels and the colors of the silks fill the jeweled banners and pennants. Jeweled bells hang from them, and when the wind moves them, they ring out gentle, graceful sounds in perfect rhythm and harmony, naturally giving those who hear them a sense of transcendence from the mundane world.
There are also very rare and unusual jewels, shaped like the bright moon, whose light is the radiance of Jambudvipa gold, brighter even than sunlight. These precious and wondrous ornaments are all placed on the jeweled banners and pennants. According to the karma created by beings in the world and the retributions they experience, each and every one appears on the jeweled banners and pennants. There are also various kinds of wondrous ornaments with which to adorn them. Thus, the banners and pennants are exceedingly beautiful. Immeasurable thousands, tens of thousands, kotis, and nayutas of jeweled banners and pennants shine together like lamps, radiating an unceasing, brilliant light that illuminates the whole earth and fills the Dharma realm of space in the ten directions, adorning the lands of the Buddhas and the bodhimandas of the Buddhas in the ten directions.
Everyone! Why are we sentient beings so poor and miserable? It is because we do not practice giving. Why are our appearances so unattractive? It is because we do not offer fresh flowers before the Buddha. Why are we sentient beings so ignorant? Because we do not read or recite the scriptures before the Buddha. Why are we sentient beings all beset by every kind of affliction? Because we do not make offerings to the Three Jewels or revere the Three Jewels. Because of causes like these, nothing at all is perfect.
The Bodhisattva observes sentient beings: such causes, such results. Out of compassion for them, the Bodhisattva vows to give away their own roots of goodness and merit, dedicating them entirely to sentient beings; to teach sentient beings to practice giving abundantly; and to set an example through their own conduct, giving away immeasurable jewels and inner wealth. In one respect, this increases their own roots of goodness and merit; in another, it enables sentient beings to increase their fields of merit and adds to the adornment of the world, allowing sentient beings to attain perfection in every respect.
The Great Bodhisattva, with a pure mind, deeply believes in the Buddha-Dharma, understands the Dharma spoken by the Buddhas, and practices the Dharma of dedicating merit and the great act of giving. As the passage in the sutra above says, the Bodhisattva may give innumerable jeweled banners and pennants to all the Buddhas of the present age, or to the temples, stupas, and relics remaining after a Buddha’s passing. The Bodhisattva may give to the Dharma Treasure—that is, the sutras spoken by the Buddhas—or to the Treasure of the Worthy and Holy Sangha, to Bodhisattvas and great spiritual friends, to Śrāvakas and Pratyekabuddhas, to all sentient beings, or to those who are destitute and alone. Whoever comes asking for jeweled banners and pennants, the Bodhisattva, with equal compassion for all, gives generously to everyone who asks.
By these roots of goodness, may [they] dedicate as follows: May all beings be able to establish banners of all roots of goodness and merit, indestructible. May all beings behold banners of mastery over all Dharma, revere, cherish, and delight in them, and diligently protect them. May all beings constantly use precious treasures to copy the true Dharma, and safeguard the Dharma treasury of all Buddhas and Bodhisattvas. May all beings behold lofty, prominent banners and kindle lamps of wisdom to illuminate the world far and wide. May all beings establish steadfast banners and thereby be able to utterly destroy all the deeds of Māra.
Commentary: A Bodhisattva gives away the roots of goodness and merit through jeweled banners and pennants, dedicating them to sentient beings as follows: “May all sentient beings establish all kinds of banners and pennants of roots of goodness and merit that nothing can destroy. May all sentient beings establish banners and pennants of mastery over all Dharmas, revere and delight in the Dharma taught by the Buddhas, and diligently uphold the Dharma. May all sentient beings regularly use fine silks to transcribe the sutras, and also protect the treasury of Dharma transmitted by the Buddhas and Bodhisattvas. May all sentient beings establish lofty banners and pennants that make their aspirations manifest—form great resolve and make great vows, and completely eliminate all demonic karma.”
Why do people often have demonic karma? It is because in the past they did not heed the teachings of virtuous spiritual mentors, but kept giving rise to deluded thoughts and creating unwholesome karma. Therefore, in this life they are constantly bound by demonic karma, and nothing goes according to their wishes. If they do not want to be harassed by demonic karma in the future, they must heed the guidance of virtuous spiritual mentors in the present.
May all sentient beings establish jeweled banners endowed with the power of wisdom, so that no heavenly demon or follower of an outside path can invade or destroy their sincere resolve to cultivate the Way.
May all sentient beings behold the banner of the power of wisdom, which no Māra can destroy. May all sentient beings attain the banner of Nārāyaṇa’s great wisdom, demolishing all banners of worldly pride. May all sentient beings attain the banner of the great radiance of the sun of wisdom, whose light shines universally throughout the Dharma Realm. May all sentient beings be endowed with banners adorned with immeasurable treasures, filling all worlds in the ten directions with offerings to the Buddhas. May all sentient beings attain the banner of the Tathāgata, demolishing the false views of the ninety-six kinds of non-Buddhist paths. This is the dedication of wholesome roots when a Bodhisattva Mahāsattva gives banners and pennants, in order that all sentient beings may attain the pure path of the profoundly deep, lofty, and vast banner of Bodhisattva practice, and the banner of the miraculous powers and practices of all Bodhisattvas.
Commentary: Again, may all beings attain the greatest wisdom, firm as the banner of Narayana—the vajra-jeweled banner—which can completely eradicate the faults of conceit and arrogance in everyone in the world. Again, may all beings attain the great, luminous wisdom, whose light shines forth like the sun in a cloudless sky at midday, using the radiance of wisdom to illuminate all ten Dharma realms. Again, may all beings be fully endowed with innumerable magnificent jeweled banners, to make offerings to the Buddhas in the worlds of the ten directions. Again, may all beings attain the Buddha’s banner, which can eradicate all the wrong knowledge and wrong views of the ninety-six kinds of non-Buddhist heretics.
The above is what a great Bodhisattva does when practicing the Dharma of transference: when giving jeweled banners, the Bodhisattva dedicates the roots of goodness cultivated through that act. The Bodhisattva hopes that all beings will attain the banner of Bodhisattva practice, profound and lofty, establish the Dharma banner, and attain the banner of the Bodhisattvas’ supernatural practices, as well as the pure path—the pure path of awakening cultivated by Bodhisattvas.
Disciples of the Buddha! The Bodhisattva Mahāsattva opens all the treasure vaults and gives countless wondrous precious treasures—asaṃkhyeya hundreds of thousands of millions of nayutas—to all the innumerable sentient beings, giving to each according to their wishes, with no reluctance or regret. With these roots of goodness, the Bodhisattva dedicates merit as follows: May all sentient beings constantly behold the Buddha Jewel, abandon ignorance, and cultivate right mindfulness. May all sentient beings attain the complete, radiant Dharma Jewel and protect and uphold the Dharma treasury of all Buddhas. May all sentient beings be able to embrace the entire Sangha Jewel, provide abundantly and make offerings, never growing weary or content. May all sentient beings attain the unsurpassed mind-jewel of omniscient wisdom, purify the mind of Bodhi, and never regress. May all sentient beings attain the wisdom jewel, enter all Dharmas universally, and have minds free of doubt.
Commentary: Disciples of the Buddha! When a Great Bodhisattva opens the treasury of all kinds of precious jewels, this refers to the sixteen kinds of wisdom jewels—that is, the eight kinds of patience and the eight kinds of wisdom. The Bodhisattva gives hundreds of thousands of billions of nayutas of rare and wondrous treasures to immeasurable numbers of sentient beings, providing them with whatever they require, without the slightest reluctance in their heart.
The Bodhisattva dedicates the roots of goodness accumulated through giving to sentient beings in this way: “May all sentient beings constantly see the Buddha, thereby abandoning foolish thoughts and conduct and cultivating the true Dharma of the Buddhas.”
The Bodhisattva further vows: “May all sentient beings fully attain the radiant Dharma Jewel, enter deeply into the treasury of the sutras, possess wisdom as vast as the sea, perfectly understand and penetrate the principles of all dharmas, protect the treasury of the Buddhas’ Dharma, and uphold the Dharma taught by the Buddhas.
“May all sentient beings always be embraced by the Sangha Jewel, receive the teachings and guidance of the Three Jewels—the Buddha, Dharma, and Sangha—know how to give to and make offerings to the Sangha Jewel, delight in helping the Sangha Jewel, and devote themselves wholeheartedly to every Buddha-related undertaking, without ever ceasing.
“May all sentient beings attain the unsurpassed wisdom-prajna jewel of the mind, wisdom that penetrates everything and understands every meaning and all varieties of the worldly and supramundane. May they cultivate the pure path of awakening and bodhi in their minds, never retreating at any time.
“May all sentient beings attain the most precious wisdom jewel, enter deeply into all kinds of wondrous Dharma, and never give rise to even the slightest doubt about any dharma in their minds.” May all beings be endowed with all the jewels of the Bodhisattvas’ virtues, and reveal, expound, and proclaim immeasurable wisdom. May all beings attain the immeasurable wondrous jewels of merit and virtue, and cultivate and fulfill the wisdom of the Ten Powers of perfect enlightenment. May all beings attain the wondrous samadhi and the jewel of the sixteen wisdoms, and ultimately bring their vast wisdom to full perfection. May all beings attain the jewel of the supreme field of merit, and awaken to and enter the Tathagata’s unsurpassed wisdom. May all beings become the foremost and unsurpassed lords of treasures, and expound all Dharmas with inexhaustible eloquence.
This is the dedication of roots of goodness by a Bodhisattva Mahasattva when giving all kinds of treasures, so that all beings may fully attain the supreme jewel of wisdom—the Tathagata’s unobstructed, pure eye-jewel.
Commentary: Again, may all sentient beings be endowed with the Bodhisattva path practiced by Bodhisattvas, accumulate every kind of treasury of meritorious virtues, and expound the Bodhisattvas’ immeasurable, boundless great wisdom. Again, may all sentient beings obtain immeasurable and innumerable supreme, wondrous treasures of merit, cultivate and attain Buddhahood—the Perfect, Complete Enlightenment—and obtain the Buddha’s ten powers and wisdom. Again, may all sentient beings attain inconceivable meditations and the sixteen kinds of wisdom treasures, and obtain the Buddha’s unsurpassed wisdom. Again, may all sentient beings become the supreme, unsurpassed, foremost treasure-lord—the fruition of Buddhahood—and, with inexhaustible eloquence, expound to sentient beings the various Dharma-gates spoken by the Buddhas. Those vows all flow forth from the great Bodhisattva’s compassionate mind through the practice of dedicating merit! The Bodhisattva gives away the jewels of roots of goodness and meritorious virtues, dedicating them to all sentient beings, wishing that every sentient being may attain perfect fulfillment, the foremost wisdom jewel, and a pure, unobstructed jewel-eye like the Buddha’s.
O son of the Buddha! A Bodhisattva Mahāsattva may give various wondrous adornments as a gift, namely, all kinds of adornments for the body, making the body pure and beautiful, all of them pleasing and fitting. The Bodhisattva Mahāsattva regards all sentient beings in the world equally, as though each were an only child, and wishes them all to attain pure, adorned bodies; to achieve the supreme happiness of the world and the bliss of the Buddha’s wisdom; to abide in the Buddha-Dharma; and to benefit sentient beings. With hundreds of thousands of millions of nayutas of such various wondrous jeweled adornments, the Bodhisattva diligently practices giving. When practicing giving, the Bodhisattva dedicates all roots of goodness in this way, namely:
Commentary: Disciples of the Buddha! A Great Bodhisattva may give in charity all kinds of beautiful adornments. These include all kinds of bodily adornments that make the body pure and wondrous. The Great Bodhisattva regards all sentient beings in the world equally, as though each were his only child, and wishes to enable them all to attain pure, adorned bodies; to achieve the highest happiness in the world; to delight in the Buddha’s wisdom; to abide in the Buddha Dharma; and to benefit sentient beings. He diligently practices giving, offering hundreds of thousands of kotis of nayutas of such splendid and beautiful precious adornments. When giving, he dedicates the roots of goodness in this way: May all beings attain unsurpassed, beautiful adornments, and adorn gods and humans with pure merits and wisdom. May all beings obtain pure adornments, and adorn their own bodies with pure merit. May all beings attain beautiful, splendid marks, and adorn their own bodies with the marks of a hundred blessings. May all beings attain marks that are splendid and unconfused, and adorn their own bodies with every mark.
O disciples of the Buddha! The Great Bodhisattva may also give the finest and rarest adornments in the world. These include ornaments worn on the body, which make the body pure, dignified, and noble, and are appropriate to one’s station. With eyes of impartial compassion, the Great Bodhisattva regards all sentient beings throughout the Dharma realm as though each were His only child. Therefore, He wishes all sentient beings to have bodies that are both pure and adorned, and to attain the truest happiness and joy in the world. He also wishes them to attain all the wisdom and Dharma joy of the Buddha, abide in the Buddha’s Dharma, and benefit all sentient beings. With hundreds of thousands of millions of nayutas of such excellent and magnificent adornments of every kind, He constantly practices giving.
When the Bodhisattva practices giving, he dedicates all the roots of goodness he has cultivated in this way: “May all sentient beings attain the most supreme, excellent and beautiful adornments, and use these pure merits and wisdom to adorn the sages and worthy ones among humans and the gods. May all sentient beings attain adorned bodies free from even the slightest defilement, and use the pure blessings they cultivate to adorn their own bodies. May all sentient beings attain inconceivably supreme, beautiful, perfect, dignified and upright features, and adorn their own bodies with a hundred blessings—the various good deeds and merits.” Why do all Buddhas have splendid and dignified marks? It is because, from the very beginning when they first aroused the aspiration, they passed through inconceivable kalpas, doing good in every lifetime and never doing evil. They never failed to do even the smallest good deed, nor committed even the smallest evil. They accumulated wholesome karma little by little, grain by grain, even if it was as small as a speck of dust, and cultivated merit even as slight as a hair. In this way they attained hundreds, thousands, tens of thousands, and millions of blessings—so many that they cannot all be expressed—and, over a long time, perfected the thirty-two marks and eighty characteristics of excellence. If each of us is born with well-formed features, all four limbs intact, and middling-to-superior intelligence, and then gets to hear the true Mahayana Dharma and renounce the household life to practice, none of this is accidental. It is because we cultivated and accumulated blessings over many lifetimes. Therefore, everyone should arouse a joyful mind and practice diligently.
Again, may all sentient beings attain features that are not disordered, with their five facial features proper and well-proportioned, all harmoniously coordinated, so that those who see them immediately feel reverence and affection. May they naturally display a noble and dignified bearing that inspires respect without fear. May their physiques and limbs be complete and well-formed in every way, and may they adorn their bodies with all these excellent marks.
May all sentient beings attain the mark of adornment with excellent, pure speech, and be endowed with every kind of inexhaustible eloquence. May all sentient beings attain the mark of adornment with the sound of all virtues, with a pure voice that brings joy to those who hear it. May all sentient beings attain the mark of adornment with the Buddhas’ words, which are pleasing and delightful, causing all sentient beings to rejoice upon hearing the Dharma and cultivate pure practices. May all sentient beings attain the mark of adornment of the mind, enter profound meditative concentration, and behold all the Buddhas everywhere. May all sentient beings attain the mark of adornment with retention, illuminating all the Buddhas’ true Dharma. May all sentient beings attain the mark of adornment with wisdom, adorning their minds with the wisdom of the Buddha.
Commentary: This is the dedication of roots of goodness when the Bodhisattva Mahāsattva generously gives all kinds of adornments, in order that sentient beings may be endowed with all immeasurable Buddha-Dharmas, perfected and adorned with merit and wisdom, and forever free from all arrogance and heedlessness.
Again, may all sentient beings attain skillful means and unobstructed eloquence, and expound the wondrous, pure Dharma for sentient beings. The preceding passage spoke of the Bodhisattva’s purified bodily karma; this passage speaks of the Bodhisattva’s purified verbal karma. He also vows that sentient beings’ verbal karma be purified, that they adorn their dignified bodily forms with skillful, pure speech, and possess every kind of inexhaustible eloquence, teaching and transforming those sentient beings who hold prejudiced views and doubts about the Buddhadharma. May this cause them to dispel their obstructive views and knowledge, rejoice in their hearts, become convinced, and take refuge in the Buddha’s teaching. Again, may all sentient beings attain sounds endowed with every kind of virtue, and adorn their bodily forms with those sounds.
Everyone’s voice has a great bearing on their life. Some people have a dignified appearance and a large build, but as soon as they open their mouths to speak, their voices sound like bellows. Some have indistinct voices that are unpleasant to hear; others have voices that rise and fall, high and low. A person’s voice is not acquired through practice, but comes from the merit and blessings they have gained through wholesome deeds over many lifetimes. Even if you have unobstructed eloquence and speak like flowing water, speaking so beautifully that heavenly flowers rain down, if your voice is not pleasant, your audience may still lose interest. But if you have a refined, graceful, and pure voice, then even before people have met you, simply hearing you speak will delight them. Those who were originally lost in delusion may suddenly feel as though they have heard the sound of drums and bells, awakening them. Regardless of what you say, they may hear your voice and awaken to the Way. Anyone with a pure voice must be virtuous and practice a life of purity. Thus it is said: “A pure voice delights those who hear it.” Again, may all sentient beings be endowed with the wisdom to understand things and people, as well as skill in speaking, so that their words delight and gladden those who hear them. Like the Buddhas, may they adorn their bodily appearance with their words. When sentient beings hear you expound the Dharma, may their bodies and minds truly be at ease and filled with the joy of the Dharma. Those who were originally unable to cultivate the Way may awaken and cultivate pure conduct simply by hearing your voice. Again, may all sentient beings attain purity of mental karma and adorn their bodily appearance with a pure mind. The mind is the master of the eyes, ears, nose, tongue, and body—the five faculties—and it is the most wise. The best thing for the mind is to abide always in stillness, cultivate meditation, and enter deeply into meditative concentration.
Thus, one can see all the Buddhas throughout the ten directions and the three periods of time. They further vow that all sentient beings may cultivate and study all kinds of teachings, clearly understand how to apply all the teachings and their true meanings and principles, and put them into practice in accordance with the teachings and the Dharma. “Dharani” means “to gather all teachings and retain immeasurable meanings.” With this mind, they comprehend the spirit, power, and practice, adorn their bodily appearance, and contemplate and thoroughly understand the true Dharma of the Buddhas of the ten directions. They further vow that all sentient beings may attain superior wisdom and, guided by wisdom’s clear and discerning expression, conduct themselves and interact with others with transcendent nobility, thereby adorning their bodily appearance, and use wisdom like the Buddha’s to adorn their own pure minds.
The above third aspiration, for the purification of the three karmas, means that when a great Bodhisattva gives away all kinds of adornments, they dedicate the roots of goodness to sentient beings. The Bodhisattva wishes and hopes that all sentient beings will be endowed with the countless virtues of the Buddha’s teachings, attain supreme wisdom, perfect their adorned features, and forever be free from the faults of conceit, self-importance, arrogance, and heedlessness.
O virtuous faithful ones! Bodhisattvas diligently cultivate the path, never becoming idle by day or night. They use the merit of purifying the three karmas to cultivate and adorn their bodies and minds. They also vow that all beings will diligently cultivate the three karmas, making their body, speech, and mind pure. Only then can they attain pure roots of goodness and merit and perfect their adornment with auspicious bodily marks.
We who practice and study the Way must never be heedless, at any hour or moment. We must especially pay attention to the three karmas and strive diligently without slackening. If we accumulate wholesome merit through daily practice and plant great roots of goodness, then, by diligently practicing in this way through the ages, we will naturally accomplish the work of the Way and perfect our own adornment with auspicious marks.
These marks, however, are cultivated. But if you are born with an ugly appearance, and everyone who sees you feels no joy and keeps away from you, it will not be easy to teach living beings.
In that year, Patriarch Bodhidharma came to China. The Chinese saw his face covered in beard, with thick eyebrows and large eyes, and were frightened when they saw him from afar. So for more than ten years, Patriarch Bodhidharma sat facing a wall and taught very few sentient beings. Only the Second Patriarch, Shen Guang, knelt for nine years in his quest for the Dharma and even cut off one of his arms before receiving the true transmission, in which mind seals mind. This is how today’s Chan school came into being. Now I have come to the West to propagate the Dharma and teach you to practice and study Buddhism. I also teach you to cultivate roots of goodness and merit, so that you may adorn your physical appearance.
How does one cultivate roots of goodness and blessings? Where does one cultivate? Cultivating and practicing the Way also requires a place to settle oneself. Now the conditions for this opportunity have ripened: it is at the City of Ten Thousand Buddhas. The City of Ten Thousand Buddhas needs ten thousand Buddhas to adorn it. It is called the City of Ten Thousand Buddhas not because ten thousand Buddhas have already become Buddhas, but because ten thousand Buddhas will become Buddhas: they have already brought forth the Bodhi mind, are bringing forth the Bodhi mind now, and will bring forth the Bodhi mind. City of Ten Thousand Buddhas, City of Ten Thousand Buddhas—all ten thousand Buddhas will become Buddhas.
O sons of the Buddha! When a Bodhisattva Mahāsattva has received the jeweled maṇi crown and the central jewel in the topknot upon attaining the consecrated rank of Sovereign King, he gives them universally to sentient beings, with no stinginess or attachment in his heart. He constantly and diligently cultivates this practice, becoming a great giver. He cultivates and studies the wisdom of giving, strengthens the faculty of relinquishment, and, with skillful wisdom and a vast heart, gives generously to all.
Commentary: Disciples of the Buddha! The Great Bodhisattva gives away the crown of a monarch who has undergone the consecration ceremony—that is, the ceremony of ascending the throne—the royal crown made of precious maṇi jewels, and the jewel hidden in the topknot. That jewel is possessed only by a king: whoever has this jewel in his topknot is a consecrated king. Yet this consecrated king does not consider his throne precious; he can even give it all away to every sentient being. Whoever comes to ask, he gives to them, with absolutely no thought of being unable to let it go. When practicing giving, a Bodhisattva first uses wisdom to contemplate causes and conditions; he does not give blindly. On the one hand, he diligently cultivates the six pāramitās; on the other, he continually studies the wisdom and methods of giving practiced by the Buddhas, and at all times acts as a great benefactor. By cultivating the wisdom of giving, he can increase his wholesome roots of generosity. Thus, his mind is especially broad: he gives material things without the slightest calculation and treats all recipients equally, making no distinction between enemies and loved ones, but giving to all sentient beings.
By dedicating those roots of goodness in this way, namely:
May all beings be consecrated by the Dharma of all Buddhas and attain omniscience.
May all beings possess a complete crown protuberance, attain supreme wisdom, and reach the other shore.
May all beings, with the wondrous wisdom jewel, universally embrace beings and lead them all to the pinnacle of ultimate merit.
May all beings attain the Wisdom Jewel Crown and become worthy of the world’s reverence and respect.
May all beings adorn their heads with the crown of wisdom and become sovereign kings of all dharmas.
May all beings have a luminous jewel of wisdom fastened atop their heads, so that none in all the worlds can see them.
Commentary: The Bodhisattva dedicates to sentient beings the roots of goodness and merit gained by giving a jeweled crown, as follows: “May all sentient beings receive the anointing with Dharma-water bestowed by all Buddhas, and thereby attain the wisdom of all-knowledge. May all sentient beings possess the full mark of the fleshly protuberance, the invisible crown of the head, attain the foremost wisdom, and reach the farther shore of Nirvana. May all sentient beings possess supreme, wondrous jewel-like wisdom with which to embrace all other sentient beings, enabling them all to perfect their merit and reach the highest summit. May all sentient beings attain unsurpassed, excellent wisdom, which is like the king of all jewels; may they reach the highest pinnacle and truly receive the reverent homage and prostrations of all beings in the world. May all sentient beings use wisdom as a jeweled crown to adorn their heads and become sovereign kings among all phenomena. May all sentient beings always have a wisdom jewel bound upon their crowns, visible to every ordinary being and sage in the worlds of the ten directions.” This means that the light of wisdom shines throughout the ten directions, and everyone can see it.
May all sentient beings be worthy of receiving the world’s homage, attain the crown of wisdom, and illumine the Buddha-Dharma. May all sentient beings wear the crown adorned with the Ten Powers, fully endowed with the pure ocean of wisdom-jewels. May all sentient beings reach the summit of the Great Earth, attain omniscience, perfect the Ten Powers, and vanquish the demons and their retinues at the summit of the Desire Realm. May all sentient beings attain the foremost, unsurpassed Crown King, and obtain the crown of the radiance of omniscience, which none can outshine.
This is how a Bodhisattva Mahāsattva dedicates the roots of goodness when giving a jeweled crown: so that sentient beings may attain the wondrous jeweled crown of wisdom, the purest abode of supreme knowledge.
Commentary: This is the dedication of roots of goodness by a great Bodhisattva when the Bodhisattva gives away a precious crown, in order to enable sentient beings to attain the supreme pure wisdom and the wondrous mani crown of wisdom.
The Bodhisattva further vows that all sentient beings may perfect every virtue and truly become worthy of receiving the reverence and prostrations of people in the world; may also attain the transcendent wisdom of Prajñā and understand all the Buddha-Dharma. He further vows that all sentient beings may wear crowns upon their heads, adorning themselves with ten kinds of majestic powers like those of a Buddha. Their wisdom may be as vast and profound as the ocean, and pure and clear. He further vows that all sentient beings may reach the highest summit of the great earth, attain omniscient wisdom, and accomplish the Buddha’s ten kinds of majestic spiritual powers; may eradicate the harmful desires of the Desire Realm, as well as the evil views of celestial demons and non-Buddhist sects, together with the demons’ retinues. He further vows that all sentient beings may attain the unsurpassed, foremost crown of the king, and obtain unsurpassed wisdom-light, which nothing in the world can obscure or surpass. This is how the great Bodhisattva dedicates the roots of goodness when giving a precious crown, hoping that sentient beings may attain the foremost wisdom, the purest fruition, and the wondrous jeweled maṇi crown of wisdom.
O children of the Buddha! When a Bodhisattva Mahāsattva sees beings in a dark prison, shackled and fettered, their bodies bound, unable to sit or rise at ease, beset by every kind of suffering, without relatives or acquaintances, with no refuge and no one to rescue them, naked and emaciated, suffering acute agony that is hard to endure, the Bodhisattva gives up all possessions and wealth, wife and children, relatives and retinue, and even his own body, to rescue those beings from prison, just as the Bodhisattva of Great Compassion and the Bodhisattva King Wonderful Eye did. Having rescued them, the Bodhisattva gives each whatever they need, removes their afflictions, and brings them peace and safety. Then the Bodhisattva gives them the unsurpassed treasure of the Dharma, leading them to abandon heedlessness, abide in wholesome roots, and remain unwavering in the Buddha’s teaching.
Commentary: Disciples of the Buddha! When a Great Bodhisattva sees any sentient beings in a dark prison, imprisoned and bound in chains and shackles, unable to stand or sit comfortably, with every kind of suffering afflicting their bodies, and with no relatives or friends, nowhere to turn for help, and no one to rescue them; with no clothes to cover their bodies, cold, hungry and thirsty, and emaciated like sticks of firewood—such suffering is truly difficult to endure. Seeing sentient beings in such a pitiful state, the Bodhisattva immediately gives away all their wealth and jewels, even their spouse and children, their relatives, and even their own body, and goes to the prison to rescue those beings. Their actions are like those of Greatly Compassionate Bodhisattva Avalokiteshvara, who rescues sentient beings. They are also like those of Bodhisattva Wonderful-Eyed King, who willingly sacrifices himself for others. After rescuing those suffering beings from prison, the Bodhisattva gives them whatever they need, relieving their suffering and troubles and bringing peace to their bodies and minds. Then the Bodhisattva expounds the Buddha’s Dharma to them and explains the sutras, enabling them to abandon their faults of heedlessness, understand the benefits of living contentedly and observing the rules, and realize that, as human beings, they must cultivate good deeds, nurture their own roots of goodness and merit, and have deep faith in the Buddha’s Dharma. Within Buddhism, they will never give rise to a mind of retreat.
O sons of the Buddha, when a Bodhisattva Mahāsattva rescues sentient beings in prison, he dedicates his roots of goodness in this way:
May all sentient beings be ultimately liberated from the bonds of craving and attachment. May all sentient beings sever the stream of birth and death and ascend to the shore of wisdom. May all sentient beings eliminate ignorance, cultivate wisdom, and be liberated from all the bonds of affliction. May all sentient beings destroy the bonds of the three realms, attain all-knowing wisdom, and ultimately emerge from them. May all sentient beings forever sever every knot and bond of affliction and reach the shore of wisdom, the ground free from afflictions and obstructions. May all sentient beings be free from all stirring thoughts, reflection, and discrimination, and enter the ground of equal, unmoving wisdom.
Commentary: To draw the assembly’s attention and encourage beings in future generations to take this seriously, Bodhisattva Vajradhvaja once again called out loudly, “Disciples of the Buddha! When a Great Bodhisattva goes to a prison and sees the beings there suffering, living in misery, it is as if he himself were suffering. So he thinks about how he can save them. If he cannot rescue them from their suffering, the Bodhisattva cannot eat well or sleep peacefully.” Dear faithful followers! You will surely wonder: Don’t Bodhisattvas have supernatural powers? Why, then, do they seem like ordinary people who cannot eat or sleep peacefully? Indeed, do you think Bodhisattvas and ordinary people are two different kinds of beings? In essence, they are one and the same; the only difference is that a Bodhisattva’s mind is always devoted to sentient beings, while an ordinary person’s mind is devoted to themselves. A Bodhisattva loves others as themselves. They have great loving-kindness and bring happiness to everyone; they have great compassion and save people from the sea of suffering. Because they use great loving-kindness and compassion to relieve suffering and rescue those in distress, they are called Bodhisattvas. You, I, and others, if we have compassionate hearts, can likewise be called Bodhisattvas by everyone.
Judging by appearances, the Bodhisattva’s way of thinking seems more foolish than that of ordinary people. Day and night, the Bodhisattva diligently cultivates the path, tirelessly journeying about for the sake of sentient beings and exerting every effort to cultivate wholesome roots and merit, dedicating it all to sentient beings. Yet this foolishness is directed upward, advancing toward the path to Buddhahood. Ordinary people consider themselves clever, but in fact they are heading downstream, toward the realms of the six destinies. This spirit of foolishness in the Bodhisattva takes one beyond the three realms; it is the manifestation of the great wisdom of foolishness. Anyone who wishes to learn from the Bodhisattva must first learn to accept disadvantage and not take advantage of others. Accepting disadvantage means giving of oneself for others; taking advantage means being selfish. The Bodhisattva sees sentient beings as all being of one body, and so wishes to enter the prison to save them. When the Bodhisattva goes to save sentient beings, the Bodhisattva dedicates to all sentient beings in its entirety the wholesome roots and merit cultivated and accumulated bit by bit, and also makes a great vow: May all sentient beings truly be liberated from the bonds of craving and attain freedom of body and mind. Greed and craving are two invisible chains that bind people and rob them of freedom, leaving them only affliction and suffering. Yet everyone is immersed in affliction and cannot awaken to it; they even regard it as a second life. Originally, when we are born, we possess a pure nature—the nature that is inherently good. But year after year, indulging in the five desires seeps into our true nature, and our originally pure nature becomes defiled. Greed and craving then arise, we lose our own nature, and ignorance and affliction follow. Bound by them, we cannot be liberated. Greed and craving are shackles; to suffer without freedom is to be in prison.
At present, the Bodhisattva vows to encourage and help us break free from the bonds of craving—to escape these shackles by letting go of every desire for wealth and precious jewels, material pleasures, vanity and empty fame, a beautiful wife and lovely children, and every position of power. Only then can we attain true liberation. If there is even one small thing we cannot let go of, we will remain forever bound and suffering in the prison. The Bodhisattva also vows that all sentient beings will put an end to the cycle of birth and death. What is meant by the stream of birth and death? That is, the mind of craving. Because of craving, the mind does not grow weary or seek release, and commits evil deeds; thus one remains forever in the stream of birth and death, within the six realms of cyclic existence. What must one do to end the stream of birth and death? One must practice diligently and discern the path, attain the first fruit of Arhatship, enter the stream of the Dharma-nature of the noble ones, and go against the current of the six sense objects followed by ordinary beings. Only by ending the stream of birth and death can one rise to the shore of wisdom and dispel ignorance, revealing the Dharma-nature.
May all sentient beings also eradicate foolish thoughts and actions. To eradicate foolishness is to dispel ignorance; only then can one understand the harm caused by craving, for craving is the stream of birth and death. By eradicating foolishness, one dispels ignorance, and thereafter wisdom will arise and grow.
Just as the sun rising means daytime, daytime is like wisdom. When the sun sets, it means darkness; darkness means ignorance. The sunlight is like the radiance of the Buddha shining everywhere. Once the Buddha’s radiance shines upon your body, all afflictions and bonds are liberated. People are all delighted to hear words of praise. If they hear others scolding them, afflictions immediately arise. In fact, if you regard scolding as praise, then nothing happens. Why should the difference between scolding and praise make the difference between happiness and anger? That is being turned by circumstances. Everyone who cultivates the Way must develop the power of concentration to remain in control and acquire the skill of turning circumstances, so that they are not turned by them. I often urge you to remember these two phrases, and hope you will apply them skillfully; they are a great help to your cultivation. This is also a way to eliminate ignorance, develop wisdom, and free yourself from all the bonds of affliction.
I further pray that all sentient beings may eliminate the bonds of the Three Realms—the Desire Realm, the Form Realm, and the Formless Realm—where beings give rise to delusion, create karma, and undergo its consequences. Once a thought of ignorance arises, all kinds of karma are created accordingly. When the bonds of the Three Realms have been eliminated, one will transcend the Three Realms, attain true supramundane wisdom, and forever be free from their bonds.
Furthermore, may all sentient beings forever sever all accumulated afflictions and fetters, including greed, anger, delusion, pride, doubt, wrong views, and specifically identity view, view of extremes, attachment to rites and rituals, and false views. Once these roots have been eradicated, they will forever be free of the bonds of accumulated afflictions. Then they will attain freedom of body and mind, reach a realm where nothing is obstructed, and cross over to the far shore of wisdom.
Going from ignorance to the far shore of wisdom sounds very simple. But if you do not put it into practice and sincerely cultivate, and merely talk about meditation, or are like a stone-headed person who talks without practicing, then you will never reach the far shore of wisdom. Therefore, I hope that everyone who cultivates and studies the Way will be able to gather their minds and make them one, and gradually, step by step, head toward bodhi.
Again, may all sentient beings be free from all unnecessary scattered thoughts, constantly gather their minds in one place, contemplate the Dharma, and abide in unmoving stillness, so that they may respond and attain spiritual penetration. With no more deluded thoughts or thinking, and no longer making distinctions about any realm, they will attain the realm of cultivation known as samādhi. Therefore, this is called a mind without discrimination and an intent without deliberation, entering into equal, unmoving wisdom. Samādhi can give rise to wisdom; with samādhi, wisdom will arise.
Commentary: That is the dedication of wholesome roots by the great Bodhisattva when He saves sentient beings in prison, so that they may enter the all-encompassing wisdom of the Tathagata.
Again, may all sentient beings be liberated from all bonds of craving and desire—that is, from deluded thoughts and thoughts of sexual desire. These improper thoughts bind people’s bodies and minds so that they cannot move. To free themselves from the bonds of craving and desire, they must forever renounce the desires cherished by worldly people; only then can they attain purity within the Three Realms. If they are not attached to the thoughts of desire in the three realms, they can escape the Three Realms and attain the bliss of tranquil purity.
Again, may all sentient beings attain supreme aspirations and happiness, and receive the protection and mindfulness of all Buddhas of the ten directions, who expound all Dharma-gates of practice, enabling sentient beings to practice in accordance with the teachings.
Again, may all sentient beings attain a liberated mind that is unattached and unbound, free and at peace, with their wishes fulfilled; may their minds and thoughts extend throughout the Dharma Realm, pure and undefiled like space.
Again, may all sentient beings attain spiritual powers like those of Bodhisattvas, travel to the worlds of the ten directions to teach and transform sentient beings, tame those who are stubborn, and cause them all to bring forth the mind of enlightenment, leave behind all the sorrow and suffering of the world, and abide in the great vehicle of the Buddha Dharma, which is equal for all.
This is the dedication of roots of goodness by a great Bodhisattva when rescuing sentient beings who suffer, imprisoned by the bonds of craving and sensual pleasure. The purpose is to enable all sentient beings to attain the wisdom of the Buddha.
Buddha’s sons! When a Bodhisattva Mahāsattva sees prisoners bound at five points and suffering every kind of torment, guarded and driven onward to the place of execution, with their lives about to be taken, having relinquished all the comforts of Jambudvīpa and about to part forever from their relatives and friends, set upon a high stake and butchered with a knife, or pierced through the body with a wooden spear, wrapped in cloth, drenched with oil, and burned—suffering such hardships and every kind of torment—the Bodhisattva, seeing this, gives up his own body and suffers in their place. Such were Bodhisattva Ajita, Bodhisattva King of Supremely Excellent Conduct, and countless other great Bodhisattvas, who, for the sake of sentient beings, gave up their own bodies and lives and endured every kind of torment.
Commentary: Disciples of the Buddha! A Great Bodhisattva sees sentient beings imprisoned, with cangues around their necks, their hands bound and their feet shackled, unable to move and suffering terribly. On top of that, the jailers who oversee the prisoners often demand their possessions. If they do not get what they want, they subject the prisoners to all kinds of cruel punishments, seeking to execute them and take their lives. These pitiful prisoners, suffering in jail, must give up all their possessions in Jambudvipa and the things they enjoy using for amusement every day. They must also part forever from their relatives, family, and friends. They are led to a very high place, where knives are used to cut their flesh into pieces, or spears are thrust into them, piercing their bodies, or oil is poured over their clothes and they are set on fire. Seeing these cruel scenes and the punishments inflicted on the prisoners, how could the Bodhisattva not feel heartbroken? Therefore, he resolves to give up his own body and go to the prisoners to take their place, enduring their cruel and painful punishments. Just like Bodhisattva Ajita and Bodhisattva Superior Excellent Conduct, who, as they practiced the Bodhisattva path to save sentient beings, often gave up their lives to rescue them. Not only did those two Bodhisattvas do so; countless other Bodhisattvas, too, often give up their own bodies to save sentient beings, vowing to take their place in enduring every kind of bitter suffering.
At that time, the Bodhisattva said to the master, “I vow to give up my body and take that person’s place in death. Let sufferings such as these be given to me. As for that person, do with him as you please. Even if the suffering were countless times greater than his, I would still undergo it so that he might be liberated. If I see that person being put to death and do not give up my body and life to rescue him from his suffering, then I cannot be called one who abides in the Bodhisattva mind. Why? Because I have aroused the mind of Bodhi for all-knowledge in order to protect and rescue all sentient beings.”
Commentary: At that time, the Bodhisattva said to the prison warden: “I am willing to give my body in exchange for the life of the person undergoing torture. Whatever suffering that person endures, I will endure it all. Punish me just as you would that person; you may punish me however you wish. Even if you want me to endure immeasurably and boundlessly more suffering than that person, I will willingly accept it. I only ask that you release that person from suffering and set them free.”
The Bodhisattva said: “If I see sentient beings undergoing such punishments, about to be killed, and do not give up my life to save them or use gold and money to ransom their lives, then I cannot be called someone who has aroused the aspiration to become a Bodhisattva, practices the Bodhisattva path, and abides in the fruit of the Bodhisattva. Why? Because I protect the lives of all sentient beings just as I protect my own life. When I see sentient beings suffer, it is as though I myself were suffering. Therefore, I vow to protect all sentient beings. I arouse the aspiration for awakening and the path to enlightenment, for all wisdom—that is, for the sake of saving sentient beings.”
O disciples of the Buddha! When a Bodhisattva Mahāsattva gives up their own body and life to save sentient beings, they dedicate their roots of goodness in this way, saying: May all sentient beings attain an ultimate life that is uninterrupted and inexhaustible, and forever be free from all calamities, oppression, and distress. May all sentient beings abide in the Buddhas, receive all-knowing wisdom, be endowed with the ten powers, and receive a prediction of Bodhi. May all sentient beings universally rescue all conscious beings, cause them to be fearless, and forever lead them out of the evil destinies. May all sentient beings attain all life and enter the realm of the wisdom of immortality. May all sentient beings forever be free from enemies, suffer no calamities, and always be embraced by the Buddhas and spiritual friends. May all sentient beings abandon all knives, swords, weapons, and instruments of suffering, and practice various pure and wholesome deeds.
Commentary: Disciples of the Buddha! When a great Bodhisattva willingly gives up His body and life to save sentient beings, He dedicates to them the roots of goodness He has accumulated through the practice of giving, saying:
“May all sentient beings attain the true life that never ceases—the Dharma body—and forever be free from the three calamities, the eight difficulties, and all other afflictions and persecutions. May all sentient beings be able to follow the Dharma taught by the Buddhas, practice it diligently and sincerely, draw near to the Buddhas, abide in reliance upon them, attain the wisdom of all Buddhas, and possess the ten kinds of awesome spiritual power. May they also receive a prediction of Buddhahood. Before each Buddha becomes a Buddha, He receives a prediction from the Buddhas of the ten directions, which foretells that He will become a Buddha in a future life, what His Buddha-name will be, what His land will be called, how long He will remain in the world during the great kalpa, and so on.
“May all sentient beings be able to protect and save every living creature, so that they suffer no fear and forever leave behind the three evil paths. May all sentient beings have long lives and reach the realm of deathlessness, free from ignorance and possessing wisdom alone. May all sentient beings forever be free from those who harbor enmity and intent to harm, and from people with unwholesome intentions; may they encounter no danger or calamity, and may they always be protected and upheld by the Buddhas and their spiritual friends.
“May all sentient beings be free from thoughts of slaughter and warfare, so that ‘the weapons are put away in the storehouse and the horses released to the mountains,’ and they may enjoy days of peace and prosperity. May people live in harmony with one another and with animals. May there be no weapons of violence—swords, spears, or other arms—and no instruments of suffering such as stocks, fetters, or chains. May all sentient beings endowed with consciousness learn to cultivate every kind of pure, wholesome action and leave behind all impure, unwholesome actions.”
May all beings be free from every fear and, beneath the Bodhi tree, subdue Mara’s armies. May all beings be free from fear of great assemblies, have pure and fearless minds regarding the unsurpassed Dharma, and be able to utter the supreme lion’s roar. May all beings attain unobstructed lion-like wisdom and practice right action in all worlds. May all beings reach the place of fearlessness and always be mindful of rescuing suffering beings.
This is the dedication of roots of goodness made when the Bodhisattva Mahāsattva gave up his own body and life to save those prisoners who were about to be executed: so that beings might be free from the suffering of birth and death and attain the supreme, wondrous bliss of the Tathāgata.
Commentary: This is the great Bodhisattva’s dedication of roots of goodness when He gave up His own life to save prisoners facing execution, in order to enable sentient beings to escape the suffering of birth and death and attain the Tathāgata’s supreme, wondrous bliss.
Again, may all beings be free from every fear, sit beneath the Bodhi tree and attain Buddhahood, subduing the armies of Mara, heavenly demons, and non-Buddhists. Again, may all beings not fear the awe-inspiring virtue of the great assembly, but be able, in a vast Dharma assembly, to expound the supreme, unsurpassed Dharma to beings without timidity. Because their minds are pure and undefiled, they roar the lion’s roar and teach and transform beings. Again, may all beings attain the lion’s wisdom, unobstructed by anything, and cultivate the true path in the worlds of the ten directions. Again, may all beings reach the Pure Land of Ultimate Bliss without fear, ever mindful of the beings still drowning in the sea of suffering; may they vow to return to birth and death, save beings everywhere, and be born together in the Land of Ultimate Bliss.
That is the dedication of the roots of goodness and accumulated merit of the great Bodhisattva, when He gave up His own life to save prisoners who were about to be executed. Hoping that all sentient beings might forever escape the suffering of being bound by birth and death and attain the supreme, unsurpassed bliss of peaceful stillness, like the Buddhas, the Bodhisattva made this great vow.
O sons of the Buddha! The Bodhisattva-Mahāsattva gives a supplicant his lotus-flower topknot, as did Bodhisattva King Jewel Topknot, Bodhisattva Excellent Wondrous Body, and countless other bodhisattvas.
At that time, the Bodhisattva saw the beggar coming and felt joyful. He said to him, “If you now need a lotus-flower topknot, come and take mine. This topknot of mine is the finest in Jambudvipa.” As he spoke these words, his mind remained undisturbed; he thought of no other undertaking, renounced the world, aspired to quiescence and ultimate purity, was diligent and sincere, and directed himself toward omniscience. Then he took a sharp knife and cut off the lotus-flower topknot from his head. It fell to the ground. Joining his palms, he gave it with single-minded intent.
Commentary: Disciples of the Buddha! In the preceding sutra passage, the great Bodhisattva gave external wealth to all sentient beings. Now he gives them internal wealth—his body, mind, nature, and life; his head, eyes, marrow, and brain. In this instance, he gives his topknot along with the scalp. When we look in the main hall, we see a round, black protuberance high on the Buddha’s head, raised like a small mound of flesh. This is the ushnisha, the fleshy crown protuberance, one of the Buddha’s thirty-two marks. Bodhisattvas also have this fleshy crown protuberance, which is attained through the merit of cultivation. If someone comes to ask a Bodhisattva for his ushnisha, he will not begrudge it. In ancient times, for example, the Bodhisattvas King Jeweled Topknot and Superior Wonderful Body, along with countless other Bodhisattvas, all gave their ushnishas to those who came to ask for them.
When the Great Bodhisattva wished to give away his topknot together with the scalp, and saw someone come to ask for it, he felt great joy and said to the petitioner, “If you wish to have my topknot together with the scalp, you may take it from my head. My topknot is the finest in all of Jambudvipa; it is renowned as the best.”
As he spoke these words, there was not the slightest fear or agitation in his heart. He gave no thought to anything; he was able to relinquish everything, giving up all things in the world. With a single-minded resolve, he delighted in tranquil meditation, hoping to attain true purity. He diligently cultivated and studied the Buddha’s path, purified the three karmic actions, and freed himself from the two hindrances—the hindrance of afflictions and the hindrance to knowledge. Upright in character and straightforward in heart, he sought only to attain omniscient wisdom.
Then he took a sharp knife and cut the topknot, together with the scalp, from his head. He brought it before the petitioner, knelt with his right knee touching the ground, joined his palms, and respectfully offered the topknot together with the scalp to the one who had come to ask for it.
Mindfully recollecting the practices of all Buddhas and Bodhisattvas of the three times, one gives rise to great joy and supreme bliss. In the midst of all dharmas, the mind opens to understanding; one does not cling to suffering, and fully knows that painful feelings are signless and unborn, that all feelings arise in dependence on one another and do not abide permanently. Therefore, I should be like all Bodhisattvas of the past, future, and present who cultivate great relinquishment, generate deep faith and delight, and seek all-knowing wisdom without ever retreating, without relying on the teachings or power of spiritual friends.
When the Bodhisattva Mahāsattva makes this gift, he dedicates these roots of goodness in this way, saying: “May all beings attain an invisible crown of the head and complete a Bodhisattva’s topknot like a stupa. May all beings have dark-blue hair, diamond-like hair, and fine, soft hair, capable of eliminating all afflictions of beings. May all beings have glossy hair, thick and dense hair, and hair that does not encroach upon the forehead.”
Commentary: At that time, the Bodhisattva was single-minded and undistracted, mindfully contemplating the practices cultivated by the Buddhas and Bodhisattvas of the three times. He felt great joy, and his own aspirations grew stronger as he rejoiced in their fulfillment. Regarding the principles of the Dharma taught by the Buddhas, things that had been unclear in the past suddenly became clear in his mind. Although he cut off the topknot on his head to give as an offering, he did not consider it a hardship. For the Bodhisattva understood: “Endure suffering, and it will end;
enjoy blessings, and they will end.” Suffering has no inherent substance, nor any “characteristic” or “arising”; it is, by its very nature, emptiness. The five aggregates of form, feeling, perception, mental formations, and consciousness, though they constantly arise together, do not always exist with any effect. Therefore, I, the Bodhisattva, should follow in the footsteps of all Bodhisattvas of the past, present, and future, and together cultivate the Dharma-gate of great giving; hold great assemblies of giving; and arouse immeasurable minds of great joy and great equanimity. I deeply believe that only by faithfully practicing the teachings of the Buddhas can one find true joy in the Dharma. With single-minded devotion, I seek the wisdom of the Buddha above, fear no hardship I may undergo, and never abandon my vows. I have made this resolve not because a spiritual benefactor instructed me or strengthened me with their power, but because I myself have aroused the aspiration, and my will delights in practicing this great giving.
When the Great Bodhisattva gives his topknot in charity, he dedicates the merit and roots of goodness he has cultivated to sentient beings in this way: “I vow that all sentient beings will attain the invisible crown—their crowns will be unseen. Only Buddhas possess this adornment, the invisible crown. May sentient beings cultivate merit and be able to perfect a Bodhisattva’s topknot like a jeweled stupa. I further vow that all sentient beings will have blue-black hair, or hair like vajra, or smooth, soft hair, and will be able to eliminate the eighty-four thousand kinds of affliction among sentient beings. I further vow that all sentient beings will have lustrous, glossy hair, close-set and thick, which does not encroach upon the forehead, is very orderly, and looks truly beautiful.”
May all beings attain soft, supple hair that grows down to their temples and forehead. May all beings attain hair like the svastika, with curls turning to the right like a conch. May all beings attain the Buddha’s hair-mark and forever be free from all accumulated afflictions. May all beings attain radiant hair whose light shines throughout the worlds of the ten directions. May all beings attain hair that is orderly, like the Tathagata’s hair, pure, wondrous, and unblemished. May all beings attain hair forming a stupa at the crown of the Worthy of Offerings, so that those who see it are as if seeing the Buddha. May all beings attain the Tathagata’s unstained, unattached hair and forever be free from all darkness, obscuration, dust, and defilement.
This is the dedication of the roots of goodness when the Bodhisattva Mahasattva gives a lotus-flower garland: for the sake of enabling beings to have tranquil minds, to perfect all dharanis, and to attain the Tathagata’s omniscience and ten powers.
Commentary: The Bodhisattva further vows that all beings may have soft hair. Why? Whether the hair is soft or coarse can reveal a person’s temperament—whether they are gentle and agreeable or stubborn. Stubborn people find it difficult to cooperate with others because they have a strong temper. People with soft hair have a gentle disposition. We who cultivate and study the Way should always pay attention to controlling our tempers and reducing our afflictions and anger.
The Bodhisattva further vows that all beings may have hair arranged in the shape of a swastika, with curls turning to the right. The Buddhas’ hair is curled to the right like a conch shell. The Bodhisattva further vows that all beings may have hair like the Buddha’s and forever be free from the eighty-four thousand accumulated afflictions. “Accumulated afflictions” refers to the little faults some people have. Those without major illnesses have minor illnesses; if they have no minor illnesses, they have little quirks—this is what is meant by accumulation. For example, in everyone’s life there are different preferences, such as tastes in food and drink. In short, greed, anger, delusion, arrogance, and doubt are the accumulated habits of sentient beings. If we can forever leave behind these bad habits, we will forever be free from all accumulated afflictions.
Again, may all beings have radiant hair, whose radiance can illuminate the worlds in the ten directions. Again, may all beings have hair that is free of disorder, straight and smooth, untangled, pure and beautiful, and uniform in color without variation, like the Buddha’s hair. Again, may all beings attain the stupa-shaped topknot of one worthy of offerings from gods and humans, so that anyone who sees it will feel as though they are seeing the Buddha’s hair. Again, may all beings have hair as pure as the Buddha’s, free from defilement, forever apart from every dark veil of dust and defilement.
The vows above are the dedication of the great Bodhisattva’s roots of goodness when he gave away a lock of hair together with the scalp. He did so in order that the minds of all beings might always abide in tranquil, pure concentration, give rise to no other deluded thoughts, and all attain the various perfect dhāraṇīs, the powers of mantra and retention, the Buddha’s true wisdom of all modes, and the Buddha’s ten great spiritual powers.
Dear faithful devotees! The Bodhisattva makes vows again and again; the vows are boundless and inexhaustible. To save and liberate sentient beings, the Bodhisattva makes each vow with thorough care, never ceasing. Therefore, this is called an ocean of vows: the power of the vows is profound and bottomless, vast and without limit.
The Bodhisattva sees sentient beings born from impurity and dying amid impurity, endlessly transmigrating in impurity. Therefore, the Bodhisattva vows to save sentient beings and free them from impurity, enabling them all to attain purity of body and mind.
The Bodhisattva pities us for being ignorant and lacking wisdom, continually doing upside-down things. The Bodhisattva also vows to teach and transform sentient beings, enabling us to open our wisdom and the eye of the mind, bask in the light of the Buddha, and enjoy unsurpassed Dharma joy.
The Bodhisattva further sees that we are blind and ignorant, unable to distinguish suffering from happiness. Therefore, the Bodhisattva instructs us to understand our circumstances and remain composed whether we experience suffering, happiness, or neither suffering nor happiness. When facing adverse circumstances, we must be patient and break through the barrier of suffering; when facing favorable circumstances, we must not become attached, but understand that everything is impermanent. Whatever circumstances we encounter, we should have the power of concentration to remain unmoved, clear and lucid.
Only with the strength of will and determination to transform our circumstances can we eliminate afflictions and suffering. Practitioners in particular must pay even greater attention to this. The Bodhisattvas even worry that our appearance at birth may not be sufficiently dignified. From the top of our heads to the soles of our feet, there is not a single detail about us that they have not considered. They dedicate all their merit to us; with every vow, they make wishes on our behalf, hoping that every sentient being may attain complete perfection and fulfillment. Just think about it! Is there anyone in the world more compassionate than the Bodhisattvas? When they dedicate merit, they include everyone without exception, regardless of good or evil, good or bad, rich or poor, noble or humble, male or female, young or old, friend or foe. They wish that all may receive the benefits of their dedication. Their hearts are truly impartial! We must quickly bring forth great compassion. Only from great compassion can the mind of bodhi arise, and only then can we repay the Bodhisattvas’ profound kindness.
O disciples of the Buddha! The Bodhisattva Mahāsattva gave his eyes to all who came to beg, as did Bodhisattvas such as the Bodhisattva Joyful Conduct, the Bodhisattva Moonlight King, and countless other Bodhisattvas who practiced the wisdom of giving. When the Bodhisattva Mahāsattva gave his eyes, he aroused a pure mind of giving eyes, a pure mind of the eye of wisdom, a mind grounded in the light of the Dharma, a mind of direct realization of the unsurpassed Buddha Way, and a vast mind of dedicating [his merit] to wisdom. He aroused a mind of impartial giving, like that of the Bodhisattvas of the three times; a mind of indestructible pure faith in the unobstructed eye; and a joyful mind of welcoming and receiving those who came to beg.
Commentary: Disciples of the Buddha! The Great Bodhisattva now gives his own eyes to someone who has come to ask for them. Bodhisattvas such as Bodhisattva Joyful Practice and Bodhisattva Moonlight King, along with countless other Bodhisattvas, have all given their eyes before. When this Great Bodhisattva gives his eyes, his mind is very pure, without the slightest trace of defilement; with sincere and wholehearted intent, he gives his eyes to the person who has come to ask for them.
Some people have eyes that shine with light and can see things very far away. This is because in the past they gave their eyes. Others have eyes but cannot see things; this is because in the past they did not earn the merit of giving their eyes.
When I put it this way, I think it will raise a question in your minds: if you do not give your eyes to someone else, then of course you will have good eyes; but if you give your eyes to someone, you will no longer have eyes. This way of thinking is the shallow view of worldly people, and it runs counter to the law of cause and effect. Giving means letting go. The more you give to others, the more you will have; the more you give, the greater the resulting blessings and merit. The Earth Store Sutra says: “Give up one and gain ten thousand rewards.” There are many wealthy people in society who cannot bring themselves to give to the poor. They would rather waste their material wealth on indulging themselves in the five desires. Look at the destitute and suffering orphans: they have no clothes to keep them warm, and not enough food to fill their stomachs. They are people lacking in merit and virtue. So we should not be afraid that if we give to them, we will have nothing left.
When a Bodhisattva gives away an eye, the Bodhisattva gives rise to a pure wisdom mind, hoping that the eye given will become the pure wisdom eye of the person who asks for it. The Bodhisattva also reflects on the merit of giving away an eye and dedicates it to all sentient beings throughout the Dharma realm, hoping that they will all give rise to vast wisdom. The Bodhisattva further resolves to give equally, in the same way as the Bodhisattvas of the three times. The Bodhisattva also resolves to have eyes that are not subject to any obstruction, and eyes of impartial compassion that look upon all sentient beings as the closest of relatives.
With pure and steadfast faith, the Bodhisattva understands the truth of the Buddhadharma without obstruction, has not the slightest doubt, and is not swayed by heterodox views. Toward the person who asks for the Bodhisattva’s eyes, the Bodhisattva gives rise to great joy. The Bodhisattva also embraces sentient beings who have an affinity with the Dharma, teaches them, and inspires them to give rise to the perfect bodhi mind.
For the sake of bringing all supernatural powers to perfection, for the sake of giving rise to the Buddha-eye, for the sake of expanding the great Bodhi mind, for the sake of cultivating great loving-kindness and compassion, and for the sake of subduing the six faculties, one should arouse one’s mind toward such dharmas.
Commentary: Why does the Bodhisattva wish to earn merit by giving away his eyes? Because he hopes to attain all genuine spiritual powers, and the merit of giving is especially difficult to relinquish, yet he is able to relinquish it. In fact, one need only earnestly cultivate pure practices to attain spiritual powers; when one’s cultivation reaches perfection, one will naturally evoke and attain them. Also, in order to attain Buddhahood, one will open the Buddha-eye. The radiance of the Buddha-eye is like the light of a thousand suns; it can shine throughout the entire Dharma realm. The ancients had a verse that says:
The divine eye sees through without obstruction;.
The Dharma eye observes only the conventional;
The Buddha eye is like a thousand suns,
illuminating differences while seeing their essence as one.
“The divine eye is unobstructed”: A person with the divine eye can see all activities in heaven; the five lights and ten colors are all within their sight. Below, they can see every kind of activity of all sentient beings, even the tiniest things. About ten thước beneath the ground, they can also see all treasures clearly. But they must not give rise to greed and take them at will as their own. Once they do, the divine eye will never shine again.
“The fleshly eye is obstructed and cannot see through.” The fleshly eyes of ordinary people can see only things in front of them; they cannot see through walls, much less see things hidden behind obstacles. But the fleshly eye referred to here can see things concealed by obstacles; it can see people, ghosts, spirits, and Buddhas.
“‘The Dharma eye only contemplates the conventional.’ The Dharma eye sees the true nature of all dharmas, but it does not belong to conventional truth. Nevertheless, the Dharma eye can also see things that ordinary people cannot see. It is like when we recite a sutra: our eyes have to look at the sutra book, reading slowly, one character, one sentence, one line at a time. If we cultivate the pure Dharma eye, then all of empty space and the entire Dharma realm become sutras. Whatever you take delight in, whichever sutra you like, they are all there. Moreover, you can read them more than a hundred times faster than ordinary people, and understand the meaning of the sutras clearly and thoroughly.
“The wisdom eye fully comprehends true emptiness.” The wisdom eye penetrates the principle of true emptiness: the ultimate truth is that true emptiness is not nothingness, and wondrous existence is nonexistence. “The Buddha eye is like a thousand suns.” The light of the Buddha eye is like a thousand suns shining, illuminating the Dharma realms in all ten directions, so that everything is seen clearly, as though in the palm of one’s hand.
Ordinary people, to outward appearances, seem to have only two physical eyes. In fact, everyone has five kinds of eyes (the five eyes), but because they do not cultivate, cling to the five desires, and lead lives in which neither body nor mind is pure, even their physical eyes grow weaker day by day. How, then, could one speak of opening the five eyes? Even sages who have opened the divine eye, the physical eye, the Dharma eye, and the wisdom eye do not use them often. Rather, they skillfully observe the conditions and use them only when necessary. They certainly must not become arrogant or self-satisfied, or these abilities will lose their effectiveness. In any case, true sages who have realized the fruit absolutely do not commit such a childish mistake. When their merit from cultivation and their practice reach the fourth fruit of Arhatship, they attain the three knowledges and the five supernatural powers, and will never regress. The three knowledges include the knowledge of the divine eye.
To increase his vast bodhi mind, a Bodhisattva must cultivate the merit of giving away his eyes. Why do so many people lose heart halfway through their practice? Because their resolve in the Way is not firm, their bodhi mind does not grow or become vast, and they lose heart when faced with adverse circumstances. Monastics in particular are often enticed by the realm of the five desires and cannot pass the trial of the demon of desire. I hope that all four groups of disciples practicing the Buddha’s path will continually strengthen their bodhi mind.
The Bodhisattva cultivates great loving-kindness and compassion, and therefore performs the meritorious act of giving his eyes. Good people! If everyone had a compassionate heart, would they still see the faults of sentient beings? Could they still find other people displeasing to the eye? Would they still feel affection for some and dislike for others, or think some people good and others evil, giving rise to these kinds of discriminatory thoughts?
In this world, each person has a different standpoint and different thoughts. As a result, individual opinions give rise to disputes over right and wrong, opposition, conflict, and slander; this can go further, to scenes of bloodshed and killing. All this happens because there is no compassion or tolerance, because one’s attachment to one’s own views is too deep and one’s anger too intense. If everyone had a mind as vast as empty space throughout the Dharma Realm, would there still be quarrels over whose view was right and whose was wrong?
I often say to you: A toilet is the dirtiest place, but does that mean the world does not need toilets? I want everyone to know that it is impossible. Whether rich or poor, high or low, everyone wants to eat delicious food. But once it has been eaten and digested, what is excreted is something no one wants to look at, and it is very foul. At that point, if you don’t use a toilet to get rid of it, what other way is there to deal with it? Venomous snakes and wild beasts harm people, but Heaven has a love of life—could you eradicate every one of them? So we should not judge others, or look for what is wrong in their every word and deed. We must cultivate a heart that forgives others. Those who have left the home life to cultivate the Way must especially be compassionate and forgiving, treating good and bad people alike. We should use compassion to transform evildoers; they are precisely the ones we are meant to guide. Cultivating roots of goodness and merit is most effective when directed toward evildoers. Above all, we must not abandon people when we see them make mistakes, or disparage others because they do not think as we do. That only nourishes our anger and stifles the seeds of our own bodhi.
I have a few rather simplistic thoughts—one might call them my maxims for how to conduct oneself and treat others—and I’d like to share them with you. If you think they’re right, don’t hesitate to put them into practice; if you don’t think they suit you, you can come up with your own standards instead. That would be even better.
“‘Sự sự đô hảo khứ.’ It means that everything goes well: Whatever the matter, there’s nothing at all.” “Afflictions are difficult to bring to an end.” This means that afflictions are hard to eliminate completely; they are the hardest thing to sever completely.
“True ability is not to become angry.” It means truly not giving rise to anger—if you truly do not get angry with others.
“Then you obtain a priceless treasure.” It means you will gain a priceless treasure: not getting angry is a priceless treasure. No matter what the circumstances are—good or bad, favorable or unfavorable—even when someone hits or insults you, do not get angry. Accept adverse circumstances as favorable and cultivate the practice of patience. In this way, without even waiting to obtain a priceless treasure, you will become the wealthiest tycoon in the country.
“Again, do not resent others.” That means not holding a grudge against people; taking it one step further, not blaming Heaven or reproaching others.
“Everything can be good.” It means that all things are good; at that point, your mind is expansive and serene, and everything feels to your liking and as you wish.
“Afflictions will never arise.” This means that afflictions will never arise. Everything goes as you wish, so what afflictions could there be? “Anger and resentment have been completely eliminated.” This means that because one is broad-minded, tolerant of others, and willing to yield to them, anger has nowhere to arise in the mind. In this way, it naturally disappears completely, leaving nothing behind.
“Where can karmic enmity find you?” What does that mean? You don’t harbor anger toward others or envy them. You get along harmoniously with everyone, and wherever you go, the place becomes cool and peaceful. Everyone likes you and feels close to you. So could you still have enemies? “Always worrying that others are in the wrong.” It means you’re still concerned that other people aren’t right. You feel this person is wrong, and that person is displeasing to you. You’re constantly finding fault, your heart full of resentment: this is wrong, that is wrong.
“That is endless suffering.” In other words, the suffering has not ended this way: neither being wrong nor being right is acceptable; one is always troubled and gets angry over everything. Isn’t that just bringing suffering upon yourself? Who can take your place? Bodhisattvas of great loving-kindness and great compassion never seek anything from sentient beings. When sentient beings do good, they give rise to joy; when sentient beings have faults, they give rise to compassion, taking sentient beings’ faults as their own. That is why it is said that Buddhas and Bodhisattvas do not see the faults of sentient beings.
Bodhisattvas also subdue the six faculties—the eyes, ears, nose, tongue, body, and mind—so that they are not defiled by the five desires. Their minds remain firm and are not disturbed by the six faculties or the six sense objects, nor are they deluded by the six sense objects. They lead the six faculties away from the stream of the six sense objects followed by ordinary beings and into the stream of the Dharma-nature of the sages. Practicing the merit of giving one’s eyes is precisely a way of subduing the six faculties. Based on the teachings of the Dharma mentioned above, one should give rise to the aspiration to study the Dharma and cultivate the Way.
O disciples of the Buddha! When a Bodhisattva Mahāsattva gives away his eyes, he feels loving joy toward the one who begs, establishes an assembly for giving, and increases the power of the Dharma. He renounces worldly attachment, views, and heedlessness, severs the bonds of desire, and cultivates Bodhi. Whatever that person seeks, his mind remains peaceful and unmoving; he does not go against that person’s wishes, but fulfills them all, while always following the nondual practice of giving. With this wholesome root, he dedicates the merit in this way: “May all beings obtain the supreme eye and show the way to all.” May all sentient beings attain unobstructed eyes and open wide the Treasury of Wisdom. May all sentient beings attain pure physical eyes, whose radiance sees clearly through everything, with nothing able to obscure them. May all sentient beings attain pure heavenly eyes and fully see the karmic causes and results of sentient beings’ birth and death.
Commentary: Disciples of the Buddha! When a Great Bodhisattva gives an eye, boundless joy arises in his heart toward the person asking for an eye. He also establishes a great assembly for giving on that person’s behalf, and helps sentient beings deepen their confidence in the Buddha-Dharma. He enables sentient beings to understand how to renounce worldly, defiled craving and all the wrong knowledge and views in the world, and to completely sever such wanton and improper conduct, together with the bonds of desire, so that they may cultivate the wholesome roots of the bodhi path to enlightenment. In the assembly for giving, the Bodhisattva presents their requests, and in the mind of… He has no stinginess, nor does he calculate or hesitate. His mind is calm and composed, at ease and unmoved; he is joyful and delighted, does not go against the wishes of sentient beings, and brings each and every one to fulfillment. The Bodhisattva does not give by chance; he constantly accords with sentient beings, making the practice of giving and relinquishment his nondual Dharma-gate of cultivation. The Bodhisattva gives away and accumulates roots of goodness, dedicating them to sentient beings in this way: He says, “I vow that all sentient beings—including those born from wombs, eggs, moisture, and transformation; those with perception and without perception; those with form and without form; those neither with perception nor without perception; those neither with form nor without form, and so on…” May all sentient beings attain eyes of supreme radiant illumination, able to clearly point out and guide sentient beings toward what is right, so that they may walk the true and luminous path. May all sentient beings also attain eyes unobstructed by anything, able to reveal and expound the vast treasury of wisdom. May all sentient beings also attain pure physical eyes. Though called physical eyes, they are exceedingly pure and can see everything: near or far, large or small, all seen clearly. Their eyes are radiant, and nothing external can block or conceal them. May all sentient beings also attain pure heavenly eyes, able to look into the heavens and see the causes in the past and effects in the future, as all sentient beings in the world revolve through birth and death, as well as the deeds of all sentient beings in creating karma and receiving its consequences throughout countless eons—all seen with perfect clarity.
May all sentient beings attain the pure Dharma eye and be able to enter the Tathagata’s realm in accordance with it. May all sentient beings attain the eye of wisdom and relinquish all discriminative grasping and attachment. May all sentient beings possess the Buddha eye and be able to awaken to all dharmas. May all sentient beings attain the universal eye, unobstructed throughout all realms. May all sentient beings attain the pure eye free from the cataract of delusion and realize that the realm of sentient beings is empty, with nothing whatsoever. May all sentient beings possess the pure, unobstructed eye and attain the ultimate ten powers of the Tathagata.
This is how the Bodhisattva Mahāsattva dedicates the roots of goodness when giving away his eyes: so that sentient beings may attain the pure eye of omniscience.
Commentary: The Bodhisattva further vows that all beings may attain the pure Dharma eye, clearly illuminate the true aspect of all dharmas, understand the truth of their true aspect, and practice in accordance with that truth, entering the realm of the Buddha. The Bodhisattva also vows that all beings may attain the eye of great wisdom, clearly understanding all worldly phenomena and principles, without giving rise to discriminatory thoughts or grasping and clinging in ways that create delusions. People grasp and cling because they lack the eye of wisdom and are merely deluded, attached to a self. The Bodhisattva further vows that all beings may attain the complete Buddha eye and awaken to the nature of all dharmas as illusory and magical.
Again, may all sentient beings attain universal vision and be far removed from ignorance, as though the diseased film had been cut away from their eyes, so that the light is unobstructed. May they attain bright eyes endowed with great wisdom, penetrating that the realms of sentient beings are inherently empty and have no existence. Because sentient beings cling to them, the realms of sentient beings come to be; now, when this attachment is broken, it is like being freed from the film of ignorance. Again, may all sentient beings cultivate pure practices and thereby attain eyes that are complete and unobstructed, and may they all attain the ten kinds of true, inconceivable powers of the Thus Come One. This is the dedication of the wholesome roots of the great Bodhisattva’s gift of eyes; in truth, it is to enable all sentient beings to attain the pure eye of omniscient wisdom.
O disciples of the Buddha! Bodhisattva-Mahāsattvas can give their ears and noses to all who ask, as did Bodhisattva Victory in Practice, Bodhisattva Victory over No Resentment, and countless other bodhisattvas. While giving, they personally approach those who ask and wholeheartedly cultivate the practices of the bodhisattva. Endowed with the lineage of the Buddhas and born into the family of the Tathāgata, they reflect on the practices of giving cultivated by the bodhisattvas, and constantly and diligently arouse the enlightenment of the Buddhas. They purify all their faculties, merit, and wisdom, and contemplate the three realms, seeing that nothing in them is enduring. They vow always to behold the Buddhas and bodhisattvas, and to follow and recollect all the Buddha-Dharma. They know that the body is illusory, empty, and nonexistent, and that there is nothing to covet or hoard.
Commentary: Disciples of the Buddha! A Great Bodhisattva gives his ears and nose to those who come asking. This is something difficult for people to do, but a Bodhisattva can do it. Through his compassionate mind and the power of his vows, and with the spirit of giving up his great self for sentient beings, his mind remains serene and unmoving, and he does not give rise to thoughts of pain or sorrow. From beginningless time until now, those who cultivate the practices of bodhi, cultivate the Bodhisattva practices, and walk the Bodhisattva path naturally give rise to such a mind and make such offerings. For example, there was a Bodhisattva named King of Excellent Conduct, who cultivated supreme merit.
Bodhisattva Unrivaled in Resentment never harbors resentment toward anyone, and the countless other great Bodhisattvas are likewise never reluctant to give their bodies to pitiful people who come asking for help. When they give, their minds are at peace, their reasoning clear, and their expressions joyful; they personally present what they give to those who ask. The Bodhisattva’s conduct is not motivated by a desire for fame or material gain. He devotes himself solely to cultivating the practices that all Bodhisattvas must cultivate. Endowed with the Buddha lineage, he is born into the Buddha’s family and attains Buddhahood. He reflects on the Bodhisattvas’ practice of giving, and is constantly diligent and vigorous. He gives rise to the great compassionate mind that the Buddhas have given rise to, and from this compassionate mind the great bodhi mind is born.
Always maintain pure precepts and purity in the three karmas, keep the faculties pure, accumulate pure merit, and give rise to great wisdom. Contemplate the three realms—the desire realm, the form realm, and the formless realm—and see that nothing is real and nothing exists forever. Those who practice the Buddhist path must remain constantly vigilant in their view of the three realms and cultivate the thought of transcending the world: “The three realms are not at peace; they are like a house on fire.” If you hope to see the Buddhas and Bodhisattvas often, you must always follow the Dharma taught by the Buddhas, clearly understand that all dharmas are signless, and see the Dharma as you see the Buddha. Those who practice the Buddhist path must never cling to this physical body. They must understand that this body is merely formed through the illusory combination of the four great elements, and has no true owner. When the time comes, the four great elements will each return to their original nature, and everything will vanish like an illusion, leaving nothing behind. What, then, is there to covet, cling to, or mourn? Having given in this way, the Bodhisattva’s mind was always tranquil, and he subdued his faculties. He rescued sentient beings from the many perilous dangers and calamities, and nurtured all wisdom and virtues. He entered the great ocean of giving, fully understood the meaning of the Dharma, and diligently cultivated all paths. Practicing in accordance with wisdom, he attained mastery of the Dharma, exchanging an impermanent body for an indestructible one.
When the Bodhisattva gives his ears and nose in this way, his mind is always serene. He disciplines the faculties, saves sentient beings, frees them from dangers and calamities, and develops the merits and virtues of omniscient wisdom. He enters the ocean of great giving, penetrates the meaning of the Dharma, and cultivates all paths. Guided by wisdom in his conduct, he attains mastery of the Dharma and uses an impermanent body to cultivate an enduring body.
Commentary: When the Bodhisattva gives away Their ears and nose, Their mind is utterly tranquil and serene, and Their six faculties are perfectly well regulated. They are in no way ill at ease. When the Bodhisattva sees sentient beings in danger and distress, They do not hesitate to risk danger in order to rescue them and free them from suffering. In this way, They develop all-wisdom and skillful means to teach and transform sentient beings, and accumulate immeasurable roots of goodness and merit. They practice the great act of giving, doing what is difficult to do, as though entering the great ocean of giving, and thoroughly understand and penetrate the principle of the true nature of all dharmas.
He perfected in his cultivation all the principles and Dharma teachings. Relying on the Prajñā Dharma method in his practice and realization, he followed the Bodhisattva path to save and teach sentient beings lost in delusion, acting freely and naturally. This was because he had clearly understood all dharmas, comprehended all dharmas, and could skillfully employ the expedient means of all dharmas, attaining freedom in the Dharma’s workings. Although he gave his ears and nose to others, he attained the heavenly eye, heavenly ear, and heavenly nose. Thus, using a fragile flesh body, he cultivated an indestructible body as firm as vajra.
O children of the Buddha! When the Bodhisattva Mahāsattva gives ears, he dedicates the roots of goodness in this way, saying: “May all sentient beings attain unobstructed ears and universally hear the sounds of all Dharma teachings. May all sentient beings attain unhindered ears and be able to understand all sounds. May all sentient beings attain the ears of the Tathāgata and fully understand everything without obstruction. May all sentient beings attain pure ears and not give rise to discriminating thoughts on account of their ears. May all sentient beings attain ears free from deafness and dullness, so that confused and deluded consciousness never arises. May all sentient beings attain ears that pervade the Dharma realm and know all the Dharma sounds of all Buddhas. May all sentient beings attain unobstructed ears and awaken to all unobstructed Dharmas. May all sentient beings attain indestructible ears, thoroughly understand all treatises, and be impossible to refute. May all sentient beings attain ears that hear universally, vast and pure, and be sovereign among ears. May all sentient beings be endowed with divine ears and the ears of the Buddha.”
This is how the Bodhisattva Mahāsattva dedicates the roots of goodness when giving ears, in order that all sentient beings may attain pure ears.
Commentary: The Buddha’s disciples! When a Great Bodhisattva gives away his ears, he dedicates the roots of goodness he has cultivated in this way: “I vow that all sentient beings will have unobstructed ears and hear everywhere the sounds of the Buddhas of the ten directions teaching the Dharma. I further vow that all sentient beings will have unobstructed ears and be able to distinguish and understand all the sounds in space. I further vow that all sentient beings will attain the ears of the Tathāgata, so that whatever matters or principles they hear, they will immediately understand clearly; may their ears be exceptionally keen, with nothing able to impede them. I further vow that all sentient beings will have very pure ears and, upon receiving sounds, will not give rise to defiled or discriminating thoughts.” The Bodhisattva’s mind is always pure and tranquil. He is never deluded by words expressing false views. Therefore, He gives ears to living beings, hoping that they will all attain pure ears and give rise to pure minds. He also vows that all living beings will have ears free from deafness and hearing loss, be born without hearing impairment, and never suffer from hearing loss later in life. When hearing is unclear, the mind becomes muddled and things are not seen clearly—it is like hearing without hearing, or having eyes but not seeing. He hopes that living beings will never again give rise to such a confused and unclear state of mind.
Furthermore, may all beings obtain an exceptionally keen faculty of hearing, able to hear the Dharma sounds of the Buddhas teaching throughout the entire Dharma realm; once a Dharma sound enters their ears, may they understand it completely. Furthermore, may all beings obtain an unobstructed faculty of hearing, able to hear the Dharma spoken by the Buddhas and immediately awaken, understanding it without obstruction. Furthermore, may all beings have unimpaired ears, skillfully hearing all kinds of discussions; even if they hear the heterodox teachings of non-Buddhists, may these not harm your pure faculty of hearing.
In the Lotus Sutra, the Buddha once said: “…Throughout the three-thousand great-thousand worlds, every kind of sound can be heard and known, even without having attained the heavenly ear, by means of the naturally pure ears received from one’s parents. Thus one can distinguish all kinds of sounds without harming the faculty of hearing.” I also vow that all sentient beings may hear every sound throughout the three-thousand great-thousand worlds, with vast and pure hearing, and become the kings of hearing among all sentient beings. I further vow that all sentient beings may be endowed with wholesome roots and attain the heavenly ear, hearing every sound, no matter how far away—from the Heaven of Neither Perception nor Non-Perception above to the Avici Hell below. May they attain ears like the Buddha’s: the Buddha’s ears are perfectly unhindered, reaching throughout empty space and the Dharma realm, so that there is not a single sound they cannot hear.
The vows above are those of the great Bodhisattva, who dedicates his roots of goodness when he gives his ears in charity. He does so in order that all sentient beings may attain pure ears and hear everywhere the unsurpassed Dharma spoken by all the Buddhas.
Disciples of the Buddha! When a Bodhisattva Mahāsattva gives their nose, they dedicate the merit in this way, saying: “May all sentient beings attain a dragon-straight nose, a nose endowed with excellent marks, a nose with auspicious features, a pleasing nose, a pure and wondrous nose, a harmonious nose, a lofty and prominent nose, a nose that subdues enemies, a beautiful nose, and a Tathāgata’s nose.”
Commentary: Disciples of the Buddha! After the Great Bodhisattva has given away His eyes and ears, He next gives away His nose. When giving away His nose, He dedicates it in this way. He says: “May all sentient beings attain a high, straight nose; attain a beautiful nose, with the nose and the other features in harmonious proportion—not too large or too small, not too high or too low; attain an auspicious nose, with nostrils so beautifully formed that the face appears kind and wholesome, so that those who see the person find their appearance pleasing and feel joyful; attain an attractive nose, with nostrils formed with such symmetry and propriety that those who see the person feel both joy and reverence, their liking being pure and their minds deeply respectful; attain a pure and exquisite nose, with the outer shape of the nostrils refined and beautiful, and the olfactory nerves especially keen; attain an agreeable nose:” The nose has an invisible power of attraction. Those who cultivate the Way are naturally endowed with a harmonious nose, which greatly helps them in spreading the Dharma and benefiting beings. When beings see this Dharma Master, they will very much want to study the Buddha’s teachings under this teacher, and they will also be very receptive to the teacher’s guidance.
A high, prominent nose: This nose shape is commonly called a “hanging-gallbladder nose.” It is high and straight, an auspicious nose that combines the advantages of a discerning nose and thus resembles the Buddha’s nose. The nose is an important feature of the human face and the chief of the five sense organs. While a person is in the mother’s womb, the nose also takes shape first. The shape of a person’s nose can symbolize their character—honest or deceitful, sincere or untrustworthy—and can also reveal whether their fate will be rich or poor, noble or lowly. Although monastics do not place importance on physiognomy or destiny, a dignified appearance, excellent moral character, and learning are still very important. A good appearance comes from cultivating merit in a past life; it is external and impermanent, so one must make an effort to cultivate moral character. Moral character is internal; it grows day by day and becomes more enduring over time.
Our physical bodies should have fine, dignified features, while our virtue should adorn the formless Dharma Body. Monastics should always take care to cultivate the Dharma Body. By no means should we mistakenly exhaust all the fine features cultivated in past lives, nor should we fail to appreciate the benefits Bodhisattvas dedicate to us.
**A nose that subdues enmity:** This kind of nose possesses an imposing quality that is invisible to the eye: it inspires awe without anger, so that anyone who sees it naturally feels reverence. Even when resentment and hostility abound, they silently vanish upon seeing the person’s face. A virtuous person inspires reverence not because of their status or age. Whether they speak, remain silent, or act, their character naturally shines through and commands respect. This respect is not fear, which would make people avoid them; rather, it makes people revere them.
One who has left the home life must cultivate and develop a dignified presence that inspires awe without anger. “May they have a beautifully shaped nose”: May their nose be born perfectly proportioned, with the five facial features in harmony, and a complexion that is radiant and full, so that those who see them feel joy and give rise to wholesome thoughts and right views. “May they have the Tathāgata’s nose”: The Buddha’s five facial features are so perfect that the excellence of His nose has no equal in the world. The Bodhisattva hopes that sentient beings, too, will be born with noses like that. In short, the Bodhisattva’s compassion is ardent: He wishes every sentient being to be perfect—even to surpass Him. Only then will He feel at peace attaining Buddhahood and entering Nirvāṇa; otherwise, He will remain with sentient beings forever, enduring suffering!
May all beings attain faces free from anger, faces of all dharmas, unobstructed faces, auspicious faces, accommodating faces, pure faces, faces free from faults, the perfect face of the Tathāgata, faces present everywhere, and faces of immeasurable beauty. This is the dedication of the wholesome roots of giving by a Bodhisattva Mahāsattva.
Commentary: After the Bodhisattva had given away his eyes, ears, and nose, he dedicated the roots of goodness he had cultivated to sentient beings. Now he continued to think about having beautiful features: if one did not have a beautiful face, would that not be a great deficiency in beauty? Therefore, the Bodhisattva made another vow: may all sentient beings be free from angry faces. Anger is the resentment in one’s heart, expressed on the face and causing those who see it to feel afraid. The Bodhisattva vowed that sentient beings would not have fierce faces, but would attain compassionate faces.
A face of all dharmas: This means a face like the Bodhisattva’s. When one sees this face, one will naturally understand all dharmas and revere them.
An unobstructed face: It makes those who see it immediately feel at ease and joyful.
A skillful-to-see face: A kind, measured, and upright face.
An accommodating face: People who are humble and gentle in temperament have faces that appear very accommodating. They are not stubborn and make everyone feel comfortable wherever they go, so others also heed their guidance.
A pure face: A pure face has two distinctive characteristics: First, the outward appearance is pure: the skin is smooth, lustrous, and clean, without any illness; the face is bright like the full moon and often wears a joyful, smiling expression. In another respect, anyone with this harmonious countenance is certainly a noble person with a pure heart and lofty virtue. If the person has left home to cultivate the Way, one can tell at a glance that they are an eminent monk who has attained the Way, whose practice of meditative concentration has reached consummate refinement. In their three karmic actions, they are entirely free from defilement, for appearance follows the mind.
A face free of faults: Those whose three karmic actions are pure are free from all faults. Their minds are calm and simple, so their faces naturally and habitually show a joyful, happy expression. If one often associates with such a good person, one will be transformed by them and will also become free from faults, becoming a kind and upright person.
Attaining the perfect countenance of the Tathagata: The face of the Tathagata cannot be depicted in words. You can go to the main hall of a temple and, from any angle, slowly contemplate the large Buddha image in the center. Look upon the Buddha’s features with a pure, respectful, and reverent mind, and let your spirit take them in; then you will come to understand how perfect the Buddha’s appearance is. When you encounter the spiritual radiance of the Buddha’s face, your body and mind become pure, joyful, and delighted, and you forget all the afflictions and karma of the world. This power of attraction comes from the Buddha’s having perfected the six perfections and myriad practices in the past, accumulating wholesome roots and merits over a hundred kalpas. Bodhisattvas vow in the hope that sentient beings will attain the Tathagata’s perfect appearance, but sentient beings remain deluded and ignorant, unwilling to practice or heed instruction. In this way, they disappoint the Bodhisattvas, who have labored with such heartfelt care.
Again, he vows that beings may obtain faces that are present everywhere. This does not mean that the face they obtain is so large that it can extend everywhere. Rather, it means that you have virtue and karmic affinities, so wherever you go, everyone reveres and welcomes you. May they also obtain faces with immeasurable auspicious features. This can also be understood as having a face that is perfectly complete from birth, without the slightest defect. The above describes the great Bodhisattva dedicating the roots of goodness he cultivated when giving away his nose, hoping that beings may obtain a good face through this dedication.
In order to cause sentient beings ultimately to enter the Dharma of all Buddhas; in order to cause sentient beings ultimately to embrace the Dharma of all Buddhas; in order to cause sentient beings ultimately to understand the Dharma of all Buddhas; in order to cause sentient beings ultimately to uphold the Dharma of all Buddhas; in order to cause sentient beings always to behold the Tathagatas; in order to cause all sentient beings to attain the Dharma-gates of the Buddhas; in order to cause sentient beings ultimately to accomplish indestructible minds; in order to cause all sentient beings to illuminate and understand the true Dharma of all Buddhas; in order to cause sentient beings universally to adorn and purify the Buddha-lands; and in order to cause all sentient beings to attain the Tathagata’s body of great power. This is the Bodhisattva Mahasattva’s dedication of roots of goodness.
Commentary: When the Bodhisattva gives his ears and nose, and dedicates his roots of goodness, his purpose is not to seek merit and virtue. Rather, he hopes that sentient beings will open the great wisdom, truly enter deeply into the treasury of the Sutras, and have wisdom as vast as the ocean. He also hopes that sentient beings will resolutely receive the Dharma spoken by the Buddhas, and will be able to practice in accordance with its teachings, upholding it without becoming lax. He further wishes to enable sentient beings to understand clearly the Dharma spoken by the Buddhas, without any doubts; to abide in that Dharma forever without backsliding; and to see the Buddhas constantly and draw near to them. He wishes all sentient beings to cultivate and realize the Dharma-gates spoken by the Buddhas and perfect the fruition of Buddhahood. He wishes all sentient beings to develop a firm, vajra-like mind of faith that nothing can obstruct or destroy. He wishes all sentient beings to understand clearly the Dharma spoken by the Buddhas and attain the treasury of the eye of the true Dharma. He wishes all sentient beings to adorn the lands of the Buddhas with pure merit and virtue, and to attain a great, majestic, indestructible vajra body like that of the Buddha. These are the ways in which the great Bodhisattva dedicates his roots of goodness when giving his ears and nose.
O children of the Buddha! When a Bodhisattva Mahāsattva is firmly established in the Ground of Sovereign Self-Mastery, he can give his teeth to sentient beings, just as in the past did Bodhisattva Flower-Toothed King, Bodhisattva Six-Tusked Elephant King, and countless other bodhisattvas.
Commentary: Disciples of the Buddha! The Great Bodhisattva’s faith is profound and His vow-power steadfast. He relinquishes everything, without attachment or reliance, and devotes Himself to practicing the Dharma of giving. In a state of spontaneous freedom, He can give His teeth to sentient beings. In the past, there was a Bodhisattva named Flower-Toothed King. Because He was able to give up what was difficult to give up, and patiently endure the pain of giving His teeth to sentient beings, He obtained the finest teeth in every lifetime. Because of this merit, He was called Bodhisattva Flower-Toothed King.
Again, there is a story about the Bodhisattva, the Six-Tusked Elephant King: When the Buddha was still in the world, in one of his previous lives he was born as a great elephant king. He was born with six long, brilliantly white tusks. One day, King Ca Xa learned of him and ordered five candalas to go and take them. If they failed, they would lose their lives. To save themselves, they wrapped their bodies in kasaya robes and pretended to be monks. Holding poisoned arrows, they entered the Snow Mountains, where the great elephant king lived, to kill him.
At that time, the mother elephant saw someone in the distance drawing a bow to shoot, and immediately reported it to the elephant king. The elephant king heard her and looked over, seeing that they were disciples of the Buddha who had shaved their beards and hair and were wearing kasaya robes. Instead, he said to the mother elephant, “They have all abandoned evil intentions and will no longer harm sentient beings. Mother, don’t be afraid.” At that time, when the Chandalas saw that the elephant king was not fleeing, they shot a poisoned arrow into his heart. Seeing this, the mother elephant let out a loud roar. The herd heard her and gathered, enraged and wanting to trample the Chandalas to death. The elephant king bore them no ill will. He protected them with his body and asked why they had shot him. The Chandalas then told him the truth. The elephant king rejoiced, drew out all six of his tusks with his trunk, and offered them to the Chandalas to take back and report their mission accomplished. He also said to the herd, “I would rather give up my life than let a thought of killing any sentient being arise in me.” Then he said to the Chandalas, “Today I give you my white tusks without anger, hatred, or stinginess. May the merit of this giving enable me to attain Buddhahood and eradicate the afflictions that torment sentient beings.” Everyone, although the elephant king had taken birth as an animal, he gave up his life without the slightest reluctance in his quest for the fruit of Supreme, Perfect Enlightenment. He also knew to pay respect to those who had renounced the household life, and did not take revenge even for their evil deeds. What response do we have upon hearing this story? Bodhisattvas who practice the Bodhisattva path give away and relinquish internal and external possessions in this way. There are countless other Bodhisattvas like them; here, only two Bodhisattvas have been mentioned.
When the Bodhisattva Mahāsattva gave his tusks and teeth, his mind was pure, rare and hard to find, like an udumbara flower. This means: giving with an inexhaustible mind; giving with great faith; giving with a mind that, at every step, accomplishes immeasurable relinquishment; giving with a mind that disciplines all the faculties; giving with a mind that relinquishes everything; giving with a mind aspiring to omniscience; giving with a mind that brings happiness to sentient beings; great giving; utmost giving; superior giving; supreme giving; and giving what is essential to the body without the slightest resentment or hatred.
Commentary: When the Great Bodhisattva gave away his teeth, his mind was very pure and calm, without a single deluded thought. He had never even felt pain. Such a degree of serenity is truly rare, like the Udumbara flower, which blooms only once after a very long time and remains in bloom only briefly. Very few people ever see this flower.
At that time, the Bodhisattva’s mind was filled with an inexhaustible spirit of giving, and he hoped that he could practice great giving forever. He also gave rise to a mind of great faith, giving away his teeth with the greatest faith and resolve. He further hoped that, step by step, he could cultivate immeasurable thoughts of great giving—not only being able to give away his teeth, but also being able to give up his body, mind, and life. He could also discipline his body, mind, and five faculties, remaining completely at ease and feeling not the slightest suffering. Moreover, he could give away all his inner and outer possessions without attachment or reluctance.
A Bodhisattva acts by putting wisdom into practice. Since the power of vows is itself a root of goodness, the Bodhisattva does not give blindly. They must observe the causes and conditions before acting; everything they give is grounded in wisdom and the mind of aspiration. The purpose of their giving is not to perfect their own merit, but to bring peace and happiness to sentient beings. With a mind willing to give themselves for the sake of others, they will naturally perfect the Perfection of Giving.
The Bodhisattva establishes a great giving assembly. What others cannot relinquish, they can relinquish; what others cannot do, they can do. Thus their giving assembly is the greatest and most priceless, the most abundant, the most completely perfect, more excellent than others’, and the most excellent of all. If someone needs the Bodhisattva’s life, the Bodhisattva will give it to them without the slightest hesitation and without feeling even the slightest resentment, giving everything to the one who asks. The Bodhisattva uses all these rare and difficult-to-attain states of mind to give away their teeth.
At that time, the Bodhisattva dedicated all roots of goodness in this way, saying: “May all beings attain fine, white teeth, become the most excellent stupa, and receive offerings from gods and humans. May all beings attain even, level teeth, like the Buddha’s excellent marks, with no gaps or defects. May all beings attain disciplined minds and skillfully follow the Bodhisattva’s pāramitā practices. May all beings have pure mouths, with bright white teeth clearly visible. May all beings attain teeth adorned with features worthy of remembrance, and have pure mouths without any unpleasant features. May all beings have a complete set of forty teeth and constantly emit various rare and wondrous fragrances.”
Commentary: As mentioned above, the Bodhisattva arouses a rare aspiration, then gives away the roots of goodness associated with his teeth and dedicates them as follows: “I vow that all sentient beings will have teeth that are white, clean, and sharp, shaped like stupas, and receive the finest food and drink offerings from gods and humans. I further vow that all sentient beings will have teeth that are very even and uniform, properly aligned, like the Buddha’s auspicious teeth, with no gaps or missing teeth. I further vow that all sentient beings will have bodies and minds at ease, with their five faculties harmonious; that they will be neither hasty nor coarse, nor become angry, but will be gentle and humble, skillfully cultivating the various practices and turning toward the Bodhisattva’s six perfections and myriad practices. I further vow that all sentient beings will have pure speech karma and always speak truthfully.” The teeth are pure white, very bright and lustrous, clearly and distinctly visible. May all beings have perfectly formed teeth and especially pure mouths. Again, may all beings fully attain forty teeth. Why pray that beings have a full set of forty teeth? Because forty teeth are very rare; only great emperors and those of immense wealth and nobility are born with a full set of forty teeth. The Buddha is the Dharma King, the Great Enlightened One, complete in blessings and wisdom, and therefore He has forty teeth. National Master Qingliang, who wrote the Commentary and Subcommentary on the Avatamsaka Sutra, was also a Bodhisattva manifested in the world and had a full set of forty teeth. This great Bodhisattva who practices this dedication-of-merit Dharma also hopes that beings will fully attain forty teeth.
Everyone! You should quickly resolve to cultivate the Bodhisattva way; otherwise, you will make the Bodhisattva disappointed and heartbroken! Various rare fragrances are constantly emanating from the teeth. These fragrances arise very naturally from within the teeth and spread into the air with gentle breathing; they are absolutely not perfume or scented oil.
May all sentient beings have wholesome, well-disciplined minds, teeth fresh and clean like white lotuses, with their markings forming complete swastika signs.
May all sentient beings have lips fresh and pure, teeth clean and white, and emit immeasurable light that shines everywhere.
May all sentient beings have strong, sharp teeth, eat without leaving any grains whole, and have no attachment to flavors, becoming supreme fields of merit.
May all sentient beings constantly emit light from between their teeth and receive the highest prediction from the Bodhisattvas.
This is how the Bodhisattva Mahasattva dedicates the roots of goodness when giving teeth: May all beings possess omniscience and have pure wisdom in all Dharmas.
That is the great Bodhisattva’s dedication of roots of goodness when He gives his teeth, so that sentient beings may attain omniscience and pure wisdom in all dharmas.
Commentary: The Bodhisattva further vows for all sentient beings to skillfully tame the faculty of mind. May no false thoughts of greed, anger, or delusion arise in their minds. Therefore, they should skillfully discipline themselves, constantly cultivate the three trainings of morality, concentration, and wisdom—which are free of outflows—and give rise to right mindfulness.
May their teeth grow pure and clean, like white lotuses, with markings on them that turn to the right, forming the swastika symbol. The Bodhisattva further vows for all sentient beings to have pure mouths and lips. May their pure white teeth radiate immeasurable light, illuminating all the Buddha lands throughout the worlds of the ten directions.
The Bodhisattva further vows for all sentient beings to have teeth that are very firm and sharp. Whatever they eat, may they chew it thoroughly rather than swallowing it whole. Although they have good teeth, may they not be attached to eating and drinking, but instead become the foremost field of merit for sentient beings.
The Bodhisattva further vows for all sentient beings to have teeth that constantly radiate light and to receive the foremost prediction from the Tathagatas: when the Bodhisattva will become a Buddha, what their land will be called, how long the kalpa will last, and how long they will remain in the world.
That is the dedication of roots of goodness by the great Bodhisattva when He gave His teeth as alms. The Bodhisattva acted so that all sentient beings might be endowed with omniscient wisdom, develop great wisdom in all the Buddha’s teachings, and use this pure great wisdom to teach and transform all sentient beings.
O son of the Buddha! If someone comes to beg for the tongue of a Bodhisattva Mahāsattva, he should address the petitioner with a compassionate mind and gentle, loving words, just as did the Bodhisattvas King Upright Face and Nonretrogression in times past, along with countless other Bodhisattvas.
Commentary: Disciples of the Buddha! If someone comes to a great Bodhisattva asking for His tongue, then at that time the Bodhisattva, with a mind of great loving-kindness and great compassion, speaks to the petitioner in very gentle and affectionate words. In ancient times, Bodhisattva King Upright Countenance, Bodhisattva Nonretrogression, and countless other Bodhisattvas gave away their tongues. Because Bodhisattvas wish to perfect the Perfection of Giving, they must relinquish their inner wealth. But people who ask for inner wealth are very rare. Therefore, when a Bodhisattva sees someone come asking for His inner wealth, He gives it with a joyful and respectful mind, speaking happily and gently.
O disciple of the Buddha! When a Bodhisattva Mahāsattva takes birth among the various realms of existence, immeasurable hundreds of thousands of millions of nayutas of sentient beings come to beg for his tongue. At that time, the Bodhisattva seats the supplicants on a lion throne. With a mind free from anger, a mind free from harm, a mind free from hatred, a mind of great majestic virtue, a mind born from the lineage of the Buddhas, a mind abiding in the state where Bodhisattvas abide, a mind that is never defiled or confused, a mind abiding in great power, and a mind unattached to his body and to his speech, he places both knees on the ground, opens his mouth, brings out his tongue, and gives it to the supplicants. With a compassionate mind and gentle words, he says to them: “I now give this entire body of mine to you. You may take my tongue and use it as you wish; may all your wishes be fulfilled.”
Commentary: “Disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva way, He is often born among the six realms. In those worlds, countless hundreds of thousands of kotis of nayutas of beings often come asking for His tongue. At such times, the Bodhisattva seats the supplicant upon the lion throne. His mind is calm and still, without the slightest resentment; He has no intention of killing any being, nor any hatred toward anyone. He has only a mind intent on accomplishing great majestic virtue; a compassionate mind flowing from the seed of Buddha-nature; a vast, selfless mind abiding in the abode of Bodhisattvas; a pure mind, free of delusion and ignorance; a mind abiding in a position of great power; a mind unattached to His body; and a mind likewise unattached to words. With these ten kinds of supremely pure mind, the Bodhisattva kneels on both knees, opens His mouth, and sticks out His tongue for the supplicant to see. With a compassionate mind, He speaks gently to the supplicant: ‘This body of mine is now entirely yours. Do with it as you wish. If you want my tongue, you may cut it off, so that your wish may be fulfilled just as you desire.’”
At that time, the Bodhisattva dedicated his roots of goodness in this way, saying: “May all beings attain a jewel-like, all-pervading tongue, able to proclaim and reveal all teachings in every language. May all beings attain a blessed and gracious tongue, whose words are never contradictory and are always true. May all beings attain a tongue that universally blesses all Buddha-lands, manifesting the Buddhas’ sovereign supernatural powers. May all beings attain a soft and thin tongue, and continually enjoy exquisite, pure, supreme flavors. May all beings attain an eloquent tongue, able to dispel every net of doubt in the world. May all beings attain a radiant tongue, able to emit countless billions of rays of light. May all beings attain a resolute tongue, able to explain the Dharma without end. May all beings attain a tongue that universally tames, skillfully revealing all essential secrets, so that all who hear its words believe and accept them. May all beings attain a universally penetrating tongue, skillfully entering the vast ocean of every language. May all beings attain a tongue that skillfully expounds all the Dharma-gates, reaching the far shore in the wisdom of language.” This is the Bodhisattva Mahasattva’s dedication of the roots of goodness when giving his tongue, in order that all beings may attain perfect unobstructed wisdom.
This is the dedication of wholesome roots by a great Bodhisattva when he gives away his tongue, in order to enable all sentient beings to attain perfect, unobstructed wisdom.
Commentary: At that time, the Bodhisattva dedicated all the various roots of goodness he had cultivated in this way. He said: “I vow that all sentient beings will attain tongues that pervade the entire Dharma Realm and will be able to speak the language of every land. I also vow that all sentient beings will attain tongues that cover their entire faces; when they stick out their tongues, they will be able to cover their whole faces. The Buddhas’ tongues are like this. Why are our tongues short and small? Because we like to lie; over time, they have shrunk and become short and small like this. If we learn from the Buddha not to lie and keep our precepts pure, then everyone can attain a tongue that covers the whole face. May all our words be free of duality and entirely true—that is, may we not lie, but be honest and truthful, and may our words be trustworthy. I also vow that all sentient beings will attain tongues that extend throughout all Buddha lands, with the characteristic of being broad and long, covering the three thousand great thousand-worlds and all the lands of the Buddhas. May they also be able to manifest the Buddhas’ spiritual powers, freely and effortlessly.” Again, may all sentient beings obtain a soft and supple tongue, and always enjoy pure, fragrant, exquisite flavors of food and drink. May all sentient beings obtain a tongue of unobstructed eloquence, able to dispel the net of doubt among people in the world. May all sentient beings obtain a luminous tongue, one that can emit countless tens of thousands of millions of rays of light. May all sentient beings obtain a decisive tongue; with regard to all matters and principles, may the tongue attain definitive and correct discernment, expound and discuss the true aspect of all dharmas, and never be exhausted. May all sentient beings obtain a tongue that subdues: when obstinate beings who are difficult to tame and subdue hear the Venerable One’s instruction, may they immediately turn their minds around, become docile, and heed the teachings. If the secret and essential Dharma teachings of the Buddhas are explained, then once they are elucidated, may all understand, believe, receive, and put them into practice.
Among the Buddha’s great disciples, Venerable Pūrṇa was foremost in preaching the Dharma. He attained this tongue that subdues all. He also vowed that all beings would attain a tongue that comprehends everywhere: that they would understand and be able to speak any language as soon as it reached their ears, possess exceptional linguistic talent, and attain the samādhi of languages. Thus, it is said that they skillfully enter the ocean of languages. He further vowed that all beings would attain a skillful and expedient tongue, able to propagate all kinds of Dharma teachings. His words of wisdom had reached the ultimate, fully ripened perfection—the farthest shore. This is the dedication of the roots of goodness cultivated by the great Bodhisattva when he gave his tongue, so that all beings might attain perfect, unobstructed wisdom.
O son of the Buddha! The Bodhisattva Mahāsattva gave his head as a gift to all who came begging, as did Bodhisattva Supreme Wisdom, the great man King of Kāśī, and the other great Bodhisattvas. He did so in order to attain the hand of supreme wisdom that enters all dharmas; to attain the hand that realizes great Bodhi and saves sentient beings; to fully attain the foremost hand that sees all dharmas; to attain the hand of pure wisdom and right view; to attain the unobstructed hand; to attain the hand of the First Ground; to seek the hand of the world’s supreme wisdom; to attain the hand of pure wisdom whose crown none in the three realms can see; to attain the hand of the King of Wisdom who manifests and reaches throughout the ten directions; and to fulfill the hand of sovereign freedom in all dharmas, which none can destroy.
Commentary: Disciples of the Buddha! The Great Bodhisattva once again gave his own head to someone who came to ask for it. In the past, Bodhisattva Supreme Wisdom, the great man and King of Kāśī, along with countless other Great Bodhisattvas, had all practiced the spirit of giving with great fearlessness. They practiced this giving in order to attain a head of supreme wisdom that could penetrate the truth of all dharmas. They also hoped to realize the head of great Bodhi, the path to awakening, so that they could rescue sentient beings and deliver them from the ocean of suffering in birth and death. They also wished to attain the foremost head, complete with supreme wisdom, and clearly see the truth of principle and phenomena within all dharmas. They also wished to attain a head endowed with pure wisdom, right knowledge, and right views. Right knowledge and right views help, protect, and guide people along the path of faith in and devotion to the Buddha’s Dharma, and inspire them to bring forth the aspiration for Bodhi. If anyone wishes to leave home and cultivate the Way, then help them succeed and praise them.
Nurturing and watering the Bodhi seed, causing it to grow gradually, is an expression of right knowledge and right view; otherwise, it is the wrong knowledge and wrong views of an evil person. This is also done in order to attain a head unobstructed by anything, where all things accord with one’s wishes and principle and phenomena are perfectly integrated without hindrance. It is also done in order to attain the head of the foremost one in the world, so that all sentient beings may have someone to rely on. It is also done in order that all sentient beings may attain the most supremely excellent head in the world, endowed with unsurpassed, wondrous wisdom, never again giving rise to wrong views or becoming ensnared in the net of ignorance. It is also done in order to attain a head endowed with pure wisdom, whose crown cannot be seen in the three realms. It is also done in order to attain the head of the king of wisdom, who can manifest in the worlds of the ten directions—just like the Buddha’s head. It is also done in order to attain a head that fully embodies the truth of all dharmas and understands them without obstruction, one that the heavenly demons and non-Buddhist adherents cannot destroy: a head of complete sovereignty.
O sons of the Buddha! When a Bodhisattva Mahāsattva abides in this Dharma and diligently cultivates it, he has entered the lineage of all Buddhas and learns the Buddhas’ practice of giving. He develops pure faith in all the Buddhas and increases his wholesome roots. He brings all who ask for alms to joyful satisfaction; his mind is pure, and his joy is boundless. With a pure mind of faith and understanding, he illuminates the Buddha-Dharma. He arouses the aspiration for Bodhi and abides in a mind of generosity. All his faculties are joyful, and his merits increase. He gives rise to a wholesome and joyful desire, and always delights in practicing the vast conduct of giving.
Commentary: Disciples of the Buddha! The Great Bodhisattva is completely calm and at ease, courageously and diligently devoting himself to the practice of what is difficult to do, beginning with giving away his head. This shows that he has deeply entered the lineage of the Buddhas. He follows the conduct of the Buddhas, gives both internal and external wealth, stays at the Buddhas’ places of enlightenment, and listens to the Dharma spoken by the Buddhas. He gives rise to pure faith and understanding, and his supreme roots of goodness grow. Those who come asking for his head are all satisfied, and their minds become immeasurably pure and immeasurably joyful.
Because of the Bodhisattva’s pure faith and understanding of all the Buddha-Dharma, he comprehends it thoroughly, arouses the great bodhi mind, and abides in the mind of giving and relinquishment, never to regress. In that pure, unconditioned realm, the faculties—the six sense faculties—naturally become harmonious and at ease. His roots of goodness and merit grow day by day; in his mind arises the wish to do good, and he is always joyful in cultivating the pure conduct, establishing a great assembly for giving.
At that time, the Bodhisattva dedicated his roots of goodness in this way, saying: “May all sentient beings attain the Tathāgata’s head and the unseen crown of the head, which cannot be overshadowed anywhere and is foremost among all Buddha-lands. May their hair curl to the right, be radiant, pure, lustrous, and adorned with auspicious swastika marks, rare in the world. May they possess the Buddha’s head, attain the head of wisdom, be foremost in head among all beings in the world, and have a complete and pure head, the head of perfect wisdom while seated at the place of enlightenment.”
This is the dedication of roots of goodness made by a Bodhisattva Mahāsattva when giving his head, in order that sentient beings may attain the supreme Dharma and accomplish unsurpassed great wisdom.
Commentary: When a great Bodhisattva gives away his head, he dedicates to sentient beings all the various roots of goodness and merits cultivated through the practice of giving, saying: “May all sentient beings attain heads like the Buddha’s—that is, the Buddha’s crown protuberance, which no one can see, and whose radiant light cannot be obscured anywhere. May they be foremost and supreme in the realms of all the Buddhas. The Buddha’s hair naturally curls to the right; its color is pure, and it shines with radiant brilliance. His hair curls to the right and appears in the form of a swastika—not made by adornment, but naturally manifesting a rare adornment in the world. May they possess all the auspicious marks of the Buddha’s head, rare in the world, and attain heads endowed with wisdom. May they also have the foremost heads among all sentient beings in the world, complete with every excellence and utterly pure. May they sit at the place of enlightenment, teach the Dharma to benefit beings, and perfect omniscience.” This is how a great Bodhisattva dedicates his roots of goodness when giving away his head: so that all sentient beings may attain the most supreme radiant treasury of the Dharma and accomplish unsurpassed great wisdom.
O disciples of the Buddha! The Bodhisattva Mahāsattva gives his hands and feet to beings, as do Bodhisattva Ever Diligent, Bodhisattva King Without Sorrow, and countless other bodhisattvas. In the various places of birth throughout all realms of existence, he gives his hands and feet. With faith foremost, he undertakes beneficial deeds. Coming and going, he completes his rounds; he diligently cultivates the true Dharma and vows to attain precious hands, giving his hands as a gift. His deeds are never in vain; he fulfills the Bodhisattva path. He continually extends his hands, contemplating the marks of vast wisdom. Walking steadily and traveling, he is courageous and fearless. With the power of pure faith, he fully practices diligence, eradicates evil destinies, and attains Bodhi.
Commentary: Disciples of the Buddha! A Great Bodhisattva also gives His hands and feet to sentient beings who have none. In the past, Bodhisattva Ever Diligent, Bodhisattva King of Freedom from Worry, and many other Great Bodhisattvas, while practicing the Bodhisattva path in the causal stage, took pity on sentient beings who had lost their hands or feet and gave their own hands and feet to them, preferring to suffer themselves. Bodhisattvas are greatly compassionate toward sentient beings: they can give up what is difficult to give up, endure what is difficult to endure, and yield what is difficult to yield. We who practice the Way should constantly reflect and examine our own faults. We should not keep washing other people’s dirty clothes for them by pointing out their shortcomings.
Other people are a bright mirror for us. When they have wholesome conduct, we should praise and learn from them; when they have unwholesome conduct, we should feel compassion for them and use it as a warning to ourselves. We should not casually slander them, grow angry with them, or despise them. If we can advise them, then helping them correct their mistakes and turn toward goodness benefits others and is a wholesome merit. The most important thing for those who practice the Way is to uphold the precepts, remain unmoved by false thoughts when facing circumstances, and not give rise to craving or desire. We should repent every day, make vows, and bring forth the bodhi mind. Only in this way can we strengthen our power of concentration; this is the practice we ought to undertake. I hope everyone will make a diligent effort, learn the conduct of the Bodhisattvas, and thoroughly eradicate their own habitual tendencies and shortcomings.
The Great Bodhisattva practices giving not only among humans, but enters all nine Dharma realms, the six paths and the four kinds of birth, taking birth among them. The Bodhisattva does not begrudge their life or fear hardship and suffering, but ventures deep among all kinds of beings to teach and transform them, tame them, save them, and benefit them, enabling them all to abandon falsehood and follow what is right, to turn away from evil and toward goodness. The Bodhisattva also gives internal wealth, such as their hands and feet, and so on.
Why use faith as hands? Because only through faith can one put the teachings into practice. Faith is the cause of giving with one’s hands: material treasures are given from one’s hands—that is the fruit of faith put into practice through the hands. Thus, with faith as their hands, the Bodhisattva brings forth all wholesome deeds that benefit beings.
The Bodhisattva does not count the passage of kalpas, but goes back and forth throughout the nine Dharma realms, giving all kinds of things to beings and living among them life after life, kalpa after kalpa. On the one hand, the Bodhisattva benefits themselves, diligently cultivating all right teachings in pursuit of the supreme path; on the other, they benefit others, teaching and transforming innumerable beings and guiding them into the Buddha’s path.
Again, he vowed to attain jeweled hands, from which countless precious jewels would flow, and to use those jeweled hands to give alms everywhere to all sentient beings. His practice was never in vain: wherever he went, he practiced giving to all, never allowing anyone who came with hope to leave disappointed. In all his deeds, he fulfilled the Bodhisattva path and gave impartially to all. He constantly extended his jeweled hands, ready at any time to share his wealth and blessings generously with others. He went everywhere, observing the suffering and afflictions of sentient beings and fulfilling the intentions of great compassion. Relying on the power of his great vows, he rescued all sentient beings, moving among the six realms and four kinds of birth with courage and fearlessness. With a pure mind of faith and vows, he devoted himself fully to diligent practice, single-mindedly eliminating the paths to evil and guiding sentient beings toward the attainment of bodhi, the path of awakening.
Disciples of the Buddha! When a Bodhisattva Mahāsattva gives in this way, with a mind immeasurable, boundless, and vast, they open the pure Dharma gates and enter the oceans of all Buddhas. They perfect the hand of giving, providing for the ten directions. The power of their vows sustains the path to omniscience, and they abide in a mind that is ultimately free from defilement. Their Dharma body and wisdom body are uninterrupted and indestructible; no demonic karma can shake them. Relying on spiritual benefactors, they make their minds steadfast and, like all Bodhisattvas, cultivate the perfection of giving.
Commentary: O disciples of the Buddha! When a Great Bodhisattva gives away His hands and feet, He uses His boundless, immeasurable great compassion to expound and reveal to sentient beings the pure Dharma teachings spoken by the Buddhas. In this way, He can enter deeply into the ocean of the Buddhas’ Dharma. Through this merit, He also perfects the precious hands with which He gives, providing for suffering sentient beings throughout the ten directions. The Bodhisattva makes a great vow, taking the propagation of the Buddha Dharma as His responsibility, so that it may remain in the world for a long time. With His unsurpassed vow, He abides on the path of wisdom: He abides in a true mind free of dust and defilement, pure and unstained. Because He has left behind the defilements of the mind, His Dharma body is profoundly serene. By abiding on the ground of wisdom, He perfects the body of wisdom. The Dharma body is profoundly serene and cannot be destroyed. The lamp of wisdom shines on continuously and never goes out. At that time, no evil thoughts or impure deeds can shake His firm resolve. Relying on good spiritual friends and listening to their instruction, one cultivates steadfast faith. This is just like the great Bodhisattvas who practice the Perfection of Giving.
Disciples of the Buddha! When the Bodhisattva Mahāsattva gives hands and feet in seeking omniscience for all sentient beings, at the proper time he dedicates those wholesome roots in this way: “May all sentient beings possess the power of spiritual faculties and all obtain jeweled hands. Having obtained jeweled hands, may they show one another reverence, regard one another as fields of merit, and make offerings to one another with various jewels. May they also make offerings of all kinds of jewels to the Buddhas, raising wondrous clouds of jewels throughout the Buddha-lands, and causing all sentient beings to arouse loving-kindness toward one another and not harm one another. May they travel through the Buddha-realms, abide in fearlessness, and naturally possess the complete and ultimate power of spiritual faculties.”
Commentary: Disciples of the Buddha! To save all sentient beings, a Great Bodhisattva must have great wisdom; therefore, He gives His hands and feet. When He gives His hands and feet, He dedicates to sentient beings all the various roots of goodness He has cultivated, saying: “I vow that all sentient beings will be endowed with spiritual powers and attain jeweled hands that naturally manifest the seven treasures. Once they have obtained the seven treasures, may they not give rise to greed, but instead hold one another in reverence and think, ‘I can be a field of merit for other sentient beings.’ May they also bring forth beautiful jewels from their jeweled hands and offer them to everyone. May they further know to offer these jewels to all the Buddhas of the ten directions and cause beautiful jeweled clouds to rise throughout the Buddhas’ lands. May all sentient beings thereby give rise to compassion, help one another, and not give rise to evil, afflictive thoughts or harm others. May they often go to the Buddhas’ lands to behold, draw near to, and bow to the Buddhas; abide in a calm, fearless state of mind; and naturally be endowed with true spiritual powers.”
Furthermore, he causes all to obtain jeweled hands, flower hands, incense hands, garment hands, canopy hands, flower-garland hands, powdered-incense hands, adornment hands, boundless hands, immeasurable hands, and universal hands. Having obtained these hands, through the power of supernatural abilities they constantly and diligently visit all Buddha lands. With a single hand, they can touch all the worlds of all Buddhas; with hands of mastery, they support all sentient beings; with hands bearing wondrous marks, they emit immeasurable light; and with a single hand, they can universally bless sentient beings. Thus they attain the Tathagata’s marks of webbing between the fingers and copper-red nails.
Commentary: For the sake of all sentient beings, the Bodhisattva gives away hands and feet in pursuit of omniscience. The Bodhisattva also dedicates the merit of their practice to sentient beings, hoping they will obtain all kinds of hands that are rare in the world, so that every sentient being may have a precious hand capable of producing all kinds of beautiful treasures.
Flower hands: They can produce all kinds of precious flowers.
Incense hands: They can produce various kinds of precious incense.
Robe hands: They can manifest heavenly robes.
Canopy hands: They can produce flower canopies adorned with various jewels.
Garland hands: They can produce all kinds of garlands.
Powdered-incense hands: They can produce the finest powdered incense.
Adornment hands: They can produce various adornments that are rare in the world.
Boundless hands: These hands have boundless wondrous functions.
Immeasurable hands: These hands can produce immeasurable treasures of the seven kinds.
All-pervading hands: They can equally protect all sentient beings everywhere.
The Bodhisattva hopes that all sentient beings can be born with all kinds of rare, precious hands in the world. His intention is to show compassion for sentient beings. Once they have such precious hands, all their wishes will be fulfilled; they will not give rise to greed, hatred, or delusion, nor commit evil karma. Having obtained these precious hands, they should know to be grateful and repay the kindness. Using their spiritual powers, they should constantly go to the lands of all Buddhas, bow to the Buddhas, make offerings to the Buddhas, listen to the Buddhas’ teachings, and diligently cultivate the Buddha Way. Having obtained these precious hands, they can also use a single hand to touch the crowns of all sentient beings in the worlds of the Buddhas. They can also use their precious hands freely to protect and uphold all sentient beings. Hands adorned with auspicious marks can emit immeasurable, boundless light. They can also use those precious hands to provide shade for all sentient beings. They attain hands like those of the Tathagata, with webbing between the fingers and beautiful, copper-red nails like the Buddha’s.
At that time, the Bodhisattva, with the hand of great vows, universally blessed sentient beings, saying: “May all sentient beings always delight in seeking unsurpassed Bodhi, bring forth the great ocean of all virtues, rejoice without weariness upon seeing those who come to beg, enter the ocean of the Buddha-Dharma, and share the Buddha’s roots of goodness.” This is the dedication of the roots of goodness made by the Bodhisattva Mahāsattva when giving his hands and feet.
Commentary: When the Bodhisattva makes a vow, at the same time He extends His hands and makes a great vow, offering shelter to all sentient beings. Gradually, He voices the vow in His heart: “May all sentient beings receive the benefits of my dedication of merit. May they set their minds on always delighting in seeking the unsurpassed bodhi, the path to enlightenment; abide constantly in right mindfulness; practice all that is good; and accumulate every kind of merit and virtue, immeasurable and boundless like the ocean. When they see someone come to ask for their hands or feet, may they give rise to great joy and show no sign of displeasure. May they enter the ocean of the Buddha’s wisdom and possess roots of goodness and merit like the Buddha’s.” This is the great Bodhisattva dedicating all the roots of goodness He has cultivated to sentient beings when He gives away His hands and feet.
O disciples of the Buddha! When Bodhisattva-Mahāsattvas cut their bodies and shed blood as a gift to sentient beings, as did Bodhisattva Dharma-Karma, Bodhisattva Good-Intention King, and countless other Bodhisattvas, and gave their bodily blood in the various realms of existence, they aroused a mind intent on attaining omniscience; a mind of joyful aspiration toward great Bodhi; a mind delighting in the practice of the Bodhisattva’s conduct; a mind that does not feel suffering; a mind delighting in seeing those who ask for alms; a mind that does not resent those who come to beg; a mind directed toward all the Bodhisattva paths; a mind that safeguards the Bodhisattva’s resolve to give everything; a mind that increases and expands the Bodhisattva’s excellent generosity; a mind that does not regress; a mind that never ceases; and a mind without attachment to self.
Commentary: Disciples of the Buddha! The Great Bodhisattva mutilated his own body and gave his blood to beings in need of it. Nowadays, there are blood donation centers everywhere to supply blood to those who lack it, much like giving blood to beings by injuring one’s own body. However, in ancient times, medical tools and technology were not advanced. Giving blood by injuring one’s own body required a spirit of sacrifice and fearlessness—only a Bodhisattva could do it. Bodhisattva Dharma Karma, Bodhisattva King Good Intention, and many other Bodhisattvas have all practiced this form of giving. When this Bodhisattva, in the six realms, injured his body and gave his blood, he aroused an immeasurable, supreme resolve and performed this act of giving, hoping to attain omniscient wisdom. With a joyful mind, he aspired to the path of bodhi and awakening, and sincerely delighted in learning and practicing the Bodhisattva way.
He willingly practices this act of giving, never regarding it as suffering. He feels joy at seeing someone come to ask him for his blood and never feels aversion toward the person who asks. He gives rise to the aspiration to seek the Bodhisattva path. He also gives rise to the mind that safeguards the Bodhisattvas’ practice of giving with great joy and great relinquishment. He further gives rise to and expands the Bodhisattva’s mind of giving, causing it to grow ever greater, vast to the very limits of empty space throughout the Dharma Realm. With these various supreme aspirations, he never regresses, never rests, and never begrudges his own interests or gives rise to selfishness.
Having dedicated these roots of goodness in this way, namely:
May all beings attain the Dharma body and the body of wisdom.
May all beings attain a tireless body, like a diamond.
May all beings attain an indestructible body that none can harm.
May all beings attain a body like one of magical transformation, appearing throughout the world without end.
May all beings attain a lovable and delightful body, pure, wondrous, and firm.
May all beings attain a body born of the Dharma Realm, like the Tathāgata, with nothing on which to depend.
Commentary: The Bodhisattva dedicates all kinds of roots of goodness to sentient beings as follows: May all sentient beings attain perfect Bodhi, pervade the entire Dharma Realm, and accomplish a pure Dharma body. May they realize the true nature of all dharmas through wisdom, understand them without obstruction, and attain the unsurpassed body of wisdom. Further, may all sentient beings attain bodies that are forever free from fatigue and as firm as Narayana. Further, may all sentient beings attain indestructible vajra bodies, unharmed in their flesh by swords, spears, blades, or lances. Further, may all sentient beings attain bodies capable of hundreds of thousands of millions of transformations, manifesting throughout the world without end.
Further, may all sentient beings attain pure, beautiful bodies, perfect and strong, that draw sentient beings near and bring them joy. Further, may all sentient beings attain birth bodies that extend through empty space and pervade the Dharma Realm, identical to the Buddha’s Dharma body and dependent on no place whatsoever.
May all sentient beings attain a body like the wondrous radiance of a precious jewel, which no person in the world can outshine. May all sentient beings attain a body that is a Treasury of Wisdom, and gain freedom in the realm of the deathless. May all sentient beings attain a body that is a Sea of Jewels; all who see it gain benefit, and none go away empty-handed. May all sentient beings attain a body like space, which worldly afflictions cannot stain.
This is the dedication of roots of goodness by a great Bodhisattva. With a Mahayana mind, a vast mind, a joyful mind, a delighted mind, a rejoicing mind, an exalted mind, a peaceful and blissful mind, and an undefiled mind, he wounds his body and gives his blood as an offering.
Commentary: Furthermore, may all beings attain bodies like luminous pearls, whose radiance shines in the ten directions, with no one in the world able to shine more brightly. Furthermore, may all beings attain bodies that are treasuries of wisdom and jewels, deep as the ocean. In the realm of the deathless, Bodhisattvas awaken to and enter the true nature of all dharmas, realize the realm of Nirvana, and attain freedom through every liberation. Therefore, he also vows that all beings may attain such free and sovereign bodies. Furthermore, may all beings attain bodies like a sea of jewels, from which, according to their wishes, many kinds of treasures can appear, so that all who see him receive benefit and do not come away empty-handed. Furthermore, may all beings attain bodies like space, upon which none of the afflictions or calamities of the world can ever leave a stain.
This is the great Bodhisattva’s dedication of roots of goodness. When he wounds his body and gives his blood to beings, he gives with the mind of a Great Vehicle Bodhisattva, a pure and unstained mind, a vast and boundless mind, a joyful and delighted mind, a mind that rejoices in and clearly understands the Dharma-gate of giving, a joyful mind, a mind that develops ever-greater wisdom, a peaceful and joyful mind, and an undefiled mind. He gives with all these kinds of wondrous, excellent minds.
O disciples of the Buddha! When a Bodhisattva Mahāsattva sees someone begging for his body, marrow, and flesh, he joyfully speaks gently to the supplicant, saying, “Take and use my body, marrow, and flesh as you wish”—like Bodhisattva Beneficial to All, Bodhisattva King of All Giving, and countless other bodhisattvas.
Commentary: O disciples of the Buddha! When a Great Bodhisattva sees someone come to ask for His marrow and flesh, He is very joyful. He immediately greets the petitioner with a kind, pleased expression, appearing very happy, and speaks to them gently, saying: “The flesh and marrow of my body are here for you. Take as much as you wish, and use it joyfully.” Just as in ancient times Bodhisattva Nhiêu Ích, Bodhisattva King of All Giving, and countless other Great Bodhisattvas all practiced this great giving of their flesh, bones, and marrow to save sentient beings. Long ago, there was a crown prince named Moonlight who was traveling alone in his carriage. On the road, he met a poor man covered in sores. The man stopped the prince’s carriage and said to him: “I was born with this illness, and I suffer greatly and am deeply distressed. Prince! You are truly fortunate, riding alone in your chariot as you travel about. Could you give rise to great compassion, take pity on me, and treat my illness so that I may recover?” The Crown Prince heard this and went to consult many renowned physicians.
—The doctor said, “That illness is caused by intense anger. The only way to cure it is to take the bone marrow of someone who, from childhood to adulthood, has never felt even the slightest anger, rub it onto the patient’s scabies-covered body, and drink that person’s blood and marrow.” After hearing this, the prince thought to himself, “Where could I find someone like that? Who would not spare their own body? None but myself.” So he immediately ordered a chandala to cut away the flesh and crush the bones, take the marrow and apply it to the patient, and give the patient blood to drink.
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Chapter on the Ten Dedications – 6.2
Dedicate all roots of goodness, follow them, and make them firm.
In the various places of birth among the realms of existence, whenever he gave his marrow and flesh to supplicants, his joy was vast and his mind of giving grew. Like the Bodhisattvas who cultivate roots of goodness, he was free from the dust and defilements of the world and attained profound, supreme joy. He gave his body to all, with a mind that knew no end. Endowed with immeasurable, vast roots of goodness, he embraced all the wondrous treasures of merit and, like the Bodhisattvas, took up and practiced the Dharma without weariness. His mind always delighted in the merit of giving; he provided for all, without regret. He carefully contemplated that all dharmas arise from conditions and have no inherent substance, and was not attached to the act of giving or its karmic results. Whenever he encountered someone, he gave impartially.
Commentary: When a Bodhisattva is born among the beings in the six realms, if any being asks for His marrow or flesh, He immediately gives it. When He gives to others, His heart is filled with joy, His mind is expansive, and His generosity grows day by day. He cultivates the Dharma of giving just as the great Bodhisattvas of the past did, and the wholesome roots He accumulates are equal to theirs. Thus, He leaves behind all the worldly defilements, attains profound wisdom, establishes His firm faith and vows, and experiences the true bliss of the Dharma.
He gives His own body and internal organs to any beings who need them. Out of compassion for beings, He practices giving both inner and outer wealth, never ceasing. Through the merit of this giving, He perfects immeasurable, vast wholesome roots and is able to embrace all supreme and wondrous treasures of merit. All the Dharma practices He undertakes accord with the practices of the Bodhisattvas. He receives them in mind, upholds them in body, and diligently puts them into practice, never becoming weary. In His heart, He is always joyful in performing acts of generosity.
His mind has no other thought; he devotes himself wholeheartedly to providing for sentient beings. Whatever they need, he provides. He can give away inner and outer wealth—things others find difficult to part with—and has never felt regret. The Bodhisattva constantly reflects on and contemplates the Dharma, comprehends the true nature of all things, and clearly understands that all things arise from conditions and have no inherent essence. Although giving has merit, the Bodhisattva does not covet or cling to the merit of giving, nor does he calculate what karmic reward he might receive in the future. His aspiration is to act without attachment, with complete ease and freedom. Whenever an opportunity to give arises, he does not choose whom to give to: he makes no distinction between those near and far, neither remembers past wrongs nor despises evildoers, but gives equally to all.
O son of the Buddha! When a Bodhisattva Mahāsattva gives in this way, all the Buddhas are present, because the Bodhisattva regards them as a father and thereby receives their protection and mindful care. All sentient beings are present, because the Bodhisattva universally causes them to abide in the pure Dharma. All worlds are present, because the Bodhisattva adorns and purifies all Buddha lands. All sentient beings are present, because with a mind of great compassion the Bodhisattva universally saves and protects them. All the paths of the Buddhas are present, because the Bodhisattva delights in contemplating the Tathāgata’s ten powers. All Bodhisattvas of the past, future, and present are present, because together they fulfill all roots of goodness. All fearlessnesses are present, because the Bodhisattva can utter the supreme lion’s roar. All three times are present, because the Bodhisattva attains equal wisdom and observes all things universally. All worlds are present, because the Bodhisattva makes vast vows and cultivates enlightenment until the end of future kalpas. All the tireless practices of the Bodhisattvas are present, because the Bodhisattva arouses immeasurable, vast aspirations.
Commentary: Disciples of the Buddha! When a great Bodhisattva practices giving his flesh, bones, and marrow, the Buddhas of the ten directions all appear before him at the same time and praise him, saying, “Good man! This is truly unsurpassed giving!”
At that time, when the Bodhisattva sees the Buddhas, he thinks of himself as a son who, after traveling for a long time, has now been reunited with his father. This is the Bodhisattva’s great compassion: he gives up his body to save sentient beings, and thereby receives the Buddhas’ response and protection.
All sentient beings also appear before him, because the Bodhisattva enables all sentient beings to abide in the pure Buddhadharma. All worlds appear before him, because the Bodhisattva has adorned all Buddha lands. Furthermore, all sentient beings appear before him, because the Bodhisattva has never begrudged his body or life, and has protected them all.
All the paths to Buddhahood appear before him, because the Bodhisattva has practiced with courageous diligence and aspired to contemplate the Buddha’s ten inconceivable powers. All the Bodhisattvas of the three periods of time appear before him together, because in the past they practiced the Bodhisattva path together and, at the same time, perfected various roots of goodness.
All the fearlessnesses appear before him, because the Bodhisattva has in all realms extensively roared the lion’s roar.
The lion’s roar is to beat the great Dharma drum, blow the great Dharma conch, proclaim the true Dharma widely, and teach and transform sentient beings. All beings of the three times appear before him—this refers to all Buddhas, Bodhisattvas, and every kind of sentient being of the three times manifesting before him at once. This is because the Bodhisattva has attained the state of transforming consciousness into wisdom and the wondrous wisdom of observation and equality. All kinds of beings in the world appear because the Bodhisattva inspires great compassion in them and leads them to make vast vows. He says: “Sentient beings are boundless; I vow to liberate them all. Throughout all future kalpas, I must diligently cultivate the path of awakening to bodhi and rescue all sentient beings.” The Bodhisattvas of the ten directions and the three times also appear before him, for when they cultivated the Bodhisattva path, not one of them ever grew weary or disenchanted; all had previously given rise to vast and immeasurable bodhicitta.
O disciples of the Buddha! When a Bodhisattva Mahāsattva gives marrow and flesh, he dedicates these roots of goodness in this way, saying: May all beings attain a vajra body, indestructible. May all beings attain a firm and compact body, ever free from defect or diminution. May all beings attain a mind-born body, like the Buddha’s body, adorned and pure. May all beings attain a body bearing the marks of a hundred blessings, adorned with the thirty-two marks. May all beings attain a body wondrously adorned with the eighty kinds of marks, complete with the ten powers and impossible to destroy. May all beings attain the body of the Tathāgata, ultimately pure and immeasurable. May all beings attain a firm body that no demon or enemy can destroy. May all beings attain a body with a single mark, sharing the same bodily marks as the Buddhas of the three times. May all beings attain an unobstructed body, whose pure Dharma body pervades the realm of space. May all beings attain a body that is a treasury of Bodhi, able to contain all worlds everywhere.
This is the dedication of roots of goodness made by the Bodhisattva Mahāsattva when, seeking omniscience, he gives his marrow and flesh, in order that all beings may attain the Tathāgata’s ultimately pure, immeasurable body.
Commentary: O disciples of the Buddha! When the great Bodhisattva gives away His bones, marrow, flesh, and body, He dedicates the roots of goodness cultivated through giving to sentient beings in this way: “May all sentient beings attain indestructible vajra bodies, which no external object can destroy.” A vajra body is an undefiled body, free of all habitual faults and afflictions, and incapable of falling into the three evil destinies.
He further vows: “May all sentient beings attain firm and compact bodies, with keen and alert six senses, and healthy bodies and minds, lacking nothing whatsoever; may all their limbs, features, and six sense faculties be complete and perfect.
“May all sentient beings attain inconceivable mind-born bodies, able to travel everywhere throughout the three thousand worlds according to a single thought, unobstructed by anything. The three thousand worlds are no more than a single thought. Just like the Buddha’s Dharma body, which pervades space, may they manifest pure and majestic bodies wherever they go.
“May all sentient beings attain bodies adorned with the excellent marks perfected through a hundred blessings, possessing the thirty-two marks like the Buddha’s body, and thereby adorn their own bodies.
“May all sentient beings attain bodies adorned with the eighty minor marks, in an inconceivably wondrous and subtle way.” At the same time, may they be fully endowed with the ten powers and be indestructible. May all beings attain bodies like those of the Buddhas, pure and beyond comparison in words. May all beings attain the most indestructible bodies, which no demon king or enemy can destroy. May all beings attain bodies of a single mark—the single mark being all marks—and forms that can magically manifest hundreds of thousands of kotis, identical to the Buddhas of the three times. May all beings attain bodies unobstructed by any form or appearance, able to merge with material objects, and, through the pure Dharma body, pervade all of space and the Dharma realm. May all beings attain bodies like the path of enlightenment, able to encompass all the worlds of the ten directions and to manifest all beings within themselves as they attain perfect enlightenment.
This is the dedication of roots of goodness, made when the great Bodhisattva gives his bones, marrow, and flesh to beings, in pursuit of omniscient wisdom. May it enable all beings to attain true, pure, and immeasurable bodies like those of the Buddhas.
The Buddha’s body is unobstructedly one and many. To guide sentient beings, the Buddha manifests a body suited to each kind; therefore, it is said that the Buddha has hundreds of thousands of billions of emanation bodies, or that the Buddha’s body is inexhaustible. The sutras record ten fully perfected bodies:
- Under the Bodhi tree, subduing the demons and attaining the Way is the Bodhi Body.
- The original vow to deliver sentient beings, fulfilling the causes and manifesting traces, is the Vow Body.
- Universally responding to beings’ capacities and manifesting transformations according to their kind is the Transformation Body.
- Sustained by divine power, with the entire body indestructible, is the Power-Sustaining Body.
- An ocean of marks as numerous as minute particles, adorning the true reward, is the Adornment Body.
- Vast and great in majesty and virtue, causing demons and outsiders to submit, is the Majestic-Power Body.
- Wherever the mind goes, the body goes at once: this is the Mind-Born Body.
- Merit and virtue complete like an ocean, pervading everywhere, is the Merit Body.
- The pure nature of Dharma, pervading the entire Dharma realm, is the Dharma Body.
- Wondrous wisdom, perfectly luminous and unobstructed in understanding, is the Wisdom Body.
What are called the two bodies, three bodies, ten bodies, and hundreds of thousands of billions of bodies are in truth one Dharma-realm body. All arise dependently; their characteristics are identical and interpenetrating, mutually unobstructed in every direction. Together, they are the one-many unobstructed Dharma-realm body.
Disciples of the Buddha! When a Bodhisattva-Mahāsattva gives his own mind to all who come begging, as did the Bodhisattvas No-Regret-and-Weariness and King of Unimpededness, and countless other great Bodhisattvas, he learns the mind of giving freely, cultivates the mind of giving everything, trains in the mind that practices the pāramitā of giving, perfects the mind that fulfills the pāramitā of giving, learns the mind of giving practiced by all Bodhisattvas, develops the inexhaustible mind that relinquishes everything, cultivates the mind of contemplating and giving everything, bears the mind that undertakes all Bodhisattvas’ practices of giving, keeps in mind all the Buddhas present before him, and makes offerings without ceasing to all who come begging.
Commentary: Disciples of the Buddha! A Great Bodhisattva gives his own heart to anyone who comes to ask for it. In ancient times, Bodhisattva Without Regret or Weariness, Bodhisattva Unhindered King, and countless other Great Bodhisattvas all practiced great acts of giving that were difficult to do, yet they did them. When a Bodhisattva gives his heart to someone who asks, he lets go of all entanglements, and his mind is completely at ease. He cultivates the mind of giving everything and learns the practice of the Dāna Pāramitā, the perfection of giving that leads to the other shore. He develops the mind that accomplishes the perfection of giving. He develops the mind of learning to practice giving, as the Bodhisattvas of the past did. He develops the mind of inexhaustible giving, able to give away everything, both within and without. He develops the mind of cultivating and nurturing joyful giving. He develops the mind of shouldering the responsibility for the practice of giving of all Bodhisattvas. He develops the mind of right mindfulness, with the Buddhas always before him. He develops the mind of giving to all who come to ask, fulfilling all their wishes and never ceasing. The Bodhisattva cherishes these ten aspirations and practices the wholesome deed of giving.
When a Bodhisattva Mahāsattva gives in this way, his mind is pure: for the sake of ferrying all sentient beings across, attaining the Bodhi of the Ten Powers, practicing in reliance on great vows, abiding in the Bodhisattva path, accomplishing all-knowing wisdom, and not abandoning his original vows.
Thus, dedicate all roots of goodness in this way, saying: “May all sentient beings attain the mind of the Vajra Treasury, which cannot be destroyed by any vajra mountain or the like. May all sentient beings attain the mind of the Vajra Realm adorned with myriad marks; attain a mind that none can shake; attain a fearless mind; attain a mind that constantly benefits the world without end; and attain the mind that is the treasury of wisdom of the Great Valiant Banner.”
Commentary: Great Bodhisattvas, when they give their own hearts to those who come to ask for them, their minds are utterly pure and at ease, without the slightest distracting thought, because they wish to liberate all sentient beings. They also wish to attain the path of enlightenment, Bodhi, and enter the state of Buddhahood. They practice this great act of giving in accordance with the great vows they made long ago. They also abide firmly in the state of Bodhi, without any thought of turning back. They hope to perfect sublime wisdom and attain supreme insight, and they do not wish to abandon or depart from the great vows they have made. To save sentient beings, they spare nothing; they are determined to fulfill their vows, and so they give their own hearts to sentient beings.
The Bodhisattva dedicates to sentient beings all the various roots of goodness He has cultivated, as follows: He says, “I vow that all sentient beings may attain minds as firm as vajra, whose right mindfulness cannot be destroyed even by the combined power of all the Vajra Mountains and Iron Encircling Mountains. I further vow that all sentient beings may attain minds adorned with the swastika mark of the Vajra Realm, symbolizing the auspiciousness of myriad virtues, and enter into wisdom in accord with the Dharma-nature of all Buddhas. I further vow that all sentient beings may attain minds steadfast in faith and aspiration, unmoved by the heterodox doctrines of heavenly demons and non-Buddhists; minds that fear no realm whatsoever; minds ever devoted to benefiting the world; and minds that are a great banner of valor and a great treasury of wisdom.”
They attain a mind firm as Narayana’s banner; a mind as inexhaustible as the ocean of sentient beings; a mind like the indestructible treasury of Narayana; a mind that destroys the deeds of all Māras and the hosts of Māra’s armies; a fearless mind; a mind of great majesty and virtue; a mind of constant diligence; a mind of great valor; an unshaken mind; a mind clad in vajra armor; the supreme mind of the bodhisattvas; a mind that brings to completion the radiant enlightenment of the Buddha’s Dharma; a mind that, seated beneath the Bodhi tree and abiding firmly in the true Dharma of all Buddhas, is free from all delusion and attains omniscience; and a mind that accomplishes the ten powers.
This is how a bodhisattva-mahasattva dedicates the roots of goodness when giving: to enable sentient beings to remain unstained by the world and to possess a mind fully endowed with the Tathagata’s ten powers.
Commentary: The Bodhisattva also hopes that sentient beings will attain a steadfast mind like the banner of Nārāyaṇa. They will also attain a great compassionate mind that is boundless and endless, as numerous as sentient beings, profound and immeasurable, bottomless like the ocean, and whose practice of giving is inexhaustible. They will also attain a mind of the Nārāyaṇa nature of Dharma, which nothing can destroy. They will also attain a greatly courageous mind that can extinguish all the karma of Māra and vanquish all the hosts of Māra. They will also attain a fearless mind grounded in truth. They will also attain an even, loving and compassionate mind, endowed with awesome virtue, that inspires others to be respectful and willing to follow. They will also attain a mind that constantly knows how to diligently cultivate and uphold the true Dharma. They will also attain a courageous mind that rescues and protects all sentient beings, without begrudging the sacrifice of their own life. They will also attain a steadfast mind that is unafraid and does not betray any emotion. They will also attain a mind of faith, firm as a vajra cuirass. They will also attain a pure compassionate mind like that of the Bodhisattvas. They will also attain a mind of wisdom that accomplishes the Dharma taught by the Buddha and brings the path to awakening to perfection. They will also attain a great wisdom mind, perfected as they sit beneath the Bodhi tree and abide in the true Dharma of the Buddhas, free from all defilement, delusion, and improper temptations. They will also attain a mind endowed with the ten great powers and awesome spiritual might.
Those twelve rare, supreme kinds of mind arise when a great Bodhisattva gives his heart and dedicates all the various roots of goodness he has cultivated to sentient beings. Hoping that all sentient beings will be free from the impure faults of the world and will be able to perfect the ten kinds of mind endowed with awe-inspiring spiritual power, the Bodhisattva delights in practicing this great act of giving.
O disciples of the Buddha! If a Bodhisattva Mahasattva is asked for his intestines, kidneys, liver, or lungs, he gives them all, just as the Bodhisattva Good Giving, the Bodhisattva King of Sovereign Power in Subduing Māras, and countless other great Bodhisattvas did. When practicing this kind of giving, upon seeing a petitioner arrive, his heart is joyful, and he looks upon the petitioner with loving eyes. In seeking Bodhi, he gives everything according to what is needed, without any regret in his heart. He observes that this body has no lasting substance: “I should give it to him and obtain a firm body.” He further reflects that this body will soon decay; those who see it will be repulsed, and foxes, wolves, and hungry dogs will devour it. This body is impermanent; one day it must be cast away and eaten by others, without any awareness.
Commentary: Disciples of the Buddha! If someone comes asking for the large or small intestines, kidneys, liver, or lungs, the great Bodhisattva immediately gives them as a gift. Such were the Bodhisattvas Good Giving and King of Self-Mastery Who Subdues Demons in ancient times, along with countless other great Bodhisattvas. They once practiced this great giving, relinquishing what was hard to relinquish and doing what was hard to do.
When this great Bodhisattva practiced giving, he saw someone come to ask, and his heart overflowed with joy. With compassionate eyes, he looked upon the petitioner’s internal organs. Because the Bodhisattva sought the unsurpassed fruit of bodhi, he always accommodated sentient beings. Whatever they asked for, he granted, fulfilling their wishes completely, without the slightest regret in his heart. Why? Because the Bodhisattva contemplated that this body was impermanent: “Someone needs this now, so I should quickly give it to them, in order to attain a vajra body that is firm and indestructible.” He also reflected that this body, in the blink of an eye, would pass through decades and decay and rot; when that time came, all who saw it would feel revulsion. If one happened to die early, one’s body would merely become food for foxes, wolves, and dogs. This body is impermanent, and in the end it must be relinquished. Rather than become food for wild beasts, without any awareness, it is better to give it to someone now.
O son of the Buddha! When a Bodhisattva Mahāsattva makes this contemplation, he knows that the body is impermanent and utterly impure. Understanding and awakening to the Dharma, he gives rise to great joy. With a reverent mind, he carefully regards the petitioner who has come as a good spiritual friend who has come to protect him. Whatever is asked of him, he gives without fail, exchanging his frail body for a firm and enduring one.
Commentary: Disciples of the Buddha! When that great Bodhisattva contemplated in this way, he knew that this body was impermanent, formed from the provisional combination of the four elements; on the outside it sweated, and within it excreted filthy, foul-smelling substances to the utmost degree. After forming these thoughts, the Bodhisattva suddenly and clearly awakened to the true emptiness and wondrous existence of the Buddha Dharma. He also gained complete clarity about the true merits and benefits of giving, and thus felt great joy. With great reverence and sincerity, he turned his attention to the person who had come to ask for his five zang organs and six fu organs. In his heart he thought: “This person has come to teach and guide me, helping me bring forth the bodhi mind. This spiritual benefactor is protecting me as I cultivate the Bodhisattva path! Whatever they need, I will give them.” He would exchange this impure, unstable, impermanent, illusory body—formed from the provisional combination of the four elements—for the vajra, indestructible Dharma body, and for radiant wisdom whose transformations are utterly endless.
O disciples of the Buddha! When a Bodhisattva Mahāsattva gives in this way, they dedicate all their roots of goodness, vowing: “May all beings attain bodies that are treasuries of wisdom, pure within and without. May all beings attain bodies that are treasuries of merit, able to sustain all vows of wisdom. May all beings attain supremely wondrous bodies, containing wondrous fragrance within and radiating light without. May all beings attain bodies of merit, upright from top to bottom, with well-proportioned limbs. May all beings attain bodies of wisdom, delightfully nourished and strengthened by the taste of the Buddha-Dharma. May all beings attain inexhaustible bodies, cultivating and abiding in the profound nature of Dharma.”
Commentary: Disciples of the Buddha! When a great Bodhisattva gives alms as described earlier in the sutra, the Bodhisattva dedicates all the roots of goodness cultivated to all sentient beings, saying: “May all sentient beings obtain bodies that are treasuries of wisdom, with perfectly clear and pure wisdom within and not the slightest defiled thought, and with dignified, upright forms on the outside, adorned with excellent marks and a lofty bearing. May they obtain bodies of wisdom that are pure both inside and out. May all sentient beings obtain bodies that are treasuries of karmic rewards, able to perform the great virtue of giving freely and effortlessly everywhere, fulfilling their wishes and desires, without the suffering of seeking and not obtaining. May all sentient beings obtain supremely excellent bodies, fragrant within and radiating the light of wisdom outward, so that all who see them give rise to reverence and respect. May all sentient beings obtain bodies that are upright from top to bottom, with all their limbs and joints perfectly formed and proportionate, and without unsightly fat bellies. May all sentient beings obtain bodies of wisdom, filled with the joy of the Dharma, and use the flavor of the Buddha’s Dharma to nourish and nurture their wisdom. May all sentient beings obtain bodies of inexhaustible merit, cultivate immeasurable Dharma methods, abide in the profound nature of the Dharma, and never grow weary or regress.” May all beings attain the body of the pure treasury of dhāraṇīs, and reveal all Dharmas with wondrous eloquence. May all beings attain a pure body, with both body and mind, inner and outer, entirely pure. May all beings attain the body of the practice of profound contemplation of the Tathāgata’s wisdom, be replete with wisdom, and rain down the great Dharma rain. May all beings attain an inwardly tranquil body and, outwardly, become a King of Wisdom Banners for beings, emitting great radiant light that universally illuminates all.
This is the dedication of the roots of goodness from the Bodhisattva Mahāsattva’s giving of his intestines, kidneys, liver, and lungs, in order to make sentient beings pure both inwardly and outwardly, and to enable them all to abide in unobstructed wisdom.
May all beings attain the body of the pure treasury of dhāraṇī, and, with wondrous eloquence, reveal all the teachings. May all beings attain a pure body, with body and mind pure both within and without. May all beings attain the Tathāgata’s body of profound wisdom in contemplation and practice, with wisdom fully perfected, raining down the great Dharma rain. May all beings attain a body dwelling in stillness, while outwardly serving as the king of wisdom banners for sentient beings, emitting great light that shines everywhere.
This is the great Bodhisattva’s dedication of roots of goodness when He gives away His intestines, kidneys, liver, and lungs, in order to enable sentient beings to be pure within and without and all to abide in unobstructed wisdom.
Commentary: The Bodhisattva further vows that all sentient beings will attain the pure Treasury of Dharani body. “Dharani” is a Sanskrit word translated as “total retention”: it means being able to retain the meanings of the immeasurable Buddha-Dharma in their entirety, so they are never forgotten or lost. It sustains goodness without ceasing and prevents evil from arising. Its essence is mindfulness, concentration, and wisdom. In general, there are four kinds of Dharani: Dharma, meaning, mantra, and patience. The Bodhisattva hopes that sentient beings will attain the pure Treasury of Dharani body and use the four kinds of unobstructed eloquence to reveal the inconceivable true-mark nature of all dharmas.
The Bodhisattva further vows that all sentient beings will attain pure bodies, with their minds and bodies free of defilement, clean within and without. The Bodhisattva further vows that all sentient beings will attain bodies of profound insight and practice like the Buddha’s: using profound Prajna to contemplate that all practices are impermanent, realizing immeasurable wondrous wisdom, and expounding the true marks of all dharmas everywhere to sentient beings, like spreading the rain of Dharma nectar everywhere, moistening sentient and insentient beings throughout the Dharma Realm.
The Bodhisattva further vows that all sentient beings will attain bodies that are inwardly serene—that is, with minds inwardly tranquil, deep power of concentration, free from deluded thoughts and unmoved by external conditions. Outwardly, they will become the kings of wisdom banners for sentient beings, using wisdom to lead all sentient beings out of the sea of birth and death and toward the Buddha Way. They will emit great light, illuminating all Dharma realms and dispelling darkness.
This is the great Bodhisattva’s dedication of the various roots of goodness and merits gained while practicing the Dharma of giving away the five viscera and six bowels. The Bodhisattva hopes that all sentient beings will attain purity within and without, in both body and mind, and dwell securely in a state of unobstructed wisdom.
O children of the Buddha! Bodhisattva Mahāsattvas gave beggars their limbs, joints, and bones, as did Bodhisattva Dharmagarbha, Bodhisattva Radiance King, and countless other great Bodhisattvas. When giving away parts of their bodies, limbs, and bones, upon seeing a beggar approach, they gave rise to a mind of loving delight, a joyful mind, a mind of pure faith, a peaceful mind, a courageous mind, a compassionate mind, an unobstructed mind, and a pure mind—a mind resolved to give whatever was requested.
Commentary: Disciples of the Buddha! Great Bodhisattvas give sections of the bones of their own bodies to those who come to ask for them, as did the Bodhisattvas Dharma Treasury, King of Light, and countless other great Bodhisattvas in the past. When that great Bodhisattva gave sections of the bones of His body, He saw someone come to ask and immediately felt boundless joy, delighted that He could fulfill the perfection of giving. His mind was pure, and He had deep faith that He could accomplish His purpose in giving. Therefore, His heart was especially peaceful and joyful. He had a courageous and vigorous mind and felt no pain. He aroused great compassion, wishing that the person who asked for those bones would be freed from the suffering of illness. He gave without any sense of obstruction; His mind was very pure and free of distracting thoughts. He willingly accommodated those who came to ask and gladly gave to them, without any miserly reluctance to part with what He had.
When the Bodhisattva Mahāsattva gives his body and bones, he dedicates all his roots of goodness in this way, saying: “May all beings attain bodies like illusions and never again receive bodies of bones, flesh, and blood. May all beings attain Vajra bodies, indestructible and invincible. May all beings attain Dharma bodies perfected in omniscience, born in a realm free from bondage, attachment, and fetters. May all beings attain bodies endowed with the power of wisdom, with all their faculties perfected, never impaired or destroyed. May all beings attain bodies endowed with the power of Dharma, with the power of wisdom at their command, and reach the other shore. May all beings attain steadfast bodies, their bodies true and substantial, never scattered or destroyed.”
Commentary: When a great Bodhisattva gives the marrow of his bones, he dedicates all the various roots of goodness he has cultivated to sentient beings in this way: He says, “May I wish that all sentient beings attain a lotus-transformation body, and no longer have this body of blood, flesh, and bones, falsely assembled from the four great elements. May I also wish that all sentient beings attain a vajra body, which nothing can destroy, a body of indestructible vajra that no one in the world can surpass. May I also wish that all sentient beings attain the pure Dharma body, perfect in omniscient wisdom, and be born in a realm of freedom, without bondage or attachment. May I also wish that all sentient beings attain a body endowed with the power of wisdom, with all six faculties complete and whole, never severed, destroyed, or deficient. May I also wish that all sentient beings attain a body endowed with the power of Dharma, a body pure and radiant, filled with wisdom and free in every way, reaching the farther shore of Nirvana. May I also wish that all sentient beings attain an indestructible body, strong and healthy, forever free from illness and affliction, genuine within and without, and never able to disintegrate.”
May all beings attain a body that responds appropriately, teaching and taming all beings. May all beings attain a body perfumed by wisdom, endowed with the great strength of Nārāyaṇa in every limb. May all beings attain a body with firm, continuous, unbroken marks, forever free from all exhaustion and weariness. May all beings attain a body abiding in great strength, fully endowed with the great strength of diligence. May all beings attain the Dharma body that pervades the world equally, abiding in the abode of immeasurable supreme wisdom. May all beings attain a body of the power of merit and virtue, benefiting all who see it and keeping them far from all evil. May all beings attain a body with no place of reliance, and may all attain complete wisdom unattached to any support. May all beings attain a body embraced by the Buddhas, constantly protected by all the Buddhas.
Commentary: The Bodhisattva further vows that all sentient beings will attain bodies that respond and transform according to their calls—responding wherever they are sought—enter among all kinds of sentient beings, manifesting in accordance with their kind to teach, transform, and subdue them, so that they may all abide in the Buddha Way. The Bodhisattva further vows that all sentient beings will constantly draw near good and wise spiritual friends, attain bodies imbued with wisdom, become wise, and also possess the strength of great Vajra strongmen. The Bodhisattva further vows that all sentient beings will attain sturdy bodies, vigorous spirits, and extraordinary strength, sustained without interruption; they will never feel tired, nor become ill from excessive fatigue, nor stop all activity because of it. Thus, none of these undesirable conditions will occur. The Bodhisattva further vows that all sentient beings will attain strong bodies, be able to abide in solitude, and be courageous and diligent in their cultivation day and night. The Bodhisattva further vows that all sentient beings will attain pure Dharma bodies extending throughout empty space and the entire Dharma Realm, equally protecting all sentient beings throughout the Dharma Realm, and abide in supreme, limitless wisdom. The Bodhisattva further vows that all sentient beings will attain bodies endowed with the power of merit and virtue. When a person’s blessings, wisdom, and virtuous qualities are all complete, they naturally possess the power to influence and transform others. When good people see them, their wholesome thoughts immediately grow; when evil people see them, they immediately know to turn from evil and toward good, and to leave behind all their former bad habits. An old saying goes: “Teaching by example is more important than teaching with words.” It is also said:
“Finding a teacher of the classics is easy;
finding a teacher of human virtue is hard.”
All those words signify the power of the body’s merit, or enable those who see it to benefit by staying far from all evils. May all beings also attain a Dharma body that fills all of space, needing no support, and be endowed with unattached wisdom, without reliance. May all beings also attain a pure body embraced by the Buddhas, and constantly receive the Buddhas’ blessings and protection through their power.
May all beings attain a body that universally benefits all beings, able to enter everywhere into all paths.
May all beings attain a body that manifests everywhere, able to illuminate and reveal all the Buddha-Dharma.
May all beings attain a body endowed with perfect diligence, single-mindedly mindful and diligently cultivating the wisdom-practices of the Great Vehicle.
May all beings attain a pure body free from self-conceit and arrogance, with wisdom that abides always, unmoved and undisturbed.
May all beings attain a body of steadfast practice, accomplishing all-knowing activity of the Great Vehicle.
May all beings attain a body belonging to the Buddha’s family, forever free from all birth and death in the world.
This is how a Bodhisattva Mahāsattva dedicates the roots of goodness when giving his body and bones: in order to enable sentient beings to attain all-knowing wisdom and become eternally pure.
Commentary: The Bodhisattva further vows that all sentient beings obtain a body that benefits all sentient beings everywhere, and equally enter the six realms to teach and transform all beings and rescue them. The Bodhisattva further vows that all sentient beings obtain a body that manifests everywhere and can illuminate all the Buddha’s teachings. The Bodhisattva further vows that all sentient beings obtain a body that diligently cultivates and studies every Dharma-gate, perfecting and fully comprehending them without obstruction, and single-mindedly and devotedly cultivating the Great Vehicle Buddha Dharma in pursuit of unsurpassed wisdom. The Bodhisattva further vows that all sentient beings obtain a pure body, free from the habitual tendencies of arrogance and conceit, using wisdom to guide all their actions, always abiding in the realm of wisdom, unmoved by circumstances and undeluded by greed, hatred, and ignorance.
For those who cultivate the Buddha’s Way, the most important thing is to eliminate the habitual faults of self-attachment, arrogance, and conceit. Our daily practice is itself the elimination of habitual tendencies. If we eliminate some of these habitual faults, we attain a measure of the pure Dharma Body. If we do not apply effort in this regard, it will not be easy to attain a pure body; and if we do not attain a pure body, wisdom cannot manifest. Arrogance, self-attachment, and conceit are all defiling habitual tendencies, and they are very difficult faults to eradicate. Everyone assumes these are merely psychological traits, and so feels superior to others in every situation, wants to be first in everything, and has an attitude of looking down on everyone.
These are all bad faults of arrogance and conceit. I hope everyone will pay attention to correcting these faults at all times; those who have left the home life in particular must exercise special self-restraint. I further vow that all beings will attain firm conviction and outstanding resolve, and that in practicing the Way they will never regress. From the moment they first give rise to the Bodhi mind until they become Buddhas, may they never change their resolve to practice, nor ever give rise to a thought of laziness. May they accomplish the karmic fruits of all-knowing wisdom and perfect the Mahayana Bodhisattva practices. I further vow that all beings will be born into the Buddha’s family, become children of the Dharma King, and forever leave behind worldly birth and death. This is the dedication of all the roots of goodness cultivated by the great Bodhisattva when he gave away his bone marrow. It is so that beings may attain wisdom, and that their bodies and minds may forever be free of defilement and pure both within and without.
O Buddha’s disciples! When a Bodhisattva Mahāsattva sees someone come holding a sharp knife and asking for the skin of his body, his heart fills with joy, and his faculties are delighted. It is as though someone had shown him great kindness: he welcomes the person, leads him in, offers him a seat, and bows respectfully, thinking, “This petitioner is exceedingly rare. He wishes to fulfill my vow to attain omniscience, and so has come to ask for something that will benefit me.” With joy and a gentle countenance, he says to him, “I now give up this entire body. Whatever skin you need, take and use as you wish.” This was just as it was in the past with the Bodhisattva Pure Treasury, the Bodhisattva Golden-Flanked Deer King, and countless other great Bodhisattvas; there was no difference.
Commentary: Disciples of the Buddha! When a Great Bodhisattva sees someone coming with a sharp knife to ask for His skin, He immediately feels great joy and delight. His whole body fills with happiness, as though someone had bestowed a favor on Him. He at once welcomes the person, invites him into His home, offers him a seat, and greets him with the utmost respect. In His heart, He thinks: “This person has come to ask for my skin. He is truly a good spiritual friend of mine, with a great karmic connection to me. There are so many people in the world, yet only this person has come to ask for my skin. Isn’t this an exceedingly rare encounter?” They came to help me fulfill my aspiration for perfect omniscience! So, by coming to ask for my skin, they are benefiting me! Thinking this, I became even more joyful in my heart, and, smiling happily, said to him: “This body of mine—I give away all of it, inside and out. If you want to use my skin, take whatever you wish, wherever you wish!” In the past, Bodhisattva Pure Treasury, Bodhisattva Golden-Flanked Deer King, and countless other great Bodhisattvas had all given away their skin, just as you are doing now.
At that time, the Bodhisattva dedicated all roots of goodness in this way, saying: “May all beings attain delicate skin, like the Tathāgata’s pure form and appearance, which never tires those who behold it. May all beings attain indestructible skin, like a diamond, which none can break. May all beings attain golden skin, like the finest, pure, bright, and lustrous gold from Jambūdvīpa. May all beings attain skin of immeasurable colors, manifesting pure colors according to their wishes. May all beings attain pure and wondrous skin, fully possessing the excellent, soft, and pure form and appearance of the Tathāgata, the Śramaṇa. May all beings attain the finest skin, naturally pure and unparalleled in form and appearance.”
Commentary: When the Bodhisattva contemplates in this way, He dedicates all the various merits He has cultivated through giving to sentient beings, saying: “I vow that all sentient beings may have smooth, soft skin, like the Buddha’s golden complexion—smooth, pure, and pleasing to all who see it. I further vow that all sentient beings may have indestructible skin, like vajra, that nothing can harm. I further vow that all sentient beings may have golden-colored skin, like the beautiful fine gold of Jambudvipa, pure and radiant.” May all beings have skin of countless colors, so that whatever each person wishes to see brings them joy, and whatever color they desire appears. May all beings have the purest and most beautiful skin, fully endowed with the dignified adornments of those who have left the home life, and able to manifest the compassion and wholesome roots of the Buddha’s disciples, like the Buddha’s pure appearance, with its thirty-two marks and eighty excellent characteristics. May all beings have skin of the finest color in the world. Because their intrinsic nature is pure and undefiled and their virtues are lofty, every aspect of their complexion and bodily appearance is upright and perfect. Their appearance is so pure that no one can compare with them.
May all beings attain the Tathagata’s pure-colored skin, adorning themselves with all the marks and excellent characteristics. May all beings attain wondrously beautiful skin, radiating great light that universally illuminates all. May all beings attain bright-net skin, lofty like a banner above the world, radiating inconceivable, perfect, and complete light. May all beings attain lustrous skin, with every aspect of their appearance completely pure. These are the roots of goodness dedicated by the Bodhisattva Mahāsattva when giving the skin of the body, so that all beings may attain Buddha-fields adorned and purified in every way, and be endowed with the Tathāgata’s great virtues.
Commentary: The Bodhisattva further vows that all sentient beings may practice wholesome deeds, refrain from unwholesome deeds, diligently cultivate the Buddhadharma taught by all Buddhas, and faithfully put it into practice; that they may attain a pure complexion like the Buddha’s, perfect themselves through cultivating the complete array of excellent marks, and adorn their own bodies. The Bodhisattva also vows that all sentient beings may attain the most beautiful complexion and radiate great light that can illuminate all sentient and insentient beings throughout the worlds of the ten directions. The Bodhisattva further vows that all sentient beings may attain skin of great radiance that displays a net, like a tall banner erected in the world, radiating immeasurable light that illuminates the ten directions. The Bodhisattva also vows that all sentient beings may attain smooth, soft, luminous skin, with pure excellent marks appearing across their five sense organs, four limbs, and entire bodies, from head to foot. This is how a great Bodhisattva dedicates the wholesome roots and merit cultivated through practice: so that all sentient beings may attain pure, adorned Buddha-lands, and so that every sentient being may also cultivate great merit like the Buddha.
O son of the Buddha! The Bodhisattva-mahāsattva gave his hands, feet, and fingers to all who asked, as did the Bodhisattva Firmly Diligent, the Bodhisattva King自在 of Jambudvīpa, and countless other great bodhisattvas. At that time, the Bodhisattva’s countenance was gentle and joyful, his mind peaceful and wholesome, and he was free from delusion. He had embarked upon the Great Vehicle, sought no sensual pleasures, and prized no fame. He merely aroused the vast aspiration of a bodhisattva, left behind stinginess, jealousy, and all other defilements, and devoted himself wholly to the Tathāgata’s unsurpassed, wondrous Dharma.
Commentary: Disciples of the Buddha! The Great Bodhisattva now gives his fingers and toes to those who come to ask for them. Just as in the past, Bodhisattva Firmly Vigorously Striving, Bodhisattva Sovereign King of Jambudvipa, and countless other great Bodhisattvas all performed this great act of giving when they practiced the Bodhisattva path, doing what is difficult to do. As this Bodhisattva gives away his fingers and toes, an expression of compassion and joy appears on his face. His heart is peaceful and compassionate, without the slightest confusion or turmoil. He wholeheartedly cherishes the aspiration to cultivate the Great Vehicle Buddhadharma and resolve to benefit living beings. He seeks no reward, nor does he hope to earn a reputation as a great benefactor, known to everyone so that they will make offerings to him and pay him homage. He only has compassion for the people, places great compassion first, and brings forth a vast bodhi aspiration. When a Bodhisattva first brings forth the resolve, he casts aside the defiled mind of greed, stinginess, and jealousy, as well as all kinds of filthy habits and faults. He devotes himself single-mindedly to the wondrous Dharma, seeking to realize Buddhahood.
O children of the Buddha! When the Bodhisattva Mahāsattva gives in this way, he gathers all roots of goodness and dedicates them all, praying: “May all beings attain slender, long fingers, no different from the Buddha’s. May all beings attain rounded, full fingers, with their upper and lower parts in proportion. May all beings attain fingers with copper-red nails, their nails raised like dragons, pure and clear as mirrors. May all beings attain the fingers of the supreme person of omniscient wisdom, able to uphold all the teachings. May all beings attain fingers adorned with auspicious marks and be endowed with the ten powers. May all beings attain the fingers of a great person, slender, rounded, and even.”
Commentary: Disciples of the Buddha! When a Great Bodhisattva gives away fingers and toes, as described above, He dedicates all the roots of goodness and merit He has cultivated to sentient beings, not keeping even the slightest bit for Himself. He wishes that all sentient beings attain slender, long fingers like the Buddha’s, with no difference between them. Why does the Bodhisattva hope that sentient beings will have slender, long fingers? First, because the Buddha’s fingers are slender and long, He also wants sentient beings to have fingers like the Buddha’s. Second, fingers that are longer than the palm are a sign of great nobility, and also indicate intelligence beyond that of ordinary people.
In ancient times, when people imagined the marks of an emperor, they invariably said that his arms were so long his hands reached below his knees, his ears hung down close to his shoulders, he had red phoenix eyes, and he walked like a dragon or a tiger. Thus, the Bodhisattva vowed that beings would have slender fingers. The Bodhisattva also vowed that all beings would have plump, rounded fingers, with rounded, fleshy fingertips that revealed neither veins nor bones; they would be full to just the right degree, neither coarse nor fine, evenly proportioned from top to bottom, and pleasing to behold. The Bodhisattva further vowed that all beings would have nails the color of red copper, raised high, with surfaces that were exceptionally pure and shone with light—in short, nails that could serve as mirrors to reflect people and things. This is a naturally auspicious mark. The Bodhisattva also vowed that all beings would have the fingers of a great man endowed with supreme, all-knowing wisdom.
A great man is one whom wealth and honors cannot corrupt, poverty and low status cannot make waver, and might cannot subdue. Only one with great aspirations and integrity can be called a great man. As for a Bodhisattva, a great man, he studies all the Dharma and understands all the Dharma, and can also develop fingers that are a mark of excellence. Just as the Buddha has eighty secondary marks of excellence, beautiful fingers are one of them. The Bodhisattva hopes that sentient beings will also have such beautiful features, and be endowed with the ten kinds of awesome spiritual power. He further vows that all sentient beings will have the fingers of a great person. A great person here refers to the Buddha, who is endowed with blessings and wisdom. The Bodhisattva’s aspiration is for sentient beings also to attain fingers like the Buddha’s: slender and long, plump and full, with their lengths in proportion, straight and well-matched, without any irregularity.
May all beings attain fingers marked with wheels, with perfectly rounded joints and markings that turn to the right. May all beings attain slender fingers like lotus flowers, marked with swastikas, adorned with the excellent marks and features that are the karmic reward of the Ten Powers. May all beings attain fingers that are treasuries of light, radiating great light that illuminates the inexpressible worlds of the Buddhas. May all beings attain well-arranged fingers, with the webbing skillfully and completely spread. These are the roots of goodness that the Bodhisattva Mahasattva dedicates when giving his fingers in charity, so that all beings may attain pure minds.
Commentary: The Bodhisattva further vows that all sentient beings will attain fingers and toes bearing wheel marks, with every joint perfectly rounded and palm lines turning to the right. He further vows that all sentient beings will attain lotus-like fingers, with auspicious palm lines in the shape of a swastika. Through the karmic reward of ten kinds of awe-inspiring spiritual powers, they will accomplish these marks of excellence that adorn the body.
He further vows that all sentient beings will attain a radiant treasury of light and emit great light, like the light of day, able to shine upon innumerable Buddha-worlds. He further vows that all sentient beings will attain well-proportioned fingers, skillfully arranged like a net or web, with everything perfectly complete. These are the roots of goodness that the great Bodhisattva dedicates when he gives his fingers and toes to sentient beings, so that all sentient beings may attain purity of body and mind.
O children of the Buddha! When a Bodhisattva Mahāsattva seeks the Dharma, if someone says, “If you can give me the flesh of your body and your fingernails, I will give you the Dharma,” the Bodhisattva replies, “Just give me the Dharma. Take and use my body’s flesh and fingernails as you wish.” Bodhisattvas such as the Dharma-Seeking Sovereign Bodhisattva, the Inexhaustible Bodhisattva, and countless other great Bodhisattvas, in order to seek the Dharma and reveal and expound the true Dharma for the benefit of sentient beings, so that all may be fully satisfied, gave their flesh and fingernails to those who came begging.
Commentary: Disciples of the Buddha! When a great Bodhisattva cultivates the Dharma-gate of dedication and practices the sixth dedication—Following and Firmly Establishing All Roots of Goodness—he gives priority to the Perfection of Giving. This does not mean that he does not practice the other five perfections; he simply practices them according to his ability and capacity.
In the course of this sixth dedication, he has given away both inner and outer wealth: his kingdom, wife and children, the seven precious treasures, and the possessions needed for livelihood; his head, eyes, marrow and brain; his body and flesh, five sense organs, four limbs, five viscera and six entrails, and so on. Now he again performs the meritorious act of giving. For the sake of the Dharma, the Bodhisattva gives up his body, and remains forever firmly established in the hearts and minds of the Buddhas, Bodhisattvas, gods and humans.
As disciples of the Buddha, we naturally cannot attain the level of practice of Bodhisattvas in a short time. But at the very least, we must walk the path to Buddhahood, diminish greed, anger, and delusion, do good deeds, and refrain from doing evil. We must strive to change our habitual tendencies and shortcomings. Bodhisattvas can give up their own flesh and bodies—surely we can give up at least a few of our bad habits? I have a big-mouthed bag made specially to collect bad habits and shortcomings. Please, with great compassion, resolve to give them all to me! Moreover, we must reflect on ourselves and regularly repent for our faults.
The Bodhisattvas, in all their vows, hope that we will attain purity of body and mind, open great wisdom, and swiftly achieve the Buddha Way. Yet we do not heed their words or receive the benefit of the merit they dedicate to us. All day long we entertain deluded thoughts; we are constantly overcome by greed and desire, blame others wherever we go, and give rise to anger and delusion. How can body and mind like this be pure? How can we attain great awakening and wisdom? Even if we practiced for eighty thousand great kalpas, we still could not escape the trap of deluding ourselves—so how could we speak of clarifying the mind and seeing our true nature?
If we do not change our thoughts and conduct, how can we face the offerings made to us by the Buddhas and Bodhisattvas, our parents and teachers, and beings throughout the ten directions? Since we have become disciples of the Buddha, renounced family life, shaved our beards and hair, and donned the Tathagata’s robe, we must be sincere and wholeheartedly follow the teachings, keep our feet firmly on the ground, and be consistent inside and out, so that we may be worthy of being disciples of the Buddha—Bhikshus and Bhikshunis! After Bodhisattva Vajradhvaja finished explaining the preceding passage of the sutra, he was deeply moved and called out once more, “O disciples of the Buddha! Great Bodhisattvas wish to hear Buddha Dharma that they have never heard before. At that time, if someone had said to him, ‘If you can give me your fingers and fingernails with the flesh beneath them, I will certainly teach you the Buddha Dharma of “resolving birth and death and attaining liberation,”’ then, on hearing such wondrous Dharma, the Bodhisattva would have been overjoyed and replied at once, ‘As long as you teach me the Buddha Dharma of “resolving birth and death and attaining liberation,” you may take and use my fingernails with the flesh beneath them, and the flesh and skin on my body, as you wish.’ It was just as in the past with Bodhisattva Free King Who Sought the Dharma, Bodhisattva Inexhaustible, and countless other great Bodhisattvas. In seeking the Dharma, they wished to expound the true Dharma to all sentient beings, guide them in cultivating and learning Buddha Dharma, teach them to give rise to right faith and right mindfulness, and enable them to gain true benefit. They also hoped that all the wishes of sentient beings would be fulfilled. Therefore, the Bodhisattvas would rather give their own fingernails with the flesh beneath them to anyone who came to ask.
At that time, the Bodhisattva dedicated these roots of goodness in this way, saying: “May all sentient beings attain nails like the Buddhas’ red-copper-colored nails. May all sentient beings attain lustrous nails, adorned with excellent subsidiary marks. May all sentient beings attain radiant, pure nails, supremely clear and transparent. May all sentient beings attain nails of omniscience, complete with the marks of a Great Person. May all sentient beings attain incomparable nails, unstained by anything in any world. May all sentient beings attain wondrously adorned nails, whose radiance shines throughout all worlds. May all sentient beings attain indestructible nails, pure and without flaw.”
Commentary: When a Bodhisattva resolves to give their nails, which are joined to the flesh, to sentient beings, they dedicate to sentient beings the roots of goodness they have accumulated through giving, as follows. They say, “May all sentient beings obtain nails the color of red copper, like those of the Buddhas. May all sentient beings also obtain pure, radiant nails, like bright mirrors that can reflect all things and can also reveal the cycle of sentient beings’ karmic causes and results—the finest nails in the world. May all sentient beings also obtain nails that can give rise to all-knowing wisdom and possess the marks of a great person—the nail marks of the Buddhas and Bodhisattvas.”
An old Chinese saying goes, “Wealth adorns the house; virtue adorns the person.” This means that the homes of wealthy people are furnished with fine things, showing that they have money and material prosperity. They seek to display this in material form. People of virtue are not like that: they are noble and refined in their bearing, radiating a quality that inspires reverence. Their faces, hair, and skin are all especially smooth and lustrous, with a kind of pure radiance. When they extend their hands, all ten fingers are round and plump, and their fingernails shine with a clear light. Their intelligence and wisdom can be seen in their fingernails.
Again, may all beings attain the finest nails, unequaled by anyone. They are not tainted by or attached to the world’s five desires; they see through everything and let go of everything. Again, may all beings attain exceptionally beautiful and dignified nails that radiate light, able to illuminate the three-thousand-great-thousand world system. Again, may all beings attain nails that are indestructible, pure, flawless, and perfectly complete. Why do people’s five sense organs and four limbs differ in beauty and ugliness? This is all the result of cultivating roots of goodness life after life. The Buddha’s thirty-two auspicious marks and eighty fine characteristics were achieved through His cultivation of the six perfections and myriad practices, life after life. If we wish to attain all the auspicious marks, we must practice in accordance with the Dharma and give of ourselves for the sake of sentient beings.
May all sentient beings attain nails that are marks of the skillful means of all Buddha-Dharmas, and may their vast wisdom be entirely pure.
May all sentient beings attain well-formed nails, and may the karmic fruits of Bodhisattva deeds be entirely pure and wondrous.
May all sentient beings attain the nails of the great guide of omniscience, radiating a treasury of wondrous light in immeasurable colors.
When, in order to seek the Dharma, the Bodhisattva Mahāsattva gives his fingernails with the flesh attached, he dedicates the roots of goodness, wishing to enable sentient beings to possess the unobstructed power of the all-knowing wisdom-nails of all Buddhas.
Commentary: The Bodhisattva further vows that all sentient beings will be able to enter deeply into the Dharma, understand it without obstruction, and employ skillful means without becoming tainted by the realms, thereby attaining vast and pure wisdom. With such auspicious nail marks, they will remain untainted by worldly dust in their affairs and neither cling to nor rely upon the Dharma. He further vows that all will be born with nails capable of producing every kind of wholesome karma and eliminating all unwholesome karma; the karmic results they attain will be the same as the wholesome karmic rewards of Bodhisattvas, all pure and wondrous. He further vows that all will be born with nails endowed with the wisdom of omniscience, be able to serve as great guides for sentient beings, and, like the Buddha’s nails, emit immeasurable treasuries of light in immeasurable wondrous colors. The above concerns beautiful nails, one of the auspicious marks and adornments fully possessed by the Buddha. For the sake of seeking the Dharma, the Great Bodhisattva gave his nails, with the flesh attached, as an offering. He also dedicated the roots of goodness to sentient beings, hoping that they too would have such auspicious marks and beauty, and further hoping that they would attain nails endowed with omniscient wisdom and accomplish all the powers of wisdom, understanding without obstruction, just like the Buddhas. This is the purpose of the Great Bodhisattva’s offering of his nails.
O son of the Buddha! The Bodhisattva-mahāsattva, seeking the treasury of the Buddha-Dharma, reveres and honors it, regarding it as difficult to obtain. Someone able to expound it came and said: “If you can throw yourself into a fire pit seven fathoms deep, I will give you the Dharma.” The Bodhisattva heard this and leapt with joy, thinking: “For the sake of the Dharma, I ought even to remain for a long time in Avīci hell and in all the evil destinies, enduring immeasurable suffering. How much more readily would I enter a fire pit in the human realm and immediately hear the Dharma! How wonderful! The true Dharma is so easy to obtain: I need not endure the immeasurable torments of hell; merely entering a fire pit, I can hear it at once. Just tell it to me—I will enter the fire pit.” Such were the Bodhisattva King of Good Dharma and the Bodhisattva Vajra Contemplation, who entered a fire pit for the sake of seeking the Dharma.
Commentary: Disciples of the Buddha! A Great Bodhisattva, wishing to seek and attain the treasure trove of the Buddhadharma and become a Buddha, shows reverence and respect to all the Buddhas above and all sentient beings below, constantly reflecting on how difficult these are to encounter:
The unsurpassed, profound and wondrous Dharma, So difficult to encounter in hundreds of thousands of myriad eons.
Reflect again:
“The human body is difficult to obtain;
The Buddha Dharma is difficult to hear;
Birth in a Buddha-land is difficult;
A virtuous spiritual friend is difficult to meet.”
At that time, someone who was able to expound the sutras and teach the Dharma came and stood before the Bodhisattva, saying to him: —“If you can leap into a deep pit of fire, with the courage to sacrifice yourself and willingly give up your life in search of the Dharma, then I will expound to you the wondrous Dharma that is so difficult to encounter.” The Bodhisattva heard this and rejoiced, thinking to himself: — “For the sake of seeking the true Dharma, even if I had to enter Avīci Hell and the three evil paths and endure suffering for a long time, I would not regret it. Now, all I need to do is jump into a pit of fire in the human realm, and I can hear the Dharma. How wonderful! It is so easy to hear the true Dharma: I need not endure immeasurable suffering in Avīci Hell; I need only jump into a pit of fire to hear it. Please expound the treasury of the true Dharma eye for me! Once I have heard it, I will certainly jump into the pit of fire.” The Bodhisattva manifested in this way, just as in ancient times the Bodhisattva King Who Sought the Good Dharma and the Bodhisattva Contemplation had also once jumped into a deep pit of fire in their quest for the Dharma.
A Bodhisattva’s way of thinking is the opposite of an ordinary person’s. A Bodhisattva is very careful when planting causes; that is why it is said that Bodhisattvas fear causes, not effects. In conducting themselves and dealing with others, they never make mistakes about cause and effect, do nothing upside down, and give rise to no deluded thoughts. When the effects arrive, they do not care what circumstances they encounter; they remain naturally at ease, unmoved by either suffering or joy. Ordinary people, by contrast, are not at ease. They are always calculating against others, thinking only of their own benefit, and have no notion at all of receiving karmic retribution. Once retribution arrives, they blame Heaven and other people, yet do not know to repent. Amid suffering and affliction, they do not know how to find a way out.
Bodhisattvas take pity on sentient beings—that is, they take pity on sentient beings who are ignorant and confused. Bodhisattvas give up their bodies to seek the Dharma, leap into pits of fire, and make great vows. They cultivate roots of goodness and merit and dedicate them to sentient beings; they perform all kinds of difficult acts of giving for the sake of saving sentient beings. If we who practice and study the Buddhist Way have this Bodhisattva spirit, then we too are Bodhisattvas. If we do not, we should quickly arouse great compassion and learn from the Bodhisattvas. Bodhisattvas are not afraid of hardship or adversity; they wholeheartedly help sentient beings.
Many stories of people seeking the Dharma at the cost of their lives are recorded in the sutras. I will now tell one such story: King Brahma had a crown prince named Dam Ma Kiem. From birth, he delighted in practicing the true Dharma and sought to attain Supreme and Perfect Enlightenment. He therefore sought the Dharma in all four directions, but in the end gained nothing and felt deeply sorrowful.
At that time, Śakra transformed himself into a Brahmin and went to see Dharmakṣema, saying: “I have the true Dharma of ‘liberation from birth and death.’ If you wish to seek this Dharma, you must pay a great price commensurate with it, because when I sought this Dharma back then, it was not easy for me to obtain it either.” — Đàm Ma Kiềm asked, “What price do you want me to offer you?” The Brahmin said, “If you have the courage to leap without fear of death into a fire pit ten fathoms deep, a sincere heart that seeks the Dharma, and a spirit of self-sacrifice, then I will teach you the Dharma.” Dam Ma Kiem heard this and thought it was very easy. He thought, “For the sake of seeking the True Dharma, I would even enter the three evil destinies and endure unceasing suffering; how much less would it matter to jump into a small pit of fire for just a little while!” Therefore, Crown Prince Đàm Ma Kiềm reported this to his father, but the king could not bear to give up the crown prince, so he invited the neighboring minor kings to come and dissuade him. Crown Prince Đàm Ma Kiềm said to his father and the kings: “This body of mine must die sooner or later. I would rather die after hearing the true Dharma than live without hearing it.” In other words, “To hear the Way in the morning and die in the evening would be worthwhile.” The kings tried to dissuade him, but seeing that the prince was determined to sacrifice himself for the Dharma and could not be turned back, they could only watch him leap into the pit of fire. Thereupon, the Brahmin began teaching the Dharma to Prince Đàm Ma Kiềm.
The Brahmin said:
“Ever cultivate loving-kindness in the mind,
Remove thoughts of anger and harm;
With great compassion, pity sentient beings,
And cultivate the mind of great joy.
Share with others the Dharma you have attained;
Make rescuing and protecting them your way and duty—
Only then is it truly the practice of a Bodhisattva.”
After Prince Dharmakṣema heard that verse, he was overjoyed and immediately leapt into the pit of fire. At that moment, the Brahmin and King Brahmā both seized the prince by the hand and said: – “All beings are waiting for You to save them. How can You jump into a pit of fire?” – The Crown Prince said, “In the end, everyone dies, even if they live to be a hundred. Now that I have heard the true Dharma, I can die with my wish fulfilled. That is better than living without hearing the Dharma. I have made up my mind; nothing can change it.” Having said this, the Brahmin and King Brahma saw how resolute he was and no longer tried to stop him. They watched as the prince smiled, sprang up, and leapt into the pit of fire. Strange as it may sound, everyone saw the pit ablaze with roaring flames, but the moment the prince leapt in, it suddenly turned into a lotus pond. The water rippled gently, and huge lotus blossoms, as large as cartwheels, opened to welcome him. The prince sat upright and solemnly upon a lotus. It was his wholehearted aspiration to seek the Dharma that moved the devas, nagas, and the eight classes of beings to come and support him. The Brahmin also sprang up into the air, bowed toward the prince, and said: – “Well done! Well done! You truly are a great Bodhisattva who seeks the Dharma, forgetting yourself.”
At that moment, a brilliant rain of heavenly flowers fell from the sky. Prince Đàm Ma Kiềm, his royal father, and all the kings rejoiced and praised him. The prince at that time was none other than the former life of Śākyamuni Buddha, and his royal father was King Śuddhodana. Practitioners need only sincerely seek the Dharma, and a response will naturally come. If you seek the Dharma for the sake of such a response, or because you want to gain supernatural powers, then you are harboring deluded thoughts—and I fear you will gain nothing at all.
At that time, the Bodhisattva dedicated these roots of goodness in this way, saying: “May all beings abide in the Dharma of omniscience in which the Buddhas abide, and never turn back from unsurpassed enlightenment. May all beings be free from every danger and hardship and receive the Buddha’s bliss. May all beings attain fearless minds and be free from every terror. May all beings always delight in seeking the Dharma, be endowed with wholesome joy, and be adorned with the many Dharmas. May all beings be free from the evil destinies and extinguish the blazing fires of the three poisons. May all beings always attain peace and happiness and fully possess the excellent, wondrous blissful activities of the Tathagata.”
Commentary: After the Bodhisattva had given up His life in quest of the Dharma, He immediately dedicated the roots of goodness He had cultivated to all sentient beings, saying: “May all sentient beings abide in the fruition of Buddhahood, in the Buddha’s realm of Everlasting Stillness and Light; may their Dharma-body and wisdom-life fill the boundless reaches of space; and may they never regress from unsurpassed bodhi, nor regress to the Two Vehicles or the status of ordinary beings.
“May all sentient beings know how to escape every danger and calamity, always practice the ten good deeds, and, life after life, be able to leave behind the three evil paths, be born among humans and in the heavens, and enjoy the blissful rewards of the Buddha-Dharma.
“May all sentient beings attain fearlessness and be free from all things that cause terror. If we wish to be free from fear, we must not be greedy or pursue things; we must not contend or be angry. We should meet all people and situations with compassion, make patience and yielding our foremost principles, and rejoice in giving and helping others. If you live with such equanimity and gentleness, wherever you go you will benefit everyone and have no enemies. How, then, could anything still make you afraid?
“May all sentient beings always develop a fondness for seeking the Dharma, understand that all worldly pleasures are illusory, and know that only the Dharma can be a source of joy. May they be filled with Dharma-joy, have thoughts of contentment with the Dharma, receive its benefits, and adorn their own Buddha-nature.
“May all sentient beings be able to leave behind the evil paths—the four evil paths: hell, hungry ghosts, animals, and asuras. To leave these four evil paths forever, do no evil deeds, and do not even give rise to the slightest evil thought. If you have a single thought of anger, you are already headed toward the asura path. The ancient sages said:” “When a single thought of anger arises,
eighty thousand gates of obstruction all appear.” Again, it says:
“A thousand days gathering firewood,
A little fire will burn it all away.”
Anger is the fire of ignorance. Though it is said to be only a small spark, it can burn up an entire thousand-mile forest of merit. We who practice the Way must be careful not to become angry; we must always know to eradicate the thoughts of greed, anger, and delusion. If even a single thought arises, it will be connected to the evil paths.
The blazing fires of the three poisons encompass greed, anger, delusion, arrogance, doubt, and all habitual tendencies, behaviors, faults, and their manifestations. Blazing fire means flames burning fiercely, scorching people’s thoughts until they become confused and their actions until they are topsy-turvy. They themselves suffer from afflictions and distress, and this also causes those around them to suffer. The Bodhisattva understands the faults of sentient beings, and therefore hopes that they will eradicate all the blazing fires of the three poisons. The Bodhisattva also vows that all sentient beings will always live in peaceful and joyful circumstances, fully enjoying every supreme and wondrous joy of the Buddha. What is the Buddha’s joy? The Buddha’s mind encompasses empty space and extends throughout the Dharma Realm. He does not crave the five desires or cling to worldly pleasures. The joy of meditation is His food, and the joy of the Dharma fills Him. Compassionately taking pity on sentient beings, He rescues them from suffering and bestows happiness, accomplishing immeasurable and boundless pure merit, and adorning the vast Land of Ultimate Bliss. He and the Bodhisattvas have no suffering, and experience only joy.
May all sentient beings attain the Bodhisattva mind and forever be free from the fires of greed, anger, and delusion. May all sentient beings attain the bliss of all Bodhisattva samādhis, behold all Buddhas, and rejoice greatly in their hearts. May all sentient beings skillfully expound the Right Dharma, attain consummation in the Dharma, and never forget it. May all sentient beings be fully endowed with the wondrous bliss of Bodhisattva supernatural powers and ultimately abide in the knowledge of all modes.
This is how a Bodhisattva Mahāsattva dedicates his roots of goodness when he throws himself into a pit of fire in search of the true Dharma: so that sentient beings may be freed from obstructive karma and all attain the complete fire of wisdom.
Commentary: The Bodhisattva further vows that all sentient beings will attain a compassionate heart like the Bodhisattva’s. The Bodhisattva regards those near and distant as equal, remembers no past wrongs, and hates no evildoers. Regardless of how sentient beings treat the Bodhisattva, in every thought the Bodhisattva never forgets them, and in every vow the Bodhisattva never forgets them. All merits and roots of goodness are dedicated to sentient beings, in the hope that they may have everything fulfilled and complete and always live in peace and happiness. Therefore, the Bodhisattva vows that sentient beings will forever be free from all the fires of the three poisons and suffer no harm from greed, anger, and delusion. The Bodhisattva further vows that all sentient beings will attain the joy of the right meditative absorption and concentration practiced by Bodhisattvas. While in meditation, they will often behold the Buddhas, and great joy will naturally arise in their hearts. The Bodhisattva further vows that all sentient beings will skillfully expound the true Dharma, fully penetrate and truly understand the Buddha’s teachings on innumerable Dharma doors, and never forget them. The Bodhisattva also vows that all sentient beings will attain the same wondrous spiritual powers, ease, and happiness as the Bodhisattva, and, with wisdom that fully understands the nature and characteristics of all dharmas, will abide in the knowledge of all modes.
That is the great Bodhisattva’s dedication of roots of goodness: in seeking the true Dharma, he relinquished his body and leapt into a pit of fire. In order to enable sentient beings to forever leave behind defiled and obstructive karma and attain the fire of perfect, pure wisdom.
O children of the Buddha! To seek the true Dharma, Bodhisattva-Mahāsattvas distinguish and expound it, open the Bodhisattva path, show the road to enlightenment, advance toward unsurpassed wisdom, diligently cultivate the ten powers, broaden the mind of omniscience, attain unobstructed knowledge of the Dharma, and enable sentient beings to dwell purely in the realm of the Bodhisattvas. When diligently cultivating the great wisdom that safeguards the Buddha’s enlightenment, they personally undergo immeasurable suffering, as did Bodhisattva Seeker of Good Dharma, Bodhisattva Brave King, and countless other great Bodhisattvas. For the sake of seeking the Dharma, they endure immeasurable suffering; they even take in the most evil people who slander the true Dharma, are blessed by evil karma, and are sustained by demonic deeds. For the sake of seeking the Dharma, they willingly undergo all the suffering that those people ought to endure.
Commentary: O disciples of the Buddha! A great Bodhisattva, in seeking to attain the treasury of the eye of the True Dharma, expounds the True Dharma for sentient beings everywhere, elucidating all its divisions and categories. The Bodhisattva enables sentient beings to attain the true principles and the true nature of all dharmas, shows them how to cultivate the Bodhisattva practices and how to walk the Bodhisattva path, establishes a way of practice for sentient beings, and points them toward the path to enlightenment. Aspiring to and seeking unsurpassed wisdom, the Bodhisattva diligently cultivates the Buddha’s ten powers, causing the mind to become vast and opening the mind to wisdom; knowing that all dharmas have one mark, fully understanding that dharmas are without marks, and attaining unobstructed wisdom of the Dharma-gates of emptiness, signlessness, and wishlessness. The Bodhisattva enables all sentient beings to return to their source, restore their purity, and abide in the realm of the Bodhisattvas. Thus courageously and diligently cultivating and learning, the Bodhisattva ultimately attains supreme wisdom.
The Bodhisattvas, in order to protect the true Dharma and the Buddhas’ path to enlightenment, endure every hardship and personally undergo immeasurable suffering. In ancient times, the Bodhisattva Seeker of the Good Dharma, the Bodhisattva Valiant King, and countless great Bodhisattvas likewise endured every kind of immeasurable hardship and peril in their quest for the true Dharma. They also took upon themselves the slander of the true Dharma and disbelief in it by heretics who committed evil deeds and deserved the karmic punishment of the Avīci Hell. Those evil people deserved to suffer, yet the Bodhisattvas vowed to suffer in their place. The Bodhisattvas pitied those evil people for being ignorant, obscured by evil karma, sustained by demonic karma, and committing great evil until they became the most wicked of all. They deserved to undergo every kind of agonizing, burning torment, but because the Bodhisattvas sought the true Dharma, they personally took upon themselves all of that suffering.
I dedicate these roots of goodness in this way, namely: May all sentient beings forever be free from all suffering, distress, and oppression, and attain bliss, ease, and spiritual powers. May all sentient beings forever be free from every kind of suffering and obtain every kind of happiness. May all sentient beings forever extinguish the aggregates of suffering, attain bodies that manifest illumination, and continually enjoy peace and happiness. May all sentient beings transcend the prisons of suffering and perfect the practice of wisdom. May all sentient beings see the path of peace and safety and be free from all evil destinies. May all sentient beings attain the wholesome bliss of the Dharma and forever end all suffering. May all sentient beings forever uproot every kind of suffering, love one another with compassion, and harbor no thoughts of harming one another.
Commentary: The Bodhisattva willingly takes the suffering of sentient beings upon themself, and dedicates the roots of goodness accumulated for the sake of sentient beings in this way: The Bodhisattva says, “I vow that all sentient beings may forever be free from all suffering and afflictions, and from all the hardships and adversities that oppress them; may they attain peace and joy, and obtain wondrous supernatural powers, functioning freely and at ease. I further vow that all sentient beings may forever be free from suffering and attain every kind of joy. I further vow that all sentient beings may forever eradicate the aggregates of suffering and the fetters of suffering. When all the fetters of suffering have been eradicated, they will attain light that shines everywhere, manifest transformed bodies, and enjoy peace and bliss forever. I further vow that all sentient beings may escape the suffering of the hells, cultivate the path of wisdom through studying and practicing the Buddha Dharma, make great vows, universally liberate sentient beings, and seek the path of unsurpassed Bodhi—this is the practice of wisdom. I further vow that all sentient beings may constantly follow the peaceful path of the Buddha and stay far from all evil paths. I further vow that all sentient beings may forever uproot every source of suffering, help and care for one another, be compassionate, and harbor no intention to harm others.”
May all sentient beings attain the bliss of the Buddhas and be freed from the suffering of birth and death. May all sentient beings accomplish pure, incomparable happiness, which no suffering or affliction can harm. May all sentient beings attain all supreme bliss and ultimately be endowed with the Buddha’s unobstructed bliss.
This is the dedication of roots of goodness by the Bodhisattva Mahāsattva when enduring various sufferings in seeking the Dharma, because he wishes to rescue and protect all sentient beings, enable them to escape danger and difficulty, and cause them to abide in the state of liberation where omniscience is unobstructed.
Commentary: The Bodhisattva further vows that all sentient beings attain the joy of tranquil stillness, like that of the Buddhas, and escape the sea of suffering in birth and death. The Bodhisattva further vows that all sentient beings attain supreme, pure, peaceful, and free well-being, and that no suffering or affliction can harm or disturb them. The Bodhisattva further vows that all sentient beings attain the most excellent forms of bliss, and hopes that they may all fully attain and completely perfect every joy of freedom and non-obstruction enjoyed by the Buddhas.
That is the dedication of roots of goodness by a great Bodhisattva when He undergoes various hardships and calamities in order to seek the true Dharma. His purpose is to rescue and protect all sentient beings, enabling them all to leave the three evil paths and abide in the realm of omniscience—completely pure, unobstructed by evil karma, liberated and free. Therefore, the Bodhisattva would rather endure every kind of suffering.
O son of the Buddha! When a Bodhisattva Mahāsattva, while occupying the royal throne, seeks the True Dharma, even for the sake of hearing a single teaching, learning a single character, a single phrase, or a single meaning, he regards it as difficult to obtain and can gladly relinquish everything within his realm, whether near or far: lands, cities and towns, people, treasuries, gardens and ponds, houses, groves, flowers and fruits, and all precious and wondrous things, palaces and pavilions, wife, children and attendants, and even the royal throne. He can relinquish it all.
Amid the unstable, seek the firm Dharma. For the benefit of all sentient beings, seek the Buddhas’ unobstructed liberation and the ultimate, pure path of omniscience, like the Bodhisattva Great-Power Virtue, the Bodhisattva King of Victorious Virtue, and the other immeasurable great bodhisattvas. Strive to seek the true Dharma, even if it is only a tiny amount; for a single word, bow with all five limbs touching the ground. Mindfully recollect all the Buddhas’ Dharma of the past, present, and future, and delight in cultivating it. Never covet or cling to fame, reputation, gain, or offerings. Abandon the worldly position of a sovereign king and seek the Buddha’s sovereign position as Dharma King. Let the mind remain unattached to worldly pleasures, and nourish it with supramundane Dharma. Forever leave behind all worldly vain discourse and abide in the Buddhas’ Dharma, free of vain discourse.
Commentary: O disciples of the Buddha! When a Great Bodhisattva occupies the world’s most exalted position as a king, he does not value the wealth and honor before him, but single-mindedly seeks the True Dharma. Even if he obtains just one line of a sutra verse, one phrase of the Buddha-Dharma, one true saying, or even a single character, he regards it as a precious treasure, rejoices, and thinks it rare and difficult to encounter or obtain.
The Bodhisattva can also relinquish all the possessions of his kingdom, such as lands near or far, cities and villages, people, treasuries and jewels, gardens, ponds and lakes, houses and rooms, forests and trees, flowers and fruits, countryside and fields, as well as precious, beautiful, and wondrous treasures, his palace, pavilions, and the seven kinds of jewels, and so forth. The hardest things to relinquish are his wife and children, followed by his relatives and servants; the most exalted is the throne of kingship, and so forth. In order to seek the True Dharma, the Bodhisattva can give up everything and give it to others. He may also give his head, eyes, marrow, flesh, limbs, and internal organs; in seeking the True Dharma, he clings to none of these and begrudges nothing.
The Bodhisattva’s aim is to seek, amidst conditioned phenomena that are not ultimate, the truly real and ultimate unconditioned Dharma, which endures forever and cannot be consumed even by the kalpa-ending fire. At the same time, he wishes to benefit all sentient beings with this true Right Dharma. Therefore, he diligently seeks the Buddhas’ Right Dharma without any obstruction, truly attaining the path of wisdom and liberation, perfectly integrated and pure, and penetrating all the principles and characteristics of things throughout the ten Dharma realms.
The Bodhisattvas act in this way, as did the Bodhisattva Great Virtue and the Bodhisattva King of Victorious Virtue in ancient times, along with countless other great Bodhisattvas. For the sake of seeking the Right Dharma, even if it amounted to no more than a single word, they would rather give up their heads, eyes, marrow, and brains—their inner possessions—and give up their lands, countries, wives, and children—their outer possessions. If a Bodhisattva sees a spiritual benefactor who can expound the Right Dharma for him, he will certainly pay reverence and prostrate himself, with five parts of his body touching the ground—his head, two hands, and two feet. In his mind, he will keep right mindfulness of the Right Dharma spoken by the Buddhas of the three times, be filled with joy in the Dharma, and wholeheartedly devote himself to and delight in its practice.
He diligently practiced in this way, never putting on a false appearance to seek the abundant fame and gain prized by worldly people. The Bodhisattva did not covet worldly empty fame or material gain. He had renounced the throne, the greatest wealth and highest honor in the world—why, then, would He renounce worldly fame and gain? He did so in order to seek the Buddha’s sovereign station as Dharma King. He no longer had the slightest desire for any worldly pleasures. What He sought and attained, and the worldly Dharma He cultivated and realized, nourished His body and nurtured His mind of bodhi and the path to awakening. He had forever left behind all the world’s false words and deeds, and dwelt in the Buddhas’ realm of true Dharma—free from frivolous discourse, truly pure and unconditioned.
At that time, the Bodhisattva dedicated all these roots of goodness in the following way:
“May all sentient beings always delight in giving wisely and give everything away. May all sentient beings be able to relinquish what they possess, with no regret in their hearts. May all sentient beings always seek the true Dharma, sparing neither their lives nor the means of their livelihood. May all sentient beings obtain the benefits of the Dharma and be able to dispel the doubts and perplexities of all sentient beings. May all sentient beings develop wholesome desire for the Dharma, and may their minds always delight in the Buddhas’ true Dharma. May all sentient beings, in seeking the Buddhadharma, be able to relinquish their lives and their royal positions, and cultivate unsurpassed enlightenment with great resolve. May all sentient beings revere the true Dharma, deeply cherish and delight in it, and spare neither their lives nor their possessions. May all sentient beings protect and uphold the Buddhas’ exceedingly hard-to-obtain Dharma, and diligently cultivate it at all times. May all sentient beings attain the light of the Buddhas’ enlightenment, accomplish the practices of enlightenment, and awaken without relying on another. May all sentient beings always be able to contemplate all the Buddha-Dharma, remove the arrows of doubt, and find peace of mind.” This is the dedication of roots of goodness made by a Bodhisattva Mahasattva when relinquishing kingdom and city in pursuit of the true Dharma, in order that sentient beings’ knowledge and vision may be perfected and they may always abide on the path of safety and peace.
Commentary: That is the great Bodhisattva’s dedication of roots of goodness when he relinquishes his kingdom and city to seek the true Dharma. He does so in order that sentient beings may attain complete seeing and understanding and always abide on the path of peace and security.
That great Bodhisattva sought the true Dharma and aroused the mind of great enlightenment. He learned from the rare spirit of the great Bodhisattvas of the past, who forgot themselves for the sake of the Dharma and gave away both their inner and outer possessions. Therefore, he dedicated the roots of virtue he had cultivated to sentient beings in this way:
He said, “I vow that all sentient beings will always delight in performing the virtue of giving, and will give to the fullest of their ability. I also vow that all sentient beings will be able to give away all their inner and outer possessions with wisdom, without the slightest regret in their hearts.
“I further vow that all sentient beings will know to constantly seek the true Dharma, will not begrudge even their lives in seeking it, and will be able to give away all material things that sustain life. I vow that all sentient beings will gain the benefits of the true Dharma and dispel all doubts they hold about the Buddha-Dharma.
“I also vow that all sentient beings will have a mind that seeks wholesome Dharma and will always delight in hearing the true Dharma of the Buddhas. I vow that all sentient beings will be able, in their quest for the true Dharma, to give up their lives and their exalted royal positions, and arouse great aspirations to cultivate the path of unsurpassed enlightenment, just as the great Bodhisattvas of old did.” Again, may all sentient beings know how to revere the true Dharma, continually penetrate deeply into it, delight in and cherish it, and not begrudge their lives. Again, may all sentient beings continually protect and uphold the true Dharma, proclaim and spread it widely, and diligently cultivate the wondrous Dharma spoken by the Buddhas, which is exceedingly difficult to encounter. Again, may all sentient beings be able to attain the light of the Buddhas’ bodhi, the path of awakening; accomplish the fruits and virtues of bodhi, the path of awakening; and understand clearly without relying on others, cultivating and awakening through their own efforts. Again, may all sentient beings continually contemplate and practice in accord with all the Buddha-Dharmas, penetrate the true nature of all dharmas, and pull out every arrow of doubt in their minds, thereafter believing without doubt and being at peace and free. This is how a great Bodhisattva dedicates the roots of goodness cultivated to sentient beings when seeking the true Dharma, relinquishing their own body, life, kingdom, city, wife, and children. They do this in the hope that sentient beings may attain complete fulfillment and understanding in their seeing and understanding—that is, in their faith and understanding—give rise to right knowledge and right views, and peacefully and joyfully practice the Buddha Way.
O disciples of the Buddha! When a Bodhisattva Mahāsattva becomes a great king, he is sovereign in the Dharma and widely promulgates its teachings and commands, ordering the cessation of the karma of killing. Throughout Jambudvīpa, he orders all slaughter in cities, towns, settlements, and villages to be forbidden and brought to an end. He universally grants fearlessness to all kinds of living beings—those with no feet, two feet, four feet, or many feet—with no thought of harming or taking life. He widely cultivates all the practices of the Bodhisattvas, benevolently benefiting beings and never acting to harm or afflict them. He gives rise to a wondrous, precious mind and brings peace and security to sentient beings. He has profound and earnest delight in what the Buddhas have established, and always abides in the three kinds of pure precepts, causing sentient beings likewise to abide in them. The Bodhisattva Mahāsattva causes all sentient beings to abide by the five precepts, forever abandoning the karma of killing.
Commentary: Disciples of the Buddha! When a Great Bodhisattva manifests as the king of a great country—a Wheel-Turning Sage King—he governs the country and teaches the people in accordance with the principles of the Buddha Dharma. Using skillful means, he is freely at ease in the Dharma, teaching and transforming all his subjects so that they give rise to great compassion. He practices benevolent governance and issues a decree throughout the country to put an end to the karma of killing. In the cities, towns, settlements, and rural villages of Jambudvipa, every act of killing is completely prohibited and brought to an end. He does not harm human beings, and he does not allow any living creature to be killed—not crawling creatures without feet, humans and birds with two feet, livestock with four feet, nor insects with many feet. He grants all living creatures freedom from fear, protects them so that they are safe, and ensures that they face no danger of being killed.
He teaches the people to love one another, to harbor no thoughts of deception or taking what is not given, and to cultivate extensively all the practices cultivated by Bodhisattvas. With a compassionate and loving heart, he protects all sentient beings, does not violate them, and does not cause them to suffer. He gives rise to genuine compassion, enabling all sentient beings to live in peace and security, free from sorrow and worry. At the Buddha’s place of enlightenment, he constantly hears the true Dharma, puts it into practice in accordance with the teachings, makes great vows, and delights in carrying out all the Buddha’s works. He always abides in the three groups of pure precepts:
- The precepts for gathering wholesome dharmas.
- The precepts of restraint.
- The precepts for benefiting all sentient beings.
He also teaches sentient beings to practice the ten wholesome deeds, so that their minds do not regress and they are not swayed by the temptations of non-Buddhist teachings. They are secure and at ease, living in a pure realm. This king, a great Bodhisattva, also causes all the people throughout his kingdom to observe the five precepts: not to kill, not to steal, not to engage in sexual misconduct, not to lie, and not to drink alcohol. Everyone deeply believes in the Buddha’s teachings and conducts themselves properly; society is peaceful and secure, and the karma of killing is forever eradicated. Moreover, no cruel warfare ever arises. This is called a pure land in the human realm—a state of joyful harmony and peace.
By dedicating roots of goodness in this way, namely:
May all beings arouse the Bodhisattva mind, be endowed with wisdom, and forever preserve their lifespans, with no end.
May all beings abide for immeasurable kalpas, serve all Buddhas, cultivate reverently and diligently, and further increase their lifespans.
May all beings be fully endowed with practice, be free from the Dharma of aging and death, and have their lives harmed by no calamity or poison.
May all beings attain bodies free from illness and affliction, be自在 in their lifespans, and remain for as long as they wish.
May all beings attain inexhaustible life, abide through future kalpas in the practices of Bodhisattvas, and teach and tame all beings.
May all beings become gateways to longevity, and may the roots of goodness of the Ten Powers grow therein.
Commentary: The Bodhisattva uses roots of goodness to teach and transform sentient beings, helping them put an end to the karma of killing, and dedicates the merit to them in this way: “I vow that all sentient beings will give rise to great loving-kindness and compassion, and to vast joy and equanimity, sacrificing themselves for the sake of others.” Everyone who studies the Buddhist path must give rise to the Bodhisattva aspiration—that is, they must have the mind and magnanimity of a Bodhisattva.
Let us not talk about profound matters; let us talk about the ordinary things right in front of us. For example, keeping the practice hall clean and picking up any dirty things as you come across them—these are small, easy tasks. Whenever a Dharma assembly ends, there are many places that need to be cleaned. At such times, you should take the initiative and do the work. Do not think, “That is not my job; the Master didn’t ask me to do it.” In the practice hall, everyone should act on their own initiative. Don’t think about whose job it is; just go and do it. The more you do, the better.
Cultivation is not limited to meditating and reciting sutras; it means cultivating at all times and in all circumstances. Do not be so discriminatory, and even less should you fight for power and profit, compete to become a leader who controls others, or try to show off in front of the Master. Such false and empty conduct cannot be called the conduct of a practitioner.
In the past, when I was a novice monk, every time I went to a monastery, I did the work that others would not do. When the community did work together, I was never behind anyone else. I never competed with anyone for work that brought recognition or benefit. In cultivating and practicing the Way, the most important thing is to keep our feet firmly on the ground and do everything sincerely. Keeping the monastery proper and clean is itself a way of dignifying it. When the faithful come and see a clean environment and experience its pure atmosphere, they may also be inspired to give rise to the bodhi mind and set their hearts on the Way. The Bodhisattva’s mind is to benefit oneself and others, with compassion as its aim. If we study the Buddha’s teachings, we must learn the mind and conduct of the Bodhisattva. I hope everyone will quickly give rise to the bodhi mind and soon attain the fruit of bodhi. Only by leaving ignorance behind, giving up the little cleverness that leads us to think ourselves superior, and sincerely studying and practicing the Buddhadharma can we attain complete wisdom. Only by putting an end to every thought of killing and the karma of killing can we preserve our lives forever, without end. This life does not mean the lifespan of the physical body or the worldly notion of living forever without dying; it means the Dharma-body’s wisdom-life, which is eternally without end.
Again, may all sentient beings have lifespans lasting immeasurable kalpas, and throughout those immeasurable kalpas make offerings to the Buddhas of the ten directions. Because they reverently make offerings to the Buddhas and diligently cultivate all the Buddha-Dharmas, may their lifespans further increase, and may they attain immeasurable longevity and immeasurable light.
Again, may all sentient beings perfect their cultivation of the eighty-four thousand Dharma-doors and the myriad practices of the six perfections, completely sever greed, desire, attachment, and ignorance, realize the patience with the non-arising of dharmas, and ascend to the Bodhisattva stages. Then they will be far removed from the suffering of birth, aging, sickness, and death, and no calamity or poison will be able to encroach upon their lives.
Again, may all sentient beings diligently cultivate the Dharmas, thoroughly understand the Dharmas, deeply enter the Dharmas, fully cultivate all the Buddha-Dharmas, and reach the realm of perfect interfusion without obstruction, naturally becoming as firm as vajra in body and mind. Their bodies will not be bound by the demon of illness, and their minds will not be deluded by any heterodox doctrines.
Once one has attained mastery over lifespan, birth and death are under one’s control, and coming and going are free and at ease. One is reborn according to one’s own vows, having already transcended the three realms; King Yama can no longer govern one! I further vow that all sentient beings may attain lifespans that are infinitely long, and throughout all kalpas until the end of the future, may they cultivate the Bodhisattva practices, follow the Bodhisattva path, abide in the wisdom of Bodhisattvas, never grow weary, teach and transform all sentient beings, tame all stubborn and unruly beings, and draw them into the Buddha Way. I further vow that all sentient beings may become a gateway to longevity; once they enter this gateway, they will never die. The power and efficacy of the ten kinds of wholesome roots, cultivated within this gateway to longevity, will continue to increase and grow greater with each passing kalpa.
May all sentient beings possess complete roots of goodness, attain boundless lifespans, and fulfill their great vows. May all sentient beings always see all the Buddhas, make offerings to them and serve them, abide in boundless life, and cultivate roots of goodness. May all sentient beings learn well what is to be learned in the presence of the Tathāgata, and attain joy in the sacred Dharma and boundless lifespans. May all sentient beings be free from aging and sickness, have their life faculty abide forever, strive with vigor and diligence, and enter the wisdom of the Buddha.
This is why the Bodhisattva Mahāsattva, abiding in the three sets of pure precepts, forever cuts off the karma of killing and dedicates the roots of goodness, so that sentient beings may attain the perfect wisdom of the Buddha’s ten powers.
Commentary: The Bodhisattva further vows that all sentient beings will do good and not do evil, perfect every root of goodness, attain an inexhaustible lifespan, and fulfill all the great vows they have made. The Bodhisattva further vows that all sentient beings will see the Buddhas, make offerings to the Buddhas, attend upon all the Buddhas’ works, attain a boundless lifespan, cultivate wholesome dharmas, perform wholesome deeds, and widely accumulate roots of goodness. The Bodhisattva further vows that all sentient beings, in the Buddhas’ places of enlightenment, will skillfully learn all the noble teachings fit to be learned—the teachings of attaining Buddhahood—and receive immeasurable joy and an endless lifespan. The Bodhisattva further vows that all sentient beings will have a life faculty that does not age, does not become ill, and is forever indestructible, while also advancing with courageous diligence and deeply entering the ocean of the Buddhas’ wisdom.
This is the great Bodhisattva’s dedication of wholesome roots. Abiding in the three sets of pure precepts, the Bodhisattva forever eradicates the karma of killing. The Bodhisattva hopes that every sentient being may receive the benefits of this dedication, attain the wondrous function of the Buddha’s ten powers, and perfect the Buddha’s wisdom.
O son of the Buddha! When a Bodhisattva Mahāsattva sees sentient beings harboring cruel intentions, harming the male organs of humans and animals, causing their bodies to be mutilated and making them endure all manner of torment, he arouses great compassion, pities and saves them, and urges all the people of Jambudvipa to abandon this karma.
Commentary: Disciples of the Buddha! The Great Bodhisattva saw that a certain kind of people were very cruel, harming male humans and animals and causing them to be disabled and suffer. Seeing this, the Bodhisattva could not bear it. Great compassion and pity arose in his heart, and he resolved to save them. Thus, from then on, the people of Jambudvipa abandoned the evil karma of harming male humans and animals.
At that time, the Bodhisattva said to the man, “Why are you committing this evil deed? I have storehouses containing hundreds of thousands of millions, filled with every kind of pleasure and enjoyment. Whatever you need, I will provide. What you have done gives rise to many offenses; I now urge you not to do this. The deeds you commit are not in accord with the Dharma. Even if you gain something, what use would it be? To harm others for one’s own benefit is never right. Such evil conduct and all unwholesome deeds are not praised by any Tathāgata.”
Commentary: At that time, the Bodhisattva said to the man who was harming people and animals, “Why do you commit such evil deeds? If you do it for gold and silver, I have many treasuries filled with gold, silver, and precious jewels. If you need provisions or other necessities, or toys, everything is in my storehouses. Take whatever you like; I will give it all to you. By killing people and animals as you are doing now, you are creating all kinds of karmic offenses, and in the future you will suffer great retribution. So I urge you now to stop committing these wicked acts that defy heaven and reason. Such evil deeds as these are contrary to reason. Even if you gain many benefits, what use are they? Harming others for your own benefit is wrong, however you look at it. Deeds as sinful as these are no different from all other evil, unwholesome conduct. When your offenses have accumulated, the resulting retribution will surely be extremely severe. The Buddhas will neither praise you nor be able to save you.”
Having spoken these words, he gave away all the musical instruments he possessed. Then, with kind words, he expounded the wondrous Dharma, making them joyful. He taught the Dharma of tranquility, leading them to believe and accept it, eliminate what is unwholesome, cultivate pure deeds, arouse compassion for one another, and do no harm to one another. Having heard this, those people forever abandoned their sins and evil deeds.
Commentary: The Bodhisattva teaches the Dharma to a person who harms men and male animals. Then the Bodhisattva immediately gives that person all the necessities of life and every kind of pleasurable amusement, satisfying their wishes. Afterward, using gentle words and skillful means, the Bodhisattva expounds the wondrous Buddha Dharma of loving-kindness, compassion, sympathetic joy, and equanimity, so that the person hears it and feels great joy in their heart. The Bodhisattva also explains to them the benefits of the peaceful Dharma and guides them in practicing and learning the Buddha Dharma, causing them to develop deep faith and uphold it without slackening. The Bodhisattva teaches them to eliminate all their evil tendencies, wicked conduct, and past unwholesome karma of killing, and to practice pure conduct. They then give rise to loving-kindness and compassion toward people and all animals, caring for one another so that neither harms or kills the other. Having heard this, the person repents with deep anguish, forever abandons every sinful thought and deed, vows to become a new person, and gives up the evil karma of harming men and male animals.
At that time, the Bodhisattva dedicated these roots of goodness in this way, saying:
“May all sentient beings possess the form of a man and attain the Tathāgata’s mark of a horse-like concealed organ. May all sentient beings possess the form of a male and arouse a courageous mind to cultivate all pure practices. May all sentient beings possess courageous strength, always serve as leaders, abide in unobstructed wisdom, and never regress. May all sentient beings attain complete bodies of great men, forever free from desire and without attachment. May all sentient beings accomplish the Dharma of a good man, increase in wisdom, and be praised by all Buddhas. May all sentient beings universally possess the strength of a great person and always be able to cultivate the roots of goodness of the ten powers. May all sentient beings never lose or suffer the impairment of the male form, and always cultivate the unprecedented Dharma of merit and wisdom. May all sentient beings be unattached and unbound amid the five desires, free in mind, weary of and detached from the three realms of existence, and abide in the Bodhisattva’s practices. May all sentient beings become men of the highest wisdom, trusted by all and followed in their teaching. May all sentient beings possess the wisdom of Bodhisattva great men and soon become unsurpassed great heroes.”
Commentary: After the Bodhisattva has given that person immeasurable wealth and precious jewels, and bestowed the wondrous Dharma, he dedicates his roots of goodness and merit to sentient beings, saying: “I vow that all sentient beings may attain complete and perfect male bodies and the Buddha’s mark of a horse-like concealed organ. I further vow that all sentient beings may have complete male bodies, whole and without deficiency, and know how to arouse courageous diligence to cultivate all pure practices. I further vow that all sentient beings may possess the courageous, fearless power of vows, always become leaders of sentient beings, rely upon and penetrate unobstructed great wisdom, and never regress to the Two Vehicles or the level of ordinary beings.” Again, may all sentient beings be fully endowed with the body of a great man, forever free from thoughts of sensual desire, never engage in impure or improper conduct, and never cling to the deviant knowledge, wrong views, and heterodox doctrines of non-Buddhist schools. Again, may all sentient beings become virtuous men of excellent character and dignified appearance, whose wisdom grows ever greater and who are praised by all the Buddhas. Again, may all sentient beings possess the strength of great beings. One who has great awakening, great wisdom, and great vows is called a great being; such a one may also be called a Bodhisattva.
The Bodhisattva hopes that all sentient beings will have the wisdom and vow-power of a greatly enlightened being, and will constantly cultivate the Buddha’s ten powers and roots of goodness. The Bodhisattva also vows that all sentient beings will never lose the firm resolve and vow-power of a man, and that their male bodies will never be damaged or destroyed. If a woman has a man’s steadfast will, shaves her head, leaves home, receives the full precepts, propagates the Dharma, benefits living beings, and carries out the Buddha’s work, she too can be honored as a virtuous man, a great man. Conversely, a man without grand ambition, who is weak-willed and incapable, may have a male body, but in his weakness is no different from a woman. The Bodhisattva hopes that sentient beings will not lose or damage their male bodies, and that in their hearts they will always know to cultivate a never-before-seen Dharma and seek complete blessings and wisdom. This never-before-seen Dharma means that body and mind are pure, with no thoughts or actions of craving, attachment, or sexual desire—not even a single thought arising.
Again, may all beings, with regard to the five desires in the mundane realm—wealth, form, fame, food, and sleep—or these impure pleasures of form, sound, smell, taste, and touch, be free from craving and delusion, free from attachment, and have minds unbound by the five desires; in this way, they will attain liberation. Clearly understanding that feeling is suffering, may they develop a mind of weariness and renunciation toward the Three Realms, constantly wishing to leave this burning house, and devote themselves solely to cultivating the Bodhisattva’s way, resting their minds in the Bodhisattva’s wisdom.
Again, may all beings become great men of supreme wisdom, understand the truth, refrain from foolish actions, discern right from wrong, and give rise to no inverted thoughts. May their minds be peaceful and free of ignorance and afflictions; may they practice equanimity, loving-kindness, compassion, sympathetic joy, and giving up resentment and hostility. With such perfect virtues, those close to you, as well as men and women, young and old, will hear your name and come to rely on you. People good and evil, worthy and unworthy, will all come to receive your guidance and believe in the teachings you give.
Thus, even people of other religions who are stubborn and difficult to tame, and who commit the ten evils, will all come to you, drawn by the virtue of your teaching, and take refuge in the truth of the Noble Eightfold Path. This is to be the foremost wise and insightful great man, whose teaching people of every faith submit to. I further vow that all sentient beings will possess the wisdom and compassionate mind of a Bodhisattva, as well as the courage and boldness of a great hero, and be noble and bright. Before long, they may become the supreme, unsurpassed great heroes, like the Buddha, who is the most honored in heaven and among humankind.
This is the Bodhisattva Mahāsattva’s dedication of roots of goodness for completely preventing every impairment of the male form. It is for causing beings to possess the form of a man, to be able to protect virtuous men, to be born into families of sages and noble ones, to have complete wisdom, to always diligently cultivate the excellent practices of a true man, to possess a true man’s abilities, to skillfully demonstrate the seven paths of a true man, to be complete in the good seed of the Buddhas’ true manhood, and in a true man’s right teaching, courage, diligence, wisdom, and purity, so that all beings may ultimately attain them.
Commentary: It was just said above that the great Bodhisattva dedicates roots of goodness and gives the Dharma, utterly forbids all evil deeds that destroy the male form, and urges those who commit such evil deeds to turn from evil and toward good. Because the Bodhisattva wishes sentient beings to have the complete form and virtues of a great man, therefore:
“A great man opens the path of life and death with both hands,The manly hero, with his two brows, breaks through the pass of fame and gain.”
Moreover, one can use a fearless spirit to protect the virtues of a great man. All men who possess such virtue can be born into the families of sages and saints, become the equals of sages and saints, and be endowed with every kind of wisdom. They are always encouraged to diligently cultivate the superior conduct of a great man. As the Sutra says:
“The marks are complete—the physique of a great man; wisdom is complete—wisdom fully developed; conduct is complete—the superior conduct of a great man.”
There is also the great function of a great man.
- Draw near to virtuous spiritual friends and give rise to the great aspiration for bodhi. A person with wholesome roots and wisdom knows to draw near to virtuous spiritual friends and distance themselves from unwholesome ones. In this way, they gain immeasurable benefits from the Dharma and accomplish great strength and great ability.
- Listen to the Right Dharma: If you wish to fulfill the great purpose of a truly great person, you must listen to the Right Dharma regularly. Only then can you develop the wisdom that comes from hearing. Therefore, whenever a virtuous spiritual friend teaches the Dharma, you must go and listen—listen attentively to the Right Dharma.
- Contemplate the meaning: After hearing the Right Dharma, you must contemplate its meaning and study it deeply. This is how you cultivate the wisdom that comes from reflection.
- Practice in accordance with the teachings: Once you have completed the work of listening and reflection, next you must practice in accordance with the truth.
The ancients said: “Talking while sitting is not as good as getting up and putting it into practice.”
If one merely makes an outward show of seeking the Way, while one’s conduct goes against it, then one is neither a person of great resolve nor worthy of being called a disciple of the Buddha. If we wish to be true disciples of the Buddha and bring forth the great capacity of a person of great resolve, we must practice in accordance with principle and tread firmly on the path of cultivation. This is how we accomplish the work of cultivating wisdom.
A person of great resolve follows four essential principles. The first is to draw near to good spiritual friends. Only by drawing near to good spiritual friends can we accomplish the three wisdoms of Buddhist learning( hearing, contemplating, and practicing) and manifest the great capacity of a person of great resolve. Thus, we can see that drawing near to good spiritual friends is of great importance for those who study and practice the Buddha’s Way. A great man has another way of explaining it:
- Self-rectification: Able to maintain right faith without wavering.
- Rectifying others: Able to receive the Dharma according to circumstances.
- Able to answer questions as they arise: Swiftly answering questions and challenges.
- Skilled in explaining causes and conditions: Clearly understanding all the causes and conditions of sentient beings.
- Skilled in revealing the seven paths of a great man: The Bodhisattva hopes that sentient beings will know how to use skillful means to reveal a great man endowed with seven characteristics, or, one might say, the seven necessary qualifications. At present, according to worldly standards, seven points are listed:
- Long lifespan: A long life, living for a long time in the world.
- Beautiful and dignified appearance: Complete features and a complete complexion, dignified in the monastic life.
- Free of illness and with few afflictions: A healthy body, peaceful and at ease, without afflictions.
- Neither a servant nor a woman: Not a servant, nor born in a woman’s body.
- Sharp and keen wisdom: Possessing great wisdom that surpasses others.
- Imposing speech: Speaking with authority; saying nothing unless there is something to say, and when speaking, impressing others. A natural aura of authority flows from one’s bearing—commanding respect without anger—and inspires awe in people.
- Of a great lineage: That is, born into a distinguished, noble family.
There is also another explanation of the Dharma, namely, the seven paths of the seven sages.
- Faith-follower: Practicing in accordance with the mind’s faith.
- Dhamma-follower: Practicing in reliance on the true Dharma.
- Faith and understanding: Having faith in and understanding all the truths of the Buddha’s Dharma.
- View-attainer: Having right view and penetrating deeply into the true nature of all phenomena.
- Body-witness: Directly realizing the wondrous meaning of all phenomena.
- Wisdom-liberated: Relying on the wisdom of Prajñā to understand the principles and realities of the Dharma-realm and attain true freedom.
- Both-liberated: Seeing through and letting go of everything, freely attaining the realm of liberation without clinging or dependence.
Only one who has these seven paths deserves to be called a great man. With the superior qualities mentioned above, one has all the causes and conditions and seeds for being born into the family of the Buddhas; one can become the best disciple of the Buddhas and inherit their family legacy, and in the future will certainly attain the complete fruition of Buddhahood. The Bodhisattva has received the right teachings on the character of a great man. He in turn uses the right teachings of a great man to teach and transform all sentient beings, and hopes even more that all sentient beings can obtain the right teachings of a great man, possess the great man’s valiant spirit, possess the great man’s right effort, and possess the great man’s superior wisdom. In all their actions, they act in accordance with wisdom; they are absolutely not the kind of people who have courage but no foresight. They also possess the great man’s lofty virtue, with bodies and minds unstained and pure within and without. The Bodhisattva has such fine virtues, and so He also hopes that all sentient beings will possess these fine virtues and become wholesome seeds of great men of the Buddhas—the finest and most perfect good men in the world! With the Bodhisattva’s mind being thus, how can we fail to live up to His hopes? How can we repay even a small part of His virtuous kindness?
O disciples of the Buddha! If a Bodhisattva Mahāsattva sees the Tathāgata appear in the world and expound the true Dharma, he proclaims to all with a great voice: “The Tathāgata has appeared in the world! The Tathāgata has appeared in the world!” He thereby enables all sentient beings to hear the Buddha’s name and abandon all arrogance and frivolous disputation. He further exhorts and guides them, enabling them to see the Buddha swiftly, remember the Buddha, turn toward the Buddha, direct their minds toward the Buddha, contemplate the Buddha, and praise the Buddha.
Commentary: Disciples of the Buddha! If a Great Bodhisattva knows that a Buddha has appeared in the world and is listening before the Buddha as He expounds the Treasury of the True Dharma Eye, then at that moment the Bodhisattva will surely call out loudly, proclaiming throughout the Dharma realms of the ten directions: “The Tathagata has appeared in the world! The Tathagata has appeared in the world!” Why does the Bodhisattva do this? First, it is because of the Bodhisattva’s great compassion. A Buddha’s appearance in the world is something exceedingly difficult to encounter, even once in hundreds of thousands of eons. Before a Buddha appears in the world, sentient beings are as if dwelling in darkness; the number of gods and humans dwindles, the evil destinies increase, and eventually even the name of a Buddha cannot be heard. Sentient beings suffer to the utmost. Now a Buddha has appeared in the world, and the day of sentient beings’ deliverance has arrived. How could the Bodhisattva bear to see sentient beings suffer great calamities, immersed in deep waters and scorching flames? Therefore, the Bodhisattva joyfully cries out loudly, proclaiming throughout the worlds of the ten directions, causing sentient beings to immediately hear the Buddha’s name and see the Buddha’s face, and enabling ignorant beings to abandon all kinds of bad habits, arrogance, and frivolous, false, unreal disputations. Moreover, whenever Buddhas appear in the world, they do so for a great purpose and cause. In the Lotus Sutra, Chapter Two, “Expedient Means,” there is a passage that states very clearly: “The Buddhas, the World-Honored Ones, appear in the world in order to cause sentient beings to open the Buddha’s knowledge and vision and become purified. They appear in the world in order to reveal the Buddha’s knowledge and vision to sentient beings. They appear in the world in order to cause sentient beings to awaken to the Buddha’s knowledge and vision. They appear in the world in order to cause sentient beings to enter the Buddha’s knowledge and vision.” The Buddha manifests in the world and expounds the true Dharma—that is, he reveals to sentient beings the right knowledge and right view of the Buddha. At present, these are obscured by the five desires, so the Buddha comes to help sentient beings and restore their purity. He shows sentient beings that they, too, possess the Buddha’s knowledge and vision, and that all the ten Dharma realms are equal, with no differences. He enables sentient beings to awaken to their inherent knowledge and vision and to practice in accordance with the Dharma. He enables them to enter deeply into the Buddha’s knowledge and vision, never to regress, to realize the wisdom of the Bodhisattvas, and to perfect bodhi.
With such supreme benefits, how could Bodhisattvas fail to tell sentient beings about them far and wide, so that they may soon go and meet the Buddha and hear the Dharma? They must also constantly remember the Buddha’s compassionate virtues and marks, contemplate the true Dharma spoken by the Buddha, and not allow themselves to forget it. They must turn toward the Buddha with a true heart and sincere intent, and, following his teachings, cultivate their minds, thoughts, and actions. They must rely on the Buddha and receive the protection and blessings of his light. At all times, they must contemplate the Buddha’s adorned and auspicious marks, learn from his impartial compassion in protecting all sentient beings, teach sentient beings to know kindness and repay kindness, praise the Buddha’s great spirit of saving sentient beings, and extol the Buddha’s immeasurable and boundless merits and virtues.
Furthermore, it is taught at length that a Buddha is difficult to encounter: only once in hundreds of thousands of millions of kalpas does one appear. Through this, sentient beings are able to see a Buddha, give rise to pure faith, leap with joy, and show reverence and make offerings. Moreover, in the presence of a Buddha they hear the names of the Buddhas, and then encounter innumerable Buddhas in turn, planting roots of goodness and cultivating and increasing them.
Commentary: The Bodhisattva again says to all sentient beings: “A Buddha’s appearance in the world is very difficult to encounter. Thousands of kalpas, tens of thousands of kalpas, even billions of kalpas may pass before a Buddha appears in the world. Sentient beings must have great wholesome roots and great merit and virtue to be born at this time and encounter a Buddha. Do not let this precious opportunity and these auspicious causes and conditions pass you by. When you see a Buddha, you will naturally give rise to pure faith and rejoice, leaping for joy beyond your control. You should use the purest mind of reverence for the Buddha and the most respectful mind to bow before the Buddha. With body and mind, make offerings to the Buddha, serving and upholding him throughout all future time. You may also be at the Buddha’s place of practice and hear the names of other Buddhas; in this way, you will encounter countless Buddhas. Before each Buddha, you will plant the finest roots of wholesome karma, cultivate all Dharma practices, and increase your wholesome roots and virtuous conduct. When your merit and wisdom are complete and your merit and virtue perfected, you will attain Buddhahood.”
At that time, countless hundreds of thousands of billions of nayutas of beings, because they saw the Buddha, all attained ultimate purity and taming. All those beings regarded the Bodhisattva as their supreme spiritual friend. Through the Bodhisattva, they accomplished the Buddha Dharma; with roots of goodness planted over countless kalpas, they widely carried out the Buddha’s work in the world.
Commentary: After the Bodhisattva had earnestly given those sentient beings the instruction and exposition described above, countless hundreds of thousands of millions of sentient beings, by receiving the Bodhisattva’s guidance, were able to see the Buddha. Their bodies and minds thus received great benefit; they felt their bodies and minds become pure and their faculties brought under control. An ancient worthy once said: Through many lifetimes, one hears virtuous words; those burdened with heavy karma hear evil words.
Not the least bit of it is wrong: being able to hear others speak words of goodness is all thanks to the merit and virtue accumulated over many lifetimes. And having the opportunity to hear the Sutras and listen to the Dharma is due to the causes and conditions of cultivation over many lifetimes. If you don’t believe it, just look at society: why are there so few people who come to temples to hear the Sutras and pay homage to the Buddha? It is because sentient beings do not have sufficient wholesome roots. Generally, those who have drawn near the Three Jewels over many lifetimes and whose wholesome roots are deep and strong rejoice in meeting the Buddha and hearing the Dharma. They can take the joy of meditative concentration as food, and are filled with the joy of the Dharma. How much more so when, at present, a Bodhisattva advises them to go and meet a Buddha who has truly appeared in the world? Therefore, those sentient beings cannot express their gratitude to the Bodhisattva; presumably everyone has the same thought: We are truly fortunate to have encountered the finest spiritual mentor. Through this Bodhisattva’s guidance, we have come to understand the truth and turn away from what is false and evil. Now our body and mind are pure and disciplined; we have overcome the three poisons and the five desires, and thus have the opportunity to receive the Buddha-Dharma, with the hope of accomplishing the path. Using the wholesome roots we have planted over countless kalpas, we engage in Buddha’s work throughout the world. The scope of Buddha’s work is very broad: all good deeds, large or small, that accord with right understanding and right views may be called Buddha’s work. Monastics who expound the Sutras and teach the Dharma, guide faithful laypeople in their practice, encourage people to do good and refrain from evil, purify society, and so forth—all of this is Buddha’s work. In other words, it is doing everything the Buddha praises.
O disciples of the Buddha! When a Bodhisattva Mahāsattva instructs sentient beings and enables them to see the Buddha, they dedicate their roots of goodness in this way:
May all sentient beings, without waiting to be urged, go of their own accord to see the Buddha, attend upon and make offerings to him, and all be made joyful.
May all sentient beings always delight in seeing the Buddha, their minds never ceasing or turning away.
May all sentient beings always diligently cultivate vast wisdom and uphold the Dharma treasury of all the Buddhas.
May all sentient beings, whatever sounds they hear, comprehend the Buddha’s Dharma, and practice the Bodhisattva path for innumerable kalpas.
May all sentient beings abide in right mindfulness and, with the eye of wisdom, constantly see the Buddhas appear.
May all sentient beings think of no other deeds, but constantly recollect seeing the Buddha and diligently cultivate the ten powers.
Commentary: Disciples of the Buddha! When a Great Bodhisattva earnestly teaches sentient beings about the benefits of meeting a Buddha and hearing the Dharma, the Bodhisattva then dedicates all the various roots of goodness cultivated to sentient beings in this way: “I vow that all sentient beings will understand that the opportunity to see a Buddha is exceedingly difficult to obtain, that meeting a Buddha is an unsurpassed blessing, and that meeting a Buddha and hearing the Dharma brings wondrous, supreme benefits. May everyone eagerly go to meet a Buddha of their own accord, without waiting for others to persuade or invite them, or needing someone else to guide them there. Going willingly and spontaneously comes from sincerity; being led by others or persuaded to go is going reluctantly. If one goes reluctantly, one has no faith in one’s heart and will gain no benefit. We must first serve the Buddha diligently and make offerings to the Buddha with utmost sincerity. All our actions must show single-minded devotion, and in everything we do, we must bring forth a joyful heart.” Again, may all sentient beings always delight in seeing the Buddha, and may their sincere hearts never cease, fade away, or change. Again, may all sentient beings diligently and constantly cultivate all the treasury of the Buddhas’ true Dharma-eye, thereby becoming a vast source of wisdom. Again, whatever sounds they happen to hear or whatever realms they happen to see, may all sentient beings awaken and clearly understand that everything in the world is the Buddha’s Dharma. The rise and decline of human life, praise and blame, the songs of birds and the fragrance of flowers in nature, changes in the four seasons and climate, and all kinds of phenomena—are they not all the Buddha’s Dharma? May all of them enable people to awaken to impermanence.
Bodhisattva Samantabhadra tells us: “At the final instant of life, all the faculties disintegrate; all our relatives and loved ones are left behind; all our power and prestige fade away. Ministers and high officials, palaces and cities within and without, countless horses and carriages, jade, pearls, and precious treasures—all these things cannot be taken with us.” Ordinary people spend their whole lives struggling and laboring for fame and profit. In the end, what can they take with them? They can take only the good and evil karma they have created! Therefore, Bodhisattva Samantabhadra also tells us: “Only the great vows we make will never abandon us. When we are dying, they will guide us to be reborn in the World of Ultimate Bliss, where we will meet Amitabha Buddha, Bodhisattva Manjushri, Bodhisattva Avalokiteshvara, and the other great Bodhisattvas.” Thus, when the great Bodhisattva practices the Dharma gate of dedicating merit, he hopes that sentient beings, upon hearing the sound, may awaken to the truth of the Buddhadharma; that throughout countless kalpas, in life after life and in every place, they may practice and study the Bodhisattva’s conduct, learn to walk the Bodhisattva path, and never become indolent or backslide. The ancient worthies also cautioned us, saying:
“A human life of seventy years has been rare since ancient times.
First subtract the years of youth, then those of old age.
The time in between is not much,
And half of it is spent sleeping.”
Again, may all sentient beings at all times abide in a life of right knowledge and right mindfulness, and give rise to no deluded thoughts in any matter. May they always use the mind’s eye of wisdom to welcome the Buddha into the human realm, so that all sentient beings may be protected. Again, may all sentient beings not be influenced by the teachings of non-Buddhist schools and heterodox doctrines, give rise to improper thoughts, or create evil karma. May they always keep the Buddha in mind, hope to meet the Buddha and hear the Dharma often, and diligently cultivate the Buddha’s ten powers. The Ten Powers of the Buddha:
- The power of knowing what is possible and impossible: “Possible and impossible” means principles. It knows whether the principles governing things are correct or incorrect.
- The power of knowing karmic retribution across the three lifetimes: It knows the causes and effects of the karmic retribution of all sentient beings throughout the three lifetimes.
- The power of knowing the samadhis of the dhyanas and liberations: It knows the samadhis of the four dhyanas, the eight attainments, the eight liberations, and the three kinds of samadhi.
- The power of knowing the superior and inferior faculties: It knows which sentient beings have superior faculties and which have inferior faculties.
- The power of knowing the various levels of understanding: It knows the degree to which sentient beings understand principles and phenomena.
- The power of knowing the various realms: It knows the different realms of all sentient beings.
- The power of knowing all paths leading to destinations: It knows the karmic results of practicing the five precepts, the ten wholesome deeds, the Noble Eightfold Path, and so on, in the human and heavenly realms.
- The power of knowing with an unobstructed heavenly eye: It uses the heavenly eye to see all the karma of sentient beings.
- The power of knowing past lives and the undefiled: It knows the past lives of sentient beings, as well as undefiled Nirvana.
- The power of knowing the permanent eradication of habitual tendencies: It knows how to permanently eradicate all the residual habitual tendencies of deluded thoughts, so that they never arise again.
May all sentient beings, in every place, always see the Buddhas and fully realize that the Tathagatas pervade the entire realm of space. May all sentient beings attain in full the Buddha’s body of sovereign freedom, and attain enlightenment and expound the Dharma throughout the ten directions. May all sentient beings encounter good spiritual teachers, constantly hear the Buddha-Dharma, and gain unwavering faith in all the Tathagatas. May all sentient beings be able to praise the Buddhas’ appearance in the world, so that all who see them may be purified.
This is the Bodhisattva Mahāsattva’s dedication of the roots of goodness from praising the Buddha’s appearance in the world, in order that sentient beings may see all Buddhas, make offerings to and serve them, and attain ultimate purity in the unsurpassed Dharma.
Commentary: The Bodhisattva further vows that all sentient beings, wherever they may be, will be able to see the Buddha and clearly understand that the Buddha’s Dharma body extends to the furthest reaches of space and throughout the entire Dharma realm. The Buddha’s manifested bodies appear in response to sentient beings’ conditions and capacities. As long as their minds are sincere and their intentions pure, they will receive a response and see the Buddha appear. The Bodhisattva further vows that all sentient beings will attain, like the Buddha, a freely acting body fully endowed with merit and wisdom, and that, according to their vows and conditions, they will naturally and freely travel throughout the worlds in the ten directions, attain the Way, and teach the Dharma. The Bodhisattva further vows that all sentient beings will constantly encounter great spiritual friends and hear the Buddha’s true Dharma; that they will have deep, unwavering faith in the Buddha’s compassionate vows to appear in the world and in all the true teachings spoken by the Buddha; that they will earnestly put them into practice; and that they will not be swayed by the heterodox views of non-Buddhists.
Again, may all sentient beings praise and extol the compassionate vows of the Buddhas who appear in the world. All who encounter a Buddha appearing in the world will attain purity of body and mind, plant great roots of goodness, and develop great wisdom. This is the dedication of the roots of goodness accumulated by great Bodhisattvas, who praise and extol the Buddhas appearing in the world, so that after seeing the Buddhas, sentient beings will clearly understand how to make offerings to them, serve them, and uphold their teachings. With regard to the unsurpassed wondrous Dharma, they will be able to attain pure wisdom and perfected wisdom.
Buddhist disciple! A Bodhisattva Mahāsattva gives away the great earth: sometimes to the Buddhas, to establish monasteries; sometimes to Bodhisattvas and good spiritual friends, for them to use as they wish; sometimes to the Sangha as a place of residence; sometimes to their parents, or to other people, Śrāvakas, Pratyekabuddhas, and various fields of merit, and even to all the poor and destitute, the orphaned and unsupported, and the other members of the Four Assemblies. They give it all as desired, so that no one lacks anything. Sometimes they give it for the construction of the Tathāgata’s stupas and temples. In all such places, they provide all ten requisites for livelihood, so that people may use them as they wish, without fear or concern.
Commentary: Disciples of the Buddha! A Great Bodhisattva gives land to the Buddhas to establish monasteries where they can expound the True Dharma. The Bodhisattva may give it to great Bodhisattvas, or to great spiritual mentors—people of great wisdom who clearly understand principle and phenomena and can guide practitioners—so they may use it as they wish. The Bodhisattva may give it to the monastic Sangha as a place to practice, or to their parents, or to others, without asking whether they are wealthy. The Bodhisattva may also give it to the noble Hearers and Solitary Realizers of the Two Vehicles. Among all these kinds of fields of merit, the Buddha is the greatest field of merit.
To all the poor and orphans, this is the smallest field of merit. The Bodhisattva gives impartially according to one rule, and gives equally to the four assemblies of disciples—monks, nuns, laymen, and laywomen. Whatever they need, they may use as they wish, without regard to quantity; all are made content, and none are left in want. This is the realm of the Bodhisattva, something not everyone can do.
The Bodhisattva may also give to monastics to build temples and monasteries. In these places, it is said, the Bodhisattva gives not only land but also builds temples, monasteries, living quarters, and so forth. Each place is fully equipped with all the necessities of life that ought to be there, so that anyone living in it feels no lack of necessary things, nor any inconvenience, unease, or insecurity. They can use whatever they need in their daily lives as they wish, without fear or want.
Whenever and wherever the Bodhisattva Mahāsattva practices giving, he dedicates the roots of goodness in this way:
“May all sentient beings be endowed with the pure ground of omniscience, and all reach the far shore of Samantabhadra’s practices.
“May all sentient beings attain the ground of dhāraṇī, and rightly remember and uphold all the Buddha-Dharma.
“May all sentient beings attain the power to sustain and uphold, and always be able to protect all the Buddha’s teachings.
“May all sentient beings attain a mind like the earth, always pure in their intentions toward all sentient beings, with no evil thoughts.
“May all sentient beings uphold the lineage of all Buddhas and accomplish the successive stages of the Bodhisattva grounds without interruption.
“May all sentient beings universally become a place of safety and refuge for everyone, causing all to be tamed and to abide in the pure path.”
Commentary: When a great Bodhisattva gives away land, he dedicates to sentient beings the roots of goodness he has cultivated, saying: “I vow that all sentient beings will be endowed with every kind of pure wisdom, cultivate all the inexhaustible practices of Bodhisattva Samantabhadra to perfection, and reach the far shore of Samantabhadra’s practices and vows. I further vow that all sentient beings will attain the mind-ground that gathers all dharmas, uphold immeasurable meanings, and have the physical strength, conduct, and right mindfulness to contemplate, cultivate, and uphold all the Buddha’s teachings. I further vow that all sentient beings will attain the power to uphold and maintain the Buddha’s teachings, always protect the Buddha’s teaching, and cause it to flourish and spread widely. I further vow that all sentient beings will attain firm faith like the earth, have great loving-kindness and compassion toward other sentient beings, keep their minds pure at all times, and harbor no harmful or hostile thoughts. I further vow that all sentient beings will refrain from all evil and diligently do all good, become seeds of the Buddhas, and in the future be able to become great Bodhisattvas. They will cultivate the Dharma gates of the Ten Grounds, advance step by step in the proper order, never turn back from the mind of enlightenment, and never abandon their resolve to practice. I further vow that all sentient beings will serve as an equal refuge for every sentient being, so that even those who are stubborn and difficult to tame will, through drawing near and taking refuge, be transformed and naturally abide in the pure Buddha Way.”
May all sentient beings, like the Tathagatas, benefit the world, and may they all diligently cultivate and abide in the Buddha’s powers. May all sentient beings be loved and cherished by the entire world, and may they all abide in the unsurpassed bliss of the Buddha. May all sentient beings attain skillful means and abide in the Buddha’s powers, fearlessnesses, and Dharma. May all sentient beings attain earth-like wisdom and freely practice all the Buddha’s teachings. This is the dedication of the roots of goodness by a Bodhisattva Mahasattva when giving the Great Earth, in order that all sentient beings may attain the ultimate pure stage of all Tathagatas.
Commentary: Again, may all sentient beings be like the Buddha in benefiting the world, and may they all be inspired to diligently cultivate the Buddha Way, attaining peace and freedom as they abide in the Buddha’s power. Again, may all sentient beings receive every kind of worldly joy and delight, and abide in peace within the Buddha’s unsurpassed joy. Again, may all sentient beings attain every kind of skillful means, abide in the Buddha’s ten powers, and be fearless in the true Dharma. Again, may all sentient beings attain wisdom like the earth. The earth is the most impartial and most compassionate; it has no feelings of love or hatred. The earth can bring forth all things and nurture their growth. Again, may all sentient beings have wisdom like the earth and serenely and freely cultivate all the Buddha’s teachings. This is the dedication of roots of goodness by a great Bodhisattva when giving land, so that all sentient beings may attain the true and pure ground of the Buddhas.
O child of the Buddha! The Bodhisattva Mahāsattva gives servants as alms, making offerings to all Buddhas, Bodhisattvas, and true spiritual friends; giving to the precious Sangha; or serving his father and mother, the supreme field of merit. He may also provide for suffering and sick beings, ensuring they lack nothing and preserving their lives. Or he may give to the poor and destitute, the orphaned and unprotected, and all others with no one to care for them. Or, to protect the Tathāgata’s stupas and temples, or to copy and preserve the Buddhas’ true Dharma, he gives as needed innumerable hundreds of thousands of millions of nayutas of servants.
All these servants are intelligent and skillful, naturally disciplined and compliant, and always diligent and energetic, never lax. They possess honest hearts, peaceful hearts, hearts intent on benefiting others, kind hearts, and respectful hearts; they harbor neither resentment nor hostility. They can adapt to what suits the local customs of those who receive them, and bring benefit in each place. Moreover, they are all the result of the Bodhisattva’s pure deeds. They are proficient in talents, arts, crafts, and arithmetic, and are skilled at attending to others and pleasing them.
Commentary: Disciples of the Buddha! Great Bodhisattvas also give many attendants as offerings to the Buddhas, great Bodhisattvas, and truly virtuous spiritual friends; or they give to the Sangha, the Precious Community; or make offerings to their parents. These are the most supreme and unsurpassed fields of merit. They may also give to poor and sick sentient beings, ensuring that someone looks after and cares for them, and that someone comes to help them, so they can escape death and preserve their lives. Or they may give to the poor and destitute, to orphans with nowhere to live, and to pitiable old and young people who have no one to care for them. Or they may give to monasteries and places of Buddhist practice, so that the recipients can help maintain Buddhist temples and stupas, or help copy the sutras. Those attendants, too, know how to uphold the true Dharma and cultivate the Way.
The Bodhisattva gives away hundreds of thousands of kotis of nayutas of attendants, freely and at all times. The attendants he gives away are all extremely intelligent and quick-witted, and skilled at understanding their master’s wishes. They are all very gentle by nature, with pure six faculties that are naturally well-regulated. They work without making their master worry or having to direct them, diligently taking the initiative in their daily work and never slacking off. They are also very kindhearted, sincere, honest, and free of deceit or cunning. They are at ease and happy in their work. They constantly cherish the aspiration to benefit everyone, act and deal with things compassionately, and are respectful, reverent, and careful. They have never resented anyone, and harbor no enmity toward anyone at all. These attendants all have such excellent qualities, and they also adapt to all their master’s customs and habits, living together in great harmony. The Great Sage Confucius and the Second Sage Mencius of China said to their students:
“When entering a country, ask about its practices; when entering a village, ask about its customs.”
In matters within the household, they attend to the master’s needs; outside the household, they serve the interests of the local community. They devote themselves wholeheartedly to doing everything that benefits others. They also all receive the benefits brought about by the Bodhisattva’s pure karma, and develop their innate intelligence and talents by diligently learning technical skills and all kinds of trades and occupations, and so on. In this way, they all distinguish themselves. They also understand the master’s wishes well; in matters great or small, they never cause the master trouble, but see to every detail in serving and attending to them, making the master very pleased and at ease.
At that time, the Bodhisattva dedicated all roots of goodness in this way, saying: “May all sentient beings attain a tamed and compliant mind, and the roots of goodness cultivated in the presence of all Buddhas. May all sentient beings comply with and make offerings to all Buddhas, and be able to listen to and receive all that the Buddhas teach. May all sentient beings be embraced by the Buddha, constantly contemplate the Tathagata, and have no other thoughts. May all sentient beings not destroy the lineage of the Buddhas, and diligently cultivate all roots of goodness that accord with the Buddhas. May all sentient beings constantly and diligently make offerings to all Buddhas, never letting an opportunity pass. May all sentient beings uphold the wondrous meanings of all Buddhas, with pure words, and travel without fear. May all sentient beings delight in constantly seeing the Buddhas, with minds never weary or satiated, and not begrudge their bodies or lives in the presence of all Buddhas.”
Commentary: When the Bodhisattva gives away servants, He also dedicates to sentient beings all the various roots of goodness He has cultivated, saying: “I vow that all sentient beings may be peaceful in body and mind, that their six faculties may function harmoniously, and that they may be free of afflictions, distracting thoughts, and delusions. May they use the most free and pure minds to abide at the places of practice of all Buddhas, study and cultivate the Buddha Dharma, carry out all kinds of work, and accumulate roots of goodness and merit and virtue. I further vow that all sentient beings, with sincere hearts, may make offerings to the Buddhas according to their abilities, means, and circumstances; and that, with regard to the true Dharma taught by the Buddhas—the Three Baskets and the Twelve Divisions of the scriptures—they may all practice in accordance with the teachings, conduct themselves and deal with things consistently both inwardly and outwardly, receive the teachings in their minds, and uphold them in their actions.” Again, may all sentient beings be embraced by the radiant light of the Buddhas, constantly contemplating their auspicious marks and majestic adornments, their perfect merit and virtue, and their compassionate spirit of saving the world. Apart from this thought, may they have no other thoughts, but single-mindedly keep the Buddhas in mind.
Again, may all sentient beings refrain from giving rise to evil thoughts, do all that is wholesome, arouse the mind of bodhi, and never destroy the lineage of Buddha-nature. May they diligently cultivate all the true Dharma taught by the Buddhas, follow the Buddhas’ intent, and accumulate roots of goodness.
Again, may all sentient beings constantly and diligently make offerings to the Buddhas, the Dharma, and the Sangha. May they never make offerings only sometimes, but always maintain an enduring mind, so that the merit of making offerings to the Three Jewels is never diminished.
Again, may all sentient beings maintain right mindfulness and contemplate the profound meaning of the true Dharma taught by the Buddhas; embrace, cultivate, and uphold all true Dharma; speak with purity; propagate the Buddhas’ true Dharma; and travel throughout the ten directions without fear.
Again, may all sentient beings always rejoice in beholding the Buddha’s majestic, auspicious form of compassion, never becoming content and never giving rise to weariness or aversion. At the Buddha’s place of practice, may they see every matter, great or small, internal or external, as their own responsibility, and never fear hardship or difficulty. When a danger to Buddhism arises, may they protect it without sparing their lives, resolutely striving to defend it to the very end.
May all sentient beings behold the Buddhas, their minds free from defilement and attachment, and be detached from worldly supports. May all sentient beings take refuge only in the Buddha and forever abandon every place of false refuge. May all sentient beings follow the Buddha’s path, their minds always delighting in contemplating the unsurpassed Buddha Dharma.
This is the dedication of roots of goodness when the Bodhisattva Mahasattva gives away servants, in order that sentient beings may be far removed from dust and defilements, purely uphold the Buddha-ground, and be able to manifest the Tathagata’s body of sovereign freedom.
Commentary: The Bodhisattva further vows that all beings will have sufficient blessings and wholesome roots to see the Buddhas, and that their minds will be utterly pure, without the slightest defilement, free from every worldly affliction of attachment. He further vows that all beings will have the wisdom to distinguish right from wrong and know that the Buddha is the only true refuge. Therefore, may they take refuge only in the Buddha and forever be free from all heretical views and doctrines. He further vows that all beings will understand the meaning of the Dharma, follow the principles taught by the Buddha, and always delight in contemplating the Dharma without ceasing; may they understand that all dharmas are without characteristics and attain the unsurpassed fruit of Buddhahood.
This is the dedication of the various wholesome roots cultivated by a great Bodhisattva when he gives his servants to the Buddhas, Bodhisattvas, noble ones of the Two Vehicles, great spiritual friends, his parents, and impoverished, orphaned beings, and so forth. He does this so that beings may be free from all defilement and dust, purify and diligently cultivate the Dharma-gate to Buddhahood, attain the fruit of Buddhahood, and manifest a pure, unhindered body like the Buddha’s, in order to teach and transform beings.
O son of the Buddha! When a Bodhisattva Mahāsattva gives his body to all who come to beg from him, he gives with a humble mind, a mind like the earth, a mind that endures all suffering without wavering, and a mind that serves sentient beings without weariness or aversion. He gives with a mind that treats all sentient beings as a loving mother and dedicates all his good qualities to them, and with a mind that forgives every kind of encroachment by foolish, dangerous, and exceedingly wicked beings. He abides in roots of goodness and diligently serves them.
Commentary: Disciples of the Buddha! The Great Bodhisattva also gives his own body to those who come to ask for it. When he gives his body, he feels humble and gentle toward those who ask, with no trace of arrogance. He also develops a mind like the earth: it accommodates all things, whether pure or impure; gives rise to all things without distinguishing between the noble and the lowly; and bears all things without distinguishing between love and hate. Such is the earth-like mind of impartial loving-kindness. He also develops a mind that patiently endures every kind of suffering, never wavering or turning back. He develops a mind of serving sentient beings, providing for and attending to them, never becoming weary or lazy. He develops a mind that loves all sentient beings as a kind mother loves her children, gathering all kinds of his own roots of goodness and dedicating them entirely to them. He develops a mind toward foolish, treacherous, and extremely wicked sentient beings: even when they do evil, encroach upon others, deceive, oppress, and commit all kinds of cruel acts, the Bodhisattva forgives them and does not blame them. The Bodhisattva continues to abide in roots of goodness and diligently serve sentient beings.
At that time, the Bodhisattva dedicated all such roots of goodness, saying: “May all sentient beings, in whatever they cultivate, always be without deficiency; cultivate the Bodhisattva practices without interruption; never abandon any of the Bodhisattva’s purposes and benefits; abide well in the path practiced by Bodhisattvas; fully understand the equal nature of the Bodhisattva Dharma; be numbered among the lineage of the Tathagata; abide in truthful speech; uphold the Bodhisattva practices; enable all beings in the worlds to attain the pure Buddha Dharma; have deep faith and understanding; and realize the ultimate Dharma. May all sentient beings give rise to pure, supreme roots of goodness, abide in great merit, and be endowed with all knowledge.”
Commentary: When the Bodhisattva vows to give their own body to sentient beings, they also dedicate all kinds of wholesome roots cultivated for the sake of sentient beings, saying: “I vow that all sentient beings will never lack any of the material necessities they need in their daily lives. In every life and age, in every place, not for even a single moment will I interrupt the practice of the Bodhisattva’s path. I will carry out the Bodhisattva’s work of compassionately teaching, guiding, and rescuing sentient beings, never abandoning it halfway, nor relinquishing any of the Bodhisattva’s duties to benefit sentient beings. I will never act contrary to the intentions and guiding principles of being a Bodhisattva. I will skillfully abide within the scope of the principles governing the Bodhisattva’s conduct, doing everything in a way that accords with the minds of sentient beings and benefits them. I will also understand the Bodhisattva teaching that enemies and loved ones are equal, and be compassionate toward sentient beings without giving rise to discriminatory thoughts, maintaining a view grounded in the equality of Dharma-nature.” Possessing the virtues just mentioned, one can be born into the Buddha’s lineage.
One must always abide in sincerity, have a genuine and honest heart, and speak truthful words, thereby purifying the karma of thought and speech. Practice the Dharma gates practiced by Bodhisattvas and uphold the right actions carried out by Bodhisattvas, and the body too will be purified. Bodhisattvas hope that every sentient being will manifest these qualities, thereby inspiring others and causing all worlds to become pure lands, to attain the pure Buddhadharma, and to understand the meaning of the true Dharma. All sentient beings will also develop deep and intimate faith and understanding of the Buddhadharma, and ultimately realize the true principles of the true Dharma. This will cause all sentient beings to give rise to pure minds, open great wisdom, and increase their unsurpassed roots of goodness. They will abide in the great ocean of merit and virtue and fully perfect the wisdom of all modes.
Moreover, by this root of goodness, may all sentient beings always be able to make offerings to all Buddhas, understand all Dharma, receive, uphold, read, and recite it without forgetting, losing, corrupting, or scattering it; may their minds be well tamed, and may those who are untamed be tamed and trained by the Dharma of tranquility. May those sentient beings abide in such practices in the presence of all Buddhas.
Moreover, by this root of goodness, may all sentient beings become the foremost stupa, worthy of receiving the world’s various offerings. May all sentient beings become the supreme field of merit, attain the wisdom of the Buddha, and awaken to all things. May all sentient beings become the supreme recipients, able to benefit all sentient beings everywhere. May all sentient beings become the supreme source of merit and benefit, able to bring all wholesome roots to completion.
Commentary: The Bodhisattva again dedicates all kinds of roots of goodness that He has cultivated to all sentient beings, causing them to constantly make offerings to all the Buddhas of the ten directions. He enables them to clearly understand all the true Dharma, receive and uphold it, cultivate and practice it, and read and recite the Tripiṭaka and the twelve divisions of the Mahayana sutras. They never forget it, never lose it, and never allow others to destroy their faith; their own minds also never become scattered. Their minds are always very tranquil, without confused thoughts. If the six faculties run outward and are not well controlled, He causes them to be restrained, using the tranquility of meditation to train and regulate them. He causes stubborn sentient beings who are difficult to tame to learn this tranquil Dharma in Buddhist monasteries as well—to sit in meditation and cultivate samādhi.
The Bodhisattva also dedicates to sentient beings the wholesome roots of his own body, using them as attendants, so that they may become the foremost stupas in the world, worthy of receiving every kind of offering from all sentient beings in the world. He also causes all sentient beings to become the finest fields of merit—once they attain Buddhahood, they will be the supreme fields of merit in the world, attain wisdom like the Buddha’s, and awaken to a great and clear understanding of all worldly phenomena and principles, as well as understand that the transcendent Dharma alone is the true and right Dharma. He also causes all sentient beings to become supreme and unsurpassed recipients—like the Buddha, who receives all homage, praise, and offerings—and to benefit all sentient beings everywhere. He also causes all sentient beings to become foremost in supreme and unsurpassed merit and virtue, and to be able to benefit all sentient beings—like the Buddha, who can cause all sentient beings to perfect and fulfill every wholesome root.
May all sentient beings become the foremost field of generosity, able to obtain immeasurable blessings. May all sentient beings attain liberation from the three realms. May all sentient beings become the foremost spiritual guides, able to show the world the true path. May all sentient beings attain wondrous dhāraṇī and uphold all the Buddhas’ true Dharma. May all sentient beings realize the immeasurable supreme Dharma realm and fully possess the unobstructed true path as vast as space.
This is the dedication of the roots of goodness by which the Bodhisattva Mahāsattva gives his own body, in order that all sentient beings may attain the immeasurable wisdom-body of the Worthy of Offerings.
Commentary: The Bodhisattva further vows to make sentient beings the foremost in the world in delighting in giving. Because they constantly practice giving, they will obtain immeasurable and boundless blessings. The Bodhisattva also vows to make all sentient beings recognize that the Three Realms are like a burning house, take refuge in the Buddha Way, and follow the Bodhisattva’s guidance to escape the Three Realms. The Bodhisattva further vows to make sentient beings the foremost spiritual teachers in the Three Realms, like the Buddha, who proclaims and elucidates to all beings in the world the principle of suchness and true reality. The Bodhisattva also vows to enable sentient beings to attain the profound and wondrous Dharma-gate of dhāraṇī, clearly understand the principle of true emptiness and wondrous existence of all dharmas, retain limitless meanings, never abandon the Right Dharma, and fully cultivate and uphold all the Right Dharma of the Buddhas of the ten directions. The Bodhisattva further vows to enable sentient beings to realize the foremost, boundless esoteric gateways of the Dharma realms, and to perfect and fully possess the Right Dharma and the right path, unobstructed like space. The foregoing are the various roots of goodness cultivated by great Bodhisattvas and dedicated to others. They do so in the hope that all sentient beings will attain Buddhahood, receive offerings from gods and humans, and accomplish a body of immeasurable wisdom.
O faithful devotees! Think about it: Is it easy or not easy to be a Bodhisattva? The Bodhisattva’s spiritual state and resolve—giving away flesh, bones, and so on as inner wealth, and giving away lands, countries, wife and children, the seven treasures, and so on as outer wealth—are not easy to attain. People regard giving away money as being like having one’s flesh cut off; but having the bones of one’s head cut away is even harder than giving oneself up to serve as a slave.
If, wherever we are, we never take advantage of others, if all our words and actions arise from compassion, if we have no thoughts of greed, anger, or delusion and think entirely of others, then we are living Bodhisattvas. Is that not very easy to do? Yet some people will not do what is easy, and are even less able to do what is difficult. Tell me, are the Bodhisattvas not worthy of pity?
They make hundreds of thousands of great vows, give away their heads, eyes, marrow, and brains, and dedicate all their merit to sentient beings. Day after day, moment after moment, they hope that we will benefit from the wholesome roots they dedicate to us, and become Buddhas and sages. Yet we still delight in dwelling in the burning house of the Three Realms, wandering through the sea of suffering in this world. Tell me, are the Bodhisattvas not heartbroken?
Still, they never lose heart. They continue to save and teach sentient beings, giving their lives and possessions to them, and dedicating their wholesome roots and merit to them, hoping that they will become Buddhas, sages, and patriarchs.
Everyone, if you have ever been a mother, you can experience the mind of a Bodhisattva, much like the feelings you have for your children. Every mother cares for her children and does everything in her power for them, solely wishing for their benefit. While her children are still in her womb, she has already begun making plans and placing her hopes in the future: that everything will go perfectly, that they will be intelligent and exceptionally talented, and that they will bring honor to the family. When her children are born, she hears them cry out as they enter the world and sees their faces. In that moment, she forgets all the pain—the hardships of carrying them for ten months and all the indescribable labor. From then on, she raises them, praying to the gods and Buddhas, burning incense and making supplications, hoping that her children will be healthy and free from illness and will quickly grow into adults. Some grow up without disappointing their parents’ hopes, and the whole family lives happily together. Others are rebellious and unfilial, striking their parents and berating them, and doing bad things that bring trouble to their parents. Yet their mothers still love them and are not disappointed, feeling that their own children are better than anyone else’s. Everyone, that is the loving-kindness of a mother! A Bodhisattva’s heart toward sentient beings is just like a mother’s heart toward her children. The Buddha said that the kindness of parents is difficult to repay. How could we repay even one ten-thousandth of the Bodhisattvas’ kindness toward us! Everyone who practices and studies the Buddha’s path must always remember this profound kindness. Whether lay or ordained disciples of the Buddha, we should put compassion first and treat everyone with tolerance and kindness. If you do not do well in this foundational aspect of studying Buddhism, I fear it will not be easy for you to leave your footprints on the path to Bodhi!
O child of the Buddha! Hearing the Dharma, the Bodhisattva Mahāsattva rejoices and is delighted, giving rise to a mind of pure faith. They can offer their own body to all Buddhas, delight in and faithfully understand the unsurpassed treasure of the Dharma, and regard the Buddhas as their parents. They read, recite, receive, and uphold the unobstructed path of the Dharma, and enter widely into immeasurable nayutas of Dharma, the treasure of great wisdom, and the gateways to all roots of goodness. Their minds constantly recollect immeasurable Buddhas, enter the realm of the Buddhas, and deeply penetrate the meaning of the Dharma. They can use the Tathāgata’s subtle Brahma voice, raise clouds of the Buddha Dharma, rain down the rain of the Buddha Dharma, and act with courageous freedom. They can distinguish and expound the foremost ground that is the cause of all-knowledge, fully accomplish the vehicle of Sarvajña, and perfect all their faculties through immeasurable hundreds of thousands of koṭis and nayutas of great Dharmas.
Commentary: Disciples of the Buddha! When great Bodhisattvas hear about the wondrous, subtle Dharma of the Buddha, they are truly filled with Dharma joy and immediately give rise to pure faith. Bodhisattvas can make offerings to all the Buddhas with their own bodies and attend to all the Buddhas’ affairs. With joyful hearts, they deeply believe in and understand the unsurpassed Dharma Jewel that has been expounded. When they go to each Buddha and behold that Buddha, they feel in their hearts as though they were seeing their own parents. From this we can see how greatly Bodhisattvas value beholding the Buddha and hearing the Dharma. Yet we, who are ordinary beings, have now had the chance to behold the Buddha and hear the Dharma, but have not even given rise to the thought that this is something unprecedented!
Bodhisattvas also delight in reading and reciting the Mahayana sutras spoken by the Buddha. They earnestly put into practice what they have received and uphold, and follow the teachings of the unobstructed Dharma path set forth in the sutras. They study extensively and penetrate deeply into immeasurable, countless Dharmas, attain great wisdom, enter the treasury of the Dharma, and perfect the many gateways to wholesome roots.
In their hearts, they are always mindful of the Buddhas of the ten directions, enter the realm of the Buddhas, and thoroughly understand the true meaning of all phenomena. They can use a pure voice like that of the Buddha to raise great clouds of Dharma throughout the worlds of the ten directions, send down a great rain of Dharma, beat the great Dharma drum, turn the Dharma wheel, and expound the wondrous Dharma for sentient beings. The bodhisattvas are courageous and fearless, acting freely and naturally. They give the lion’s roar, distinguish among the various teachings, and expound for sentient beings the wisdom of the Buddhas, the great bodhisattvas, and the great spiritual friends of the three times and ten directions. Thus they become foremost in the world and attain the highest fruit. To do so, they must possess all the necessary causes and conditions. They have all spent three asamkhyeya kalpas cultivating merit and wisdom, planted the marks of excellence for a hundred kalpas, and perfected the six pāramitās and ten thousand practices. Only then have they fully attained the vehicle of Sarvajña—that is, the ultimate, perfect wisdom of Buddhahood—and every kind of worldly and supramundane knowledge, understanding everything without exception: the path of the great sage, the Buddha. This wisdom comes from immeasurable hundreds of thousands of millions of nayutas of great Dharma teachings, through which they are able to cultivate and perfect all roots of goodness.
O child of the Buddha! When a Bodhisattva Mahāsattva hears such Dharma from the Buddhas, he rejoices immeasurably and abides in the true Dharma. He dispels his own doubts and also enables others to dispel theirs. His mind is ever joyful and at ease, and his merits are perfected. His roots of goodness are complete, and his resolve is ever sustained. He benefits sentient beings, and his mind is never weary. He obtains the supreme wisdom and becomes a vajra treasury. He draws near to the Buddhas, purifies the Buddha-lands, and diligently makes offerings at all times to every Tathāgata.
Commentary: Disciples of the Buddha! A Great Bodhisattva, while at the bodhimaṇḍas of the Buddhas of the ten directions and the three periods of time, listens to the profound, unsurpassed wondrous Dharma and gives rise to immeasurable joy, peacefully abiding in the true Dharma and never giving rise to a mind of retreat. The meanings of the sutras that were unclear or gave rise to doubts in the past become suddenly and thoroughly understood once the Buddhas expound them. Having dispelled all doubts, the Bodhisattva also enables others whose minds still harbor doubts to understand without obstruction. Therefore, the Bodhisattva’s mind is always joyful and at ease; all merits are accomplished perfectly with great ease, and the roots of goodness cultivated are also complete.
Their mind delights in hearing this Dharma continuously, without interruption. They have no complacent mind, nor do they give rise to arrogance and conceit, thinking, “I have understood it; I have no doubts and need not listen any further.” Bodhisattvas never cease hearing the Dharma for their own benefit, and their mind of benefiting sentient beings is never deficient. Bodhisattvas cultivate themselves and benefit others, always putting practice for the sake of sentient beings first. Thus, they often attain superior wisdom and accomplish a firm vajra-treasury body. They also often draw near to the Buddhas, adorn the Buddhas’ lands, and diligently make offerings to the Buddhas of the ten directions.
At that time, the Bodhisattva dedicated all roots of goodness in this way, saying: “May all beings attain a perfect and supreme body, embraced by all Buddhas. May all beings always draw near to all Buddhas, abide in reliance upon them, constantly draw near and gaze upon them with reverence, and never be separated from them. May all beings attain pure, indestructible bodies, complete in every virtue and wisdom. May all beings diligently make offerings to all Buddhas at all times, practicing the ultimate holy conduct in which nothing is attained. May all beings attain selfless bodies, free from self and what belongs to self. May all beings be able to divide their bodies and appear throughout the lands of the ten directions, like reflections appearing without coming or going.”
Commentary: At that time, the Bodhisattva dedicated all the various roots of goodness He had cultivated to sentient beings, saying, “I vow that all sentient beings may attain supremely excellent, fully perfected bodies and be embraced by the Buddhas of the ten directions. I further vow that all sentient beings may always draw near to the Buddhas, dwell in dependence on them, and be sheltered and protected by them; that they may always attend upon the Buddhas, behold the ocean of the Buddhas’ blessings and wisdom, and never wish to be apart from them.
“I further vow that all sentient beings may attain pure, indestructible bodies, complete with every kind of wisdom and immeasurable merit. I further vow that all sentient beings may always diligently make offerings to the Buddhas without interruption, without clinging to the appearance of making offerings or making any requests. They should practice non-doing, acting entirely from a sincere and pure heart.
“I further vow that all sentient beings may attain bodies devoid of a self, not clinging to the body as ‘self’ or to the mark of a self, and relinquishing attachment to ‘self’ and ‘what is mine.’ I further vow that all sentient beings may attain spiritual powers enabling them to manifest bodies throughout the lands of the ten directions and go wherever they wish, appearing freely like reflections, without coming or going. For example:” “A bird flying across the sky leaves no trace; draw a sword to cut the water, and the water still flows.” That is to say:
Birds fly across the sky, leaving no trace.
Draw a sword and slash the water; the water still flows.
May all beings attain bodies of freedom, so that they may travel unobstructed throughout the ten directions. May all beings be born from the Buddha’s body and dwell in the family of the Tathāgata’s unsurpassed body. May all beings attain bodies endowed with the power of the Dharma, with the great power of patience that none can destroy. May all beings attain incomparable bodies and perfect the Tathāgata’s pure Dharma Body. May all beings perfect bodies of supramundane merit and be born in the pure Dharma realm where nothing is attained.
This is the dedication of the roots of goodness from a Bodhisattva Mahāsattva’s offering their body to the Buddhas, so that beings may abide forever in the family of the Buddhas of the three times.
Commentary: The Bodhisattva further vows that all living beings will attain mind-made bodies, freely arising at will, and travel throughout the worlds in the ten directions to teach and transform living beings, without thoughts of attachment to a self or to anything belonging to the self. He further vows that all living beings will be born just as if from within the Buddha’s body. In the third chapter, “The Parable,” of the Lotus Sutra, there are these lines: After Śāriputra heard the Buddha expound the unprecedented Dharma, he dispelled all doubts and regrets, and, with body and mind at ease, said: “Today I finally know that I am truly a Buddha’s son, born from the Buddha’s mouth, born through the transformation of the Dharma, and that I have a share in the Buddha-Dharma.” For Buddha’s disciples diligently cultivate all Dharma practices, perfect the six perfections, and fully possess all roots of goodness and merit; naturally, they are always with the Buddha, and in the future they will certainly become Buddhas. He further vows that all living beings will, while cultivating at the causal stage, bring their practice to perfection and realize the Dharma body, which is equal to empty space. The power of patience arises in the formless; nothing whatsoever can destroy his mind.
Although His physical form can be destroyed, His spirit endures. As the saying goes, when someone is said to have an immortal spirit, it means that their virtuous deeds and noble qualities live on forever in people’s hearts. May all sentient beings attain the most beautiful body, unmatched by any human body in the world, and also realize a pure Dharma body like the Buddha’s, able to pervade everywhere. May all sentient beings perfect their practice of the six perfections and myriad practices, accomplish transcendent merit and virtue, realize the three bodies and ten bodies, and abide forever in the Buddhas’ pure Dharma realm of nonattainment—the Pure Land of Eternal Quiescent Light.
This is the dedication to sentient beings of the various roots of goodness accumulated by the great Bodhisattva. He offers his body to the Buddhas, wishing to enable all sentient beings to abide forever in the house of the Buddhas of the ten directions and the three times.
O children of the Buddha! The Bodhisattva Mahasattva gives his body to all sentient beings, wishing universally to enable them to accomplish wholesome roots and be mindful of wholesome roots. The Bodhisattva Mahasattva willingly makes his body a great bright lamp, able to illuminate all sentient beings everywhere; a source of joy for all, able to embrace and protect all sentient beings everywhere; a treasury of wondrous Dharma, able to sustain all sentient beings everywhere; a pure light, able to enlighten all sentient beings everywhere; a light and image for the world, enabling sentient beings everywhere always to behold it; a cause and condition for wholesome roots, enabling sentient beings everywhere always to encounter it; a true spiritual friend, so that all sentient beings receive instruction; a level, even path, so that all sentient beings may tread it; unsurpassed and complete happiness, enabling all sentient beings to leave suffering and become pure; and a clear, pure sun, bringing equal benefit to the world everywhere.
Commentary: Disciples of the Buddha! The Great Bodhisattva gives His body to all sentient beings in order to help them bring their roots of goodness through cultivation to fruition, and He constantly remembers the roots of goodness He accumulated in the past. The Great Bodhisattva also vows to become a great lamp, shining throughout the worlds of the ten directions for all sentient beings, dispelling darkness for them and bringing them into the light. He further vows to become a musical instrument that sentient beings delight in, using beautiful music to gather them all together and enable them to experience the unsurpassed music of the Dharma. He also hopes to become a treasury of the wondrous True Dharma, guiding all sentient beings to enter deeply into the treasury of the sutras’ wondrous teachings. He further hopes to become the pure radiance of wisdom, expounding the wondrous Dharma everywhere for sentient beings and revealing its true meaning. He also hopes to become the light and reflection of the world, enabling all sentient beings everywhere to see them constantly and never again to suffer the peril of darkness.
Again, may I become a condition for sentient beings’ wholesome roots, universally enabling sentient beings to continually encounter this condition for wholesome roots and accumulate all kinds of wholesome roots. Again, may I become a true spiritual friend of great wisdom, teaching and guiding sentient beings so that they all receive benefit. Again, may I be like a broad, level road, so that all sentient beings can travel safely along it. Again, may I become the foremost source of happiness in the world, endowed with all wisdom, able to guide sentient beings away from suffering and toward joy, helping them understand that all worldly existence is suffering, emptiness, and impermanence, and attain the pure, unconditioned realm. Again, may I be like the clear light of the sun, benefiting the whole world and giving equally to all sentient beings in the world.
At that time, the Bodhisattva dedicated all roots of goodness in this way, saying:
May all beings always draw near to the Buddhas and enter the realm of the Buddhas’ wisdom.
May all beings attain wisdom that accords with the Way and abide in unsurpassed enlightenment.
May all beings always dwell in the assembly of the Buddhas, with their minds well tamed.
May all beings have exemplary conduct and possess the Buddhas’ dignified deportment.
May all beings attain Nirvana and deeply understand the meaning of the Dharma.
May all beings fully practice contentment and be born into the family of the Tathagata.
May all beings relinquish the desires of ignorance and abide in the Buddha’s supreme bliss.
May all beings bring forth superior roots of goodness and sit beneath the Bodhi tree.
May all beings slay the thieves of affliction and be free from thoughts of enmity and harm.
May all beings fully protect and uphold all the Buddha-Dharma.
Commentary: That great Bodhisattva gives his body as a gift to all sentient beings. After making the vows above, he next dedicates to sentient beings the immeasurable roots of goodness he has cultivated, saying: May all sentient beings always draw near to the Buddhas, thereby attaining the wisdom of the Buddhas and entering deeply into the ocean of their wisdom. May all sentient beings also attain the wisdom of accord, so they can accord with the faculties of all sentient beings, embrace them and guide them toward the Buddha Path, and reach the unsurpassed realm, never to regress. May all sentient beings always be in the Buddhas’ assemblies and hear the true Dharma, so that their minds may be permeated by right resolve, free from afflictions and undisturbed by circumstances; may they abide constantly in right mindfulness, with their minds skillfully and peacefully disciplined. May all sentient beings have principles in mind and conduct themselves according to rules, learn the Buddhas’ dignified deportment, and fully observe the three thousand deportments and eighty thousand subtle practices. May all sentient beings attain Nirvana and enjoy the peaceful bliss of permanence, bliss, self, and purity, for they have understood the true meaning of all phenomena. May all sentient beings be able to receive and understand the principle of contentment and constant bliss, namely: Those who know contentment are always joyful; those who can endure are at peace.
Meaning:
Being content with what you have often brings happiness;
if you can be patient, you’ll be at peace.
If one understands and awakens to this principle, one will surely become a Buddha in the future; otherwise, one cannot be born into the lineage of the Tathagata. May all beings also be able to relinquish all greed, desire, and ignorance. Those who believe in and understand Buddhism are as numerous as grains of sand—so why, to this day, are there so few who have become Buddhas and attained fruition? It is because no one has completely relinquished greed, desire, and ignorance. Ignorance is like a film over the eye, obscuring one’s true nature. It keeps people in darkness, upholding the perverse doctrine of greed and desire, continually giving rise to delusion and committing evil karma. They drift through the six realms and the three evil paths—this is the fruit that ignorance and greed bestow upon beings. If we do not wish to drift through birth and death and make our home in the three evil paths, then we must relinquish greed, desire, and ignorance, diligently cultivate the Buddha Way, earnestly seek the joy of the Dharma, abide forever in peace and joy, and take refuge in the Three Jewels. May all beings also be able to develop supreme roots of goodness. How can we relinquish ignorance and greed? The simplest answer is just ten words: “Do no evil,
but do good.” Based on these two sentences, if you constantly apply effort to your body, speech, and mind, you will develop superior roots of goodness, and greed, desire, and ignorance will be eradicated imperceptibly. When you have perfected all merits and virtues, gods and humans will lay auspicious grass for you beneath the Bodhi tree. When you sit beneath the Bodhi tree, you will attain Perfect Enlightenment.
Again, may all sentient beings be able to slay the evil thieves of affliction. What are the thieves of affliction? How can we slay them? Everyone has these three thieves of affliction: greed, anger, and ignorance. We do not need to kill them; we need only transform them, and they will become seeds of bodhi. We should not give rise to greed toward anything. Instead, we should purify it completely by giving everything away, perfecting the supreme roots of goodness through giving. We should not give rise to anger or jealousy toward anyone. We should transform anger into compassion and equanimity, and help others to the best of our ability, perfecting the immeasurable roots of goodness that come from helping sentient beings.
We wholeheartedly devote ourselves to cultivating and studying the true path, never giving rise to deviant thoughts or delusions, transforming a foolish mind into right knowledge and right views, and fulfilling the wholesome roots of giving the Dharma to benefit both others and ourselves. If we cultivate and study in this way, the thieves of affliction will become bodhi. How could there still be a mind of resentment? Furthermore, may all sentient beings attain all the right Dharma, be able to cultivate and uphold all the right Dharma, and also protect and uphold all the right Dharma and the Buddha’s places of practice.
This is the Bodhisattva Mahāsattva’s dedication of the roots of goodness from giving his body to all sentient beings, because he wishes to benefit all sentient beings and enable them to attain the supreme place of peace and security.
Commentary: The passage above describes the great Bodhisattva’s dedication of roots of goodness when he gives his body to all sentient beings. The Bodhisattva’s purpose is to benefit all sentient beings, enabling them all to attain a good place where they can establish themselves and make a living.
O child of the Buddha! The Bodhisattva Mahāsattva personally attends upon all the Buddhas with his own body. In the presence of the Buddhas, he thinks of repaying their profound kindness as he thinks of his parents, and arouses deep faith and delight in all the Tathāgatas. With a pure mind, he protects the Buddha’s enlightenment and abides in the Buddhas’ Dharma. He leaves behind worldly thoughts and is born into the Tathāgatas’ family. He follows the Buddhas and leaves the realm of Māra. He fully understands the practices of all the Buddhas and becomes a vessel for all the Buddhas’ Dharma.
Commentary: Disciples of the Buddha! The Great Bodhisattva willingly gives up his body to attend upon the Buddhas and carry out all kinds of tasks. While serving in the Buddhas’ places of enlightenment, he thinks: “By offering a little effort in service to the Buddhas, I can repay their profound kindness, just as one repays the kindness of parents who raised and nurtured one.” He also thinks that toward the Thus Come Ones, one should give rise to sincere faith and experience the joy of faith and understanding. With an utterly pure, undefiled mind, he safeguards the Buddha’s bodhi path to enlightenment, remains single-minded without wavering, and abides in all the Buddha-Dharma, free from all ignorance, craving, sensual attachment, and the many impure deluded thoughts and false notions of the world. He is born into the Buddha’s lineage and cultivates the holy life under the guidance of the Buddhas. He distances himself from the realms of evil demons and non-Buddhist paths. He clearly understands all the practices cultivated by the Buddhas, thoroughly comprehends the wondrous meanings of the Dharma taught by the Buddhas, and becomes a Dharma vessel praised by all the Buddhas.
At that time, the Bodhisattva dedicated these roots of goodness in this way, saying: “May all beings attain pure minds and adorn themselves with the jewel of omniscience. May all beings abide in wholesome discipline and be far removed from all unwholesome deeds. May all beings obtain an indestructible and steadfast retinue, and be able to receive and uphold the true Dharma of all Buddhas. May all beings become disciples of the Buddha and reach the stage of a Bodhisattva’s consecration. May all beings always be embraced by all Buddhas and forever abandon all unwholesome dharmas. May all beings follow the Buddhas and cultivate the supreme Dharma of the Bodhisattvas. May all beings enter the realm of the Buddha and all receive predictions of omniscience. May all beings be wholly equal to all Tathagatas and have mastery over all Buddha-Dharmas. May all beings be embraced by all Buddhas and always be able to cultivate actions free from attachment. May all beings always be the foremost attendants of all Buddhas, cultivating the wisdom practices of all Buddhas.”
Commentary: When thoughts of the kinds described above arise in the Bodhisattva’s mind, the Bodhisattva immediately dedicates the roots of goodness cultivated to sentient beings in this way: May all sentient beings of the nine Dharma realms attain pure minds, free from defilement and ignorance, and adorn their own Dharma bodies with the jewel of all-encompassing wisdom. May all sentient beings abide in the wisdom of the Bodhisattvas, skillfully rely on the Dharma to discipline their faculties, leave behind all unwholesome and evil karma, and accomplish every kind of wholesome karma. May all sentient beings attain excellent families and retinues, harmonious within and without, peaceful and at ease, free from afflictions. May every member of their families be able to embrace the true Dharma of the Buddhas and to spread and proclaim it. May all sentient beings become disciples of the Buddha, take refuge in the Three Jewels, generate the mind of bodhi, cultivate and study the Bodhisattva practices, reach the highest stages of the Bodhisattva path, receive the Buddhas’ consecration, and enter the rank of a future Buddha. May all sentient beings always be embraced by the Buddhas, do good and not evil, strictly uphold the pure precepts, generate the great mind of bodhi, and forever leave behind adverse circumstances.
Again, may all sentient beings follow the Buddhas, heed the Buddha’s words, and learn and practice the wondrous, profound, unsurpassed Mahayana Dharma cultivated by the great Bodhisattvas. Again, may all sentient beings perfect the six perfections and myriad practices, possess all roots of goodness and the wisdom of all paths, enter the realm of the Buddhas, and receive from the Buddhas of the ten directions predictions of all-wisdom. Again, may all sentient beings attain equality with the Buddhas, fully understand without obstruction all 84,000 Dharma gates taught by the Buddhas and the Tripitaka and twelve divisions of the scriptures, use them freely, and enter deeply into the ocean of wisdom. Again, may all sentient beings be embraced by the Buddhas, constantly practice non-grasping and non-greed, remain unattached to the five desires, give rise to no deluded karma, and single-mindedly cultivate and uphold pure karma. Again, may all sentient beings constantly serve as attendants to the Buddhas and, in the Buddhas’ places of enlightenment, cultivate the practices of great wisdom.
This is the Bodhisattva Mahasattva’s dedication of roots of goodness to all Buddhas: for the sake of realizing the Bodhi of all Buddhas, rescuing and protecting all sentient beings, escaping all three realms, cultivating a mind that harms no one, attaining immeasurable and vast Bodhi, cultivating the wisdom that illuminates the Buddha-Dharma, always being received and embraced by all Buddhas, obtaining the protection of all Buddhas, having faith in and understanding all Buddha-Dharma, cultivating roots of goodness equal to those of the Buddhas of the three times, perfecting a mind free from regret, and realizing all the Dharma of the Buddhas.
Commentary: It was just said above that a great Bodhisattva offers their own body to the Buddhas, serves them, and dedicates the roots of virtue they have gained to sentient beings. The Bodhisattva dedicates them to sentient beings in order to attain the Buddhas’ path to enlightenment and its fruit, and to accomplish the work of the Way swiftly. This is to rescue and protect all sentient beings; in benefiting oneself, one does not forget to benefit sentient beings. One hopes to complete the fruit of Buddhahood so that one can deliver all sentient beings from the Three Realms. The Three Realms include all the heavens, because even the heavenly beings have not yet escaped the Three Realms or the suffering of the cycle of rebirth. Therefore, practitioners do not cultivate the rewards of the human and heavenly realms; they must cultivate the ultimate Dharma for escaping the Three Realms—the Six Perfections and myriad practices—in order to leave the Three Realms forever. This is in order to develop a mind that does not distress or harm others or injure sentient beings. This is in order to attain the immeasurable and vast fruit of Bodhi enlightenment—the fruit of Buddhahood and perfect awakening.
It is because they wish to attain the great wisdom of the Buddhadharma and understand the wondrous principle of dependent arising and emptiness taught by the Buddhas. It is because they wish always to be received and protected by the Buddhas. It is because they wish to rely on the Buddhas and receive their loving protection. It is because they have deep faith in the Dharma and understand all the teachings spoken by the Buddhas. It is because they wish to perfect roots of goodness equal to those of the Buddhas of the three times and attain the equal fruit of Buddhahood. It is because they wish to perfect the six perfections and myriad practices, be fully endowed with merit and wisdom, have no deficiencies or regrets, and ultimately realize the various Dharma-gates taught by the Buddhas. For the reasons stated above, the Bodhisattva vows to relinquish their own body to serve the Buddhas and delights in doing every kind of task.
O child of the Buddha! The Bodhisattva Mahāsattva gives away their kingdom and all possessions; even the royal throne, indeed, they are able to relinquish. In all worldly affairs, their mind is free, unbound and unfettered, with nothing to which it clings. They avoid evil deeds and benefit sentient beings. They do not cling to the fruits of karma, take delight in worldly dharmas, or again become greedily attached to any realm of rebirth. Although they dwell in the world, they are not born from this place. Their mind does not cling to the dharmas of the aggregates, elements, or sense bases; with regard to internal and external dharmas, their mind has no reliance or abode. They never forget the practices of the Bodhisattvas and have never been separated from good spiritual friends. They uphold the vast practices and vows of all Bodhisattvas and always delight in serving all virtuous friends.
Commentary: Disciples of the Buddha! A Great Bodhisattva gives away his realm and all his material possessions—even the most exalted royal throne—to others. He regards all worldly honor and wealth, fame, profit, and status as floating clouds, seeing through them and letting them go with complete ease. He has not the slightest attachment or constraint, nor any greed, malice, or clinging. He is free from all evil karma and wholeheartedly does everything for the benefit of sentient beings. He has no thought of receiving karmic reward, nor does he delight in worldly affairs or indulge in the five desires. He is even less inclined to covet ill-gotten wealth and status, or to go to places where sinful deeds are committed. He is absolutely untouched by all defiling evil karma, such as killing, stealing, sexual misconduct, lying, and drinking alcohol. Although his body is among sentient beings in this world, his mind is as though it “had not been born here.” Because the Bodhisattva’s mind is unlike that of ordinary people, who cling to the five aggregates—form, feeling, perception, formation, and consciousness. The Bodhisattva does not cling to the eighteen realms: the six sense faculties, the six sense objects, and the six consciousnesses. Nor does the Bodhisattva cling to the twelve bases—the six sense faculties and the six sense objects. These three—the aggregates, realms, and bases—are all defiled dharmas to which ordinary people are deludedly attached; the Bodhisattva’s mind does not cling to them. As for the undefiled dharmas of the inner realm and the defiled dharmas of the outer realm, the Bodhisattva gives rise to no mind that relies on or abides in either. Therefore, inwardly, the Bodhisattva can give away their head, eyes, marrow, and brain; outwardly, they can give away their land, country, wife, and children. At all times and in all places, the Bodhisattva never forgets the six perfections and myriad practices they cultivate: they must give of themselves for the sake of others, act selflessly and impartially, and seek to benefit all sentient beings. The Bodhisattva has also never distanced themselves from the great spiritual friends, but draws near to them, makes offerings to them, attends upon them in every way, and provides for their needs. The Bodhisattva carries out the vast vows and practices of the great Bodhisattvas and always delights in helping all good friends who practice alongside them.
At that time, the Bodhisattva dedicated these roots of goodness in this way, saying: “May all beings become great Dharma Kings, attain mastery of the Dharma, and reach the other shore. May all beings become Dharma Kings among the Buddhas and destroy all the enemy thieves of affliction. May all beings abide in the position of Buddha-Kings, attain the wisdom of the Tathāgata, and expound the Buddha Dharma. May all beings abide in the realm of the Buddha and be able to turn the unsurpassed Wheel of Dharma with sovereign freedom. May all beings be born into the family of the Tathāgata, attain mastery of the Dharma, protect and uphold the Buddha-seed, and never let it be extinguished. May all beings reveal and expound the true Dharma of the immeasurable Dharma Kings, and bring to fulfillment boundless great Bodhisattvas.”
Commentary: When a Great Bodhisattva practices dedication of merit, he gives his kingdoms, royal throne, and all his possessions to sentient beings. He also gives rise to the aspiration for bodhi, cultivates the unsurpassed path, and saves all sentient beings. At that time, he further dedicates his roots of goodness to sentient beings, saying: “I vow that all sentient beings will become great Dharma Kings and attain Buddhahood. May they fully understand without obstruction the true reality of all dharmas, which is devoid of true meaning; act in accordance with their own suchness, without adding or contriving; and freely reach the farther shore of Nirvana. I also vow that all sentient beings will become Dharma Kings within the Buddha’s teaching, attain right knowledge and right view of the Dharma, and always delight in the Dharma. Thus, may all the enemy-thieves of affliction be completely vanquished and destroyed.” Furthermore, may all sentient beings abide in the rank of the Buddhas, the Dharma Kings, attain the all-knowing wisdom of the Buddhas, and be able to expound and proclaim the Dharma taught by the Buddhas. Furthermore, may all sentient beings reach the realm of the Buddhas and be able to turn the supreme wheel of the True Dharma, acting freely and effortlessly, unobstructed by anything. Furthermore, may all sentient beings be born into the lineage of the Buddhas, thoroughly understand all dharmas and apply them with ease, and devote themselves wholeheartedly and with all their strength to protecting sentient beings who have aroused the aspiration for bodhi, so that they may inherit the Buddhas’ legacy, carry on the Buddhas’ life of wisdom, and ensure that the Buddha-seed is never severed. Furthermore, may all sentient beings be able to expound and elucidate the meaning of the True Dharma taught by the Buddhas, thereby bringing countless great bodhisattvas to fulfillment.
May all sentient beings abide in the pure Dharma realm, become great Dharma kings, manifest the advent of Buddhas, and continue in succession without interruption. May all sentient beings become kings of wisdom in all worlds, transforming and guiding the multitudes of beings without ever letting up, even for a moment. May all sentient beings become universal givers of the Dharma to all sentient beings in all worlds as numerous as the Dharma realm and the realm of space, causing them all to abide in the Great Vehicle. May all sentient beings attain fulfillment as kings of all that is good, equal in roots of goodness to the Buddhas of the three times.
This is the Bodhisattva Mahāsattva’s dedication of the roots of goodness from giving away the position of king, because he wishes all sentient beings ultimately to abide in a place of peace and security.
Commentary: The Bodhisattva further vows that all sentient beings abide in pure realms, become the greatest kings who expound the Dharma, manifest Buddha bodies, and appear in the world, with each Buddha appearing in the world in succession, continuously without interruption. He further vows that all sentient beings in all worlds become the wisest leaders, teach and transform sentient beings, and carry out the work of the Buddhas to purify society without ceasing. He further vows that, for the sake of all sentient beings throughout all worlds in the ten directions and the three periods of time, extending to the ends of space and pervading the Dharma realm, they expound the true Dharma, bestow the rain of Dharma, and become lords of the giving of Dharma, causing all sentient beings to believe in and accept the Buddha’s Mahayana Dharma and abide in the realm of the benefits of the Mahayana Dharma. He further vows that all sentient beings do good deeds, perfect their roots of goodness, become kings among those who do good, and equal the roots of goodness of the Buddhas of the three periods of time.
These are the roots of goodness that a great Bodhisattva dedicates when he practices giving away the kingship, wishing to enable all sentient beings to abide truly and securely in peace—that is, to abide in the sites of enlightenment of the Buddhas.
O sons of the Buddha! When the Bodhisattva Mahāsattva sees someone come to ask for the royal capital, the splendid great city, and all the revenues and taxes of its official residences, he gives them all without the slightest reluctance. Wholeheartedly directing himself toward Bodhi, he makes great vows, abides in great loving-kindness, practices great compassion, and joyfully benefits sentient beings. With vast wisdom, he understands the profound Dharma and abides in the equal Dharma-nature of all Buddhas. He practices giving because he has aroused the mind that seeks all-wisdom; because he has deep delight in the sovereign Dharma; because he seeks to realize sovereign wisdom; because he cultivates all virtues; because he abides in firm, vast wisdom; because he gathers all roots of goodness; because he practices all vows of the Buddha-Dharma; because he naturally awakens to the great Dharma of wisdom; because he abides unwaveringly in the Bodhi mind; and because he cultivates all the practices and vows of the Bodhisattvas and brings all-knowing wisdom to its ultimate fulfillment.
Commentary: O disciples of the Buddha! When the Great Bodhisattva sees someone come to ask for the king’s capital—the most magnificent and beautiful royal city—as well as the border regions, the entry and exit gates where taxes are collected, and other such important places, He gives them all to the person who asks, without the slightest reluctance or attachment. Why is the Bodhisattva so eager to do this? Because He wholeheartedly seeks the path of awakening, makes vast vows, and strives to ferry all sentient beings across the sea of birth and death. In dealing with people and all matters, He embraces compassion, always upholding the guiding principle of relieving suffering and bestowing happiness upon sentient beings. Everything He does benefits sentient beings; He acts for the sake of others with this purpose in mind. Therefore, it is said that the Bodhisattva abides in great loving-kindness and practices great compassion. His aspirations and thoughts are filled with the joy of benefiting sentient beings. With His great wisdom, He thoroughly understands the profound and wondrous meanings of the Dharma. Thus, the Bodhisattva possesses nonretrogressive wisdom and the equal Dharma-nature of all Buddhas. The purpose for which the Bodhisattva brings forth the mind of awakening is to seek a clear understanding of omniscient wisdom.
Regarding liberation of body and mind and attainment of the wondrous Dharma that functions freely and spontaneously, one gives rise to profound faith and delight. One also hopes to attain miraculous spiritual powers and wondrous abilities, and wisdom that functions freely and spontaneously. One diligently cultivates all pure virtues, abides in vast, boundless, steadfast wisdom, and universally cultivates the vast and impartial roots of goodness. By practicing the Dharma teachings and great vows proclaimed by the Buddhas, one will naturally perfect one’s practices, awaken to great enlightenment, illuminate the true nature of all dharmas, attain great wisdom, and understand that there is nothing to attain. Abiding in the mind of bodhi, one advances courageously and diligently, never giving rise to a thought of regression. One cultivates the practices and great vows undertaken by the great Bodhisattvas, hoping to attain the Buddha’s omniscient wisdom; all of this is truly attainable. To fulfill the aspirations above, the Bodhisattva must therefore practice the great giving that is rare and difficult to accomplish.
I dedicate these roots of goodness in this way, namely: May all sentient beings be able to adorn and purify immeasurable Buddha-lands, offering them to the Buddhas as places of abode. May all sentient beings always delight in dwelling in forest hermitages, peaceful and unmoving. May all sentient beings never take royal capitals and towns as their abode, delight in peace of mind, and attain the ultimate forever. May all sentient beings never delight in attachment to anything worldly, and always delight in keeping far from worldly speech. May all sentient beings attain minds free from greed, give away all they possess, and feel no regret in their hearts. May all sentient beings attain minds of renunciation and relinquish all household affairs. May all sentient beings attain minds free from stinginess and always practice generosity. May all sentient beings attain unattached minds and leave behind the ways of household life. May all sentient beings be freed from all suffering and eliminate all calamities, dangers, and fears. May all sentient beings adorn and purify all the worlds in the ten directions, offering them to the Buddhas.
This is the Bodhisattva Mahāsattva’s dedication of the roots of virtue from giving away the royal capital, so that all sentient beings may be able to adorn and purify all Buddha-fields.
Commentary: The Bodhisattva dedicates the roots of goodness cultivated by giving away great capital cities to sentient beings, saying: “As you have said, I vow that all sentient beings may use the merit you cultivate to adorn boundless, measureless lands as numerous as dust motes, and offer those pure lands to the Buddhas as places for expounding the Dharma and benefiting beings. I further vow that all sentient beings will delight in leaving cities behind and will cultivate the pure practices in tranquil, secluded mountain forests, without casually wandering everywhere. I further vow that all sentient beings will not dwell in royal capitals, in the central districts of cities, or in large towns crowded with people.” Because those prosperous places are places of defilement where evil karma is created, and can easily lead people astray, the Bodhisattva does not want sentient beings to become tainted by evil karma, but wants them to understand the mind’s delight in quietude and attain ultimate, pure wisdom. The Bodhisattva further vows that all sentient beings will forever cease clinging to the world’s illusory fame and gain, glory and wealth, wives and children, riches, and impermanent pleasures. They should distance themselves from the world’s flattering and fawning words and neither listen to nor heed them, for those pleasing, honeyed words all lure people onto the path of evil. The Bodhisattva further vows that all sentient beings will have minds that know contentment and are always joyful, free from craving.
Without covetousness, one delights even more in giving, giving everything to others without feeling regret. May all beings also attain minds liberated from household life, able to relinquish wives and children, wealth, and fame and profit, and break the invisible fetters and hindrances. May all beings also attain minds free from stinginess, and constantly give to sentient beings. May all beings also attain minds free from attachment, and not regard as overly serious the worldly saying, “Of the three forms of unfilial conduct, having no descendants is the greatest,” because it obstructs the supreme aspiration to leave home. May they also, with pure bodies and minds, courageously turn toward the Path and depart from the family custom of continuing the ancestral line.
There is a saying: “When one person becomes a Buddha, nine generations ascend to heaven.” Even the chickens and dogs in his household are born in heaven along with him. Is that not an even greater act of filial piety, carrying on the ancestral line? He further vows that all sentient beings be freed from every kind of suffering and that all disasters, calamities, dangers, and fears be eradicated. He further vows that all sentient beings be able to make offerings of splendid adornments, solemnly purify all the worlds in the ten directions, and present offerings to the Buddhas in the ten directions. This is how a great Bodhisattva dedicates his roots of goodness when he gives away his capital city: he wishes all sentient beings to complete the pure adornment of the lands of all the Buddhas.
O child of the Buddha! The Bodhisattva Mahāsattva possesses all the attendants and retinue of the inner palace, the female performers and attendants. They are all beautiful in appearance and endowed with every talent; their conversation, laughter, singing, and dancing are all exquisite. They adorn themselves with various garments, flowers, and fragrances. Those who see them rejoice, and their delight is never sated. Such jeweled women, numbering hundreds of thousands of kotis of nayutas, are all born from the Bodhisattva’s wholesome karma; they are free and self-directed, respectful and compliant without fail. The Bodhisattva gives them all to those who come to beg, yet toward them he has no mind of affection or delight, no mind of lingering attachment, no mind of indulgence or clinging, no mind of bondage, no mind of grasping, no mind of greed or defilement, no mind of discrimination, no mind of pursuit, no mind of grasping at appearances, and no mind of desire.
Commentary: “Disciples of the Buddha! Having given away his capital city and royal throne, the Great Bodhisattva now gives away all the members of his palace household, including the queen, consorts, crown prince, princesses, and maidservants skilled in singing, dancing, and music. Those women are all beautiful and dignified in appearance, surpassing others; they possess every talent, and their speech and laughter are graceful, their singing and dancing unsurpassed. Their clothes and garments are exquisite, and they adorn themselves with precious flowers and fragrant incense, so that anyone who sees them feels delighted and never tires of looking at them.” Such precious women numbered many hundreds of thousands of myriads of kotis of nayutas, all born from the Bodhisattva’s accumulated merit and wholesome karma over many lifetimes and ages. They were also very peaceful and at ease, living freely. They showed great respect and obedience toward their elders and had never committed the slightest fault. The Bodhisattva gave all these women as alms to those who came asking. When the Bodhisattva resolved to give to someone, the mind did not cling and did not hesitate to relinquish; it was not enamored, was not bound, did not grasp or find it difficult to let go, was not tainted by craving, made no distinction between love and hate, did not pursue, did not grasp at appearances, and did not crave sensual pleasures.
At that time, the Bodhisattva contemplated all roots of goodness and dedicated them so that all sentient beings might attain liberation; dedicated them so that they might attain the joy of the Buddha-Dharma; dedicated them so that they might attain steadfastness amid what is not steadfast; dedicated them so that they might attain vajra wisdom and an indestructible mind; dedicated them so that they might enter the Buddha’s place of enlightenment; dedicated them so that they might reach the other shore; dedicated them so that they might attain the unsurpassed mind of Bodhi; dedicated them so that they might fully understand all phenomena through wisdom; dedicated them so that they might bring forth all roots of goodness; and dedicated them so that they might enter the family of the Buddhas of the three times.
Commentary: When the Great Bodhisattva practices giving, he carefully reflects, contemplates all roots of goodness, and considers dedicating them for the sake of sentient beings. Thus, in his mind, he establishes ten aims for dedicating them on behalf of sentient beings:
- May all sentient beings be liberated from the three realms and put an end to birth and death.
- May all sentient beings be filled with joy in the Buddha Dharma.
- May all sentient beings clearly understand that worldly affairs are impermanent, illusory, and without a self. Amid the impermanent and unstable cycle of birth and death, may they cultivate and study the Buddha Dharma and attain the firm, eternal Dharma-nature body.
- May all sentient beings attain the supreme diamond-like wisdom of Prajñā and a mind that cannot be destroyed.
- May all sentient beings hear the Dharma in the Buddha’s place of practice.
- May all sentient beings reach the far shore of Nirvana.
- May all sentient beings attain the unsurpassed bodhi mind and the path to awakening.
- May all sentient beings, through diamond-like wisdom, thoroughly realize the true nature and essential principle of all dharmas.
- May all sentient beings diligently cultivate the Dharma-gates of the Bodhisattva path, thereby giving rise to all roots of goodness.
- May all sentient beings bring their practice to completion, possess all merits and virtues, and be born into the lineage of the Buddhas of the three times. May they enter the Buddha lineage and attain Buddhahood. On the basis of these ten points, Bodhisattvas dedicate their merits for the sake of sentient beings.
O son of the Buddha! The Bodhisattva Mahāsattva who abides in this Dharma is born into the family of the Tathāgata. He increases the pure, excellent causes of all Buddhas and brings forth the supreme path of omniscience. He deeply enters the vast wisdom-work of the Bodhisattvas, eradicates all the defilements and afflictions of the world, and is always able to make offerings and give to the field of merit and blessings. For all sentient beings, he proclaims the wondrous Dharma, skillfully establishes them, enables them to cultivate all pure practices, and diligently gathers all roots of goodness.
Commentary: Disciples of the Buddha! The bodies and minds of the Great Bodhisattva are constantly imbued with the supreme Mahayana Buddhadharma. Thus, the Bodhisattva attains the seed of Buddhahood and is born into the lineage of the Buddhas. Seeing the Buddha’s supremely wondrous blessings, the Bodhisattva increases the supreme causes of pure wholesome deeds and gives rise to the most excellent path of wisdom that knows all things. The Bodhisattva penetrates deeply into the vast wisdom of the Bodhisattvas and, relying on wisdom, carries out every wholesome deed. The Bodhisattva eliminates immeasurable defilements and afflictions of the world; knows that the Three Jewels must be worshiped and served constantly; practices generosity everywhere; rescues and aids orphans and the poor; cultivates wholesome merit; and becomes a field of blessings in which sentient beings may sow. The Bodhisattva also expounds to sentient beings the wondrous Dharma taught by the Buddhas, using skillful and expedient methods to comfort them all, enabling them to learn and cultivate pure practices. The Bodhisattva constantly protects and remembers sentient beings, teaches and transforms them, diligently cultivates wholesome deeds, and gathers in every root of goodness.
At that time, the Bodhisattva dedicated these roots of goodness in this way, saying:
“May all beings always attain immeasurable retinues of samadhis, and may the succession of the Bodhisattva’s excellent meditative absorptions never be interrupted.
“May all beings always delight in seeing the Buddhas and all enter the samadhi adorned by the Buddhas.
“May all beings accomplish the inconceivable samadhis of the Bodhisattvas and freely roam in immeasurable supernatural powers.
“May all beings enter the samadhi of reality and attain an indestructible mind.
“May all beings fully attain the profound samadhis of the Bodhisattvas and gain mastery over all meditative absorptions.
“May all beings attain a liberated mind and accomplish all the retinue samadhis.
“May all beings become skillful in every kind of samadhi and be able to apprehend all the aspects of samadhi.
“May all beings attain the samadhi of superior wisdom and be able to learn all the gateways to samadhi.
“May all beings attain unobstructed samadhi, enter profound meditative concentration, and never regress or lose it.
“May all beings attain unattached samadhi, their minds constantly abiding in right concentration, without grasping at the two dharmas.” This is the dedication of roots of goodness when the Bodhisattva Mahāsattva gives away all the members of his inner-palace retinue.
Commentary: At that time, the Bodhisattva dedicated to sentient beings the roots of goodness he had cultivated through giving his retinue in the palace, saying: “I vow that all sentient beings will always have many retinues who abide in right concentration and right meditative absorption, and that the supreme samādhis cultivated by Bodhisattvas will never be severed.
“I further vow that all sentient beings will always rejoice in seeing the Buddhas and, at the same time, enter the samādhis that adorn the Buddhas abiding in right concentration.
“I further vow that all sentient beings will attain the inconceivable, wondrous great concentration of the Bodhisattvas, freely and spontaneously sporting throughout the Buddha lands of the ten directions and manifesting immeasurable supernatural powers.
“I further vow that all sentient beings will enter the concentration of suchness and true reality and attain an indestructible vajra mind.
“I further vow that all sentient beings will fully attain the profound right concentration of the Bodhisattvas, enjoy the freedom and bliss of meditative concentration amid the four dhyānas and eight concentrations, and enter and emerge from concentration without needing to direct their thoughts.” Again, may all beings attain the mind of liberation, free from attachment, accomplish various samādhis, and take samādhi and right concentration as their retinue. Again, may all beings, among immeasurable samādhis, attain the samādhi of skillful means that functions freely and spontaneously; may they be able to transform one samādhi into immeasurable samādhis, with all samādhis mutually encompassing one another. Again, may all beings attain the samādhi of supreme wisdom, learn all samādhis, and reach the gateway of perfect, unobstructed interpenetration in each. Again, may all beings attain right concentration of perfect, unobstructed interpenetration, enter profound meditative absorption, and never lose the power of that meditation. Again, may all beings attain samādhi without attachment to emptiness and samādhi without attachment to existence, their minds always abiding in right concentration and meditative absorption, without clinging to other Dharma gateways. This is the dedication of the roots of goodness by the great Bodhisattva when he gives away his retinue in the inner palace.
In order that all beings may obtain an indestructible, pure retinue; in order that all beings may obtain a Bodhisattva retinue; in order that all beings may fully attain the Dharma of the Buddhas; in order that all beings may fulfill all the powers of omniscience; in order that all beings may realize unsurpassed wisdom; in order that all beings may obtain an agreeable retinue; in order that all beings may dwell together with those who share their aspirations and practice; in order that all beings may be endowed with all blessings and wisdom; in order that all beings may develop pure roots of goodness; in order that all beings may obtain a harmonious retinue; in order that all beings may accomplish the Tathāgata’s pure Dharma body; in order that all beings may accomplish sequential, reason-conforming eloquence and skillfully expound the inexhaustible treasury of the Buddhas’ Dharma; in order that all beings may forever abandon all worldly roots of goodness and jointly cultivate pure, transcendent roots of goodness; in order that all beings may perfect pure karma and accomplish all pure Dharmas; and in order that all the Buddhas’ Dharmas may be manifest before all beings, universally adorning and purifying them with the light of Dharma.
Commentary: Why does the Bodhisattva give the merit and roots of goodness he has accumulated to his relatives in the inner palace, dedicating them to sentient beings? First, he does not do so out of greed for worldly false fame. Second, he does not covet offerings from others. With a single-minded wish, he hopes that all sentient beings can attain good spiritual friends and pure, indestructible vajra relatives. He also wishes to enable all sentient beings to have relatives who become nonretrogressing Bodhisattvas. He further wishes to enable all sentient beings to understand clearly the Dharma taught by the Buddhas and to fulfill their aspiration to seek the Dharma. He also wishes to enable all sentient beings to put into practice the Dharma taught by the Buddhas and thereby attain all kinds of wisdom and spiritual powers.
Again, it is because I wish all sentient beings to attain unsurpassed, supreme wisdom—the wisdom pāramitā, which nothing in the world surpasses. Again, it is because I wish all sentient beings to have harmonious families, to respect and love one another, help one another, and show mutual consideration and humility. Again, it is because I wish all sentient beings, wherever they may be, to encounter spiritual companions who share their aspirations and follow the same path, and to practice together, never experiencing the suffering of meeting those they hate. Again, it is because I wish all sentient beings to be endowed with every kind of merit and wisdom, and to become sages complete in merit and wisdom. Again, it is because I wish all sentient beings to accomplish every kind of pure root of goodness.
Again, in order for all sentient beings to have virtuous relatives. Again, in order for all sentient beings to attain a pure Dharma body like the Buddha’s, pervading the realm of space and Dharma, and sharing the same essence as the Buddha. Again, in order for all sentient beings to attain true eloquence and the wisdom of the four unobstructed forms of eloquence, and to skillfully expound the inexhaustible treasury of the Great Dharma spoken by the Buddhas of the ten directions and three times, explaining it in sequence with examples, eloquently and reasonably, so that those who hear the Dharma experience profound joy. Again, in order for all sentient beings to clearly understand that they should not plant wholesome roots through worldly causes and conditions, because worldly wholesome roots are subject to outflows and are not ultimate; therefore, they must be abandoned forever, and one must cultivate outflow-free, transcendental wholesome roots—pure wholesome roots that accord with the True Dharma.
Again, wishing that all sentient beings attain the eighty-four thousand Dharma doors taught by the Buddhas, have them appear before their eyes, and bring them to perfect completion; that the radiant wisdom of the Dharma adorn all the lands in the ten directions, and that all those lands become pure, peaceful, and blissful realms. For these reasons and conditions, the Bodhisattva gives the roots of goodness He has accumulated to His relatives in the palace, dedicating them to all sentient beings, in the hope that sentient beings will receive the benefit of His dedication and fulfill His aspirations.
O children of the Buddha! A Bodhisattva Mahāsattva can give away his beloved wife and children, just as Prince Sudāna of old, Bodhisattva King of Manifest Adornment, and countless other Bodhisattvas did.
Commentary: Disciples of the Buddha! A Great Bodhisattva can give away his beloved wife and children—what is difficult to give up, he is able to give up—with the sole aim of seeking the Dharma. Thus, it is said that a Bodhisattva can give things up for the Dharma and forget himself for the Dharma. Bodhisattvas can give away their beloved wives and children, as Prince Sudāna did in the past and as Bodhisattva King of Manifest Adornment does in the present, along with countless other Bodhisattvas. It is not that they do not love their wives and children, yet they give them to others. They give people what is most precious and dearest to them. That is what it means to give up what is difficult to give up and to do what is difficult to do; that is why they are called Bodhisattvas.
In explaining this passage, there is a related story about Crown Prince Sudana giving up his wife and children in order to seek the Dharma. The prince had been anointed as heir apparent, meaning that he was to succeed to the throne, but he greatly admired the Buddha’s Dharma and loved to give generously. Countless people came to him asking for alms. He gave away not only all his material possessions and his future throne, but in the end even gave away his home. Seeing this, his royal father gave him an old, rickety ox cart and told him to take his wife and children deep into the remote mountains and forests, where no one lived. At that time, the god Indra saw that the prince was able to relinquish everything, even taking his wife and children with him, and wondered how he might test the prince’s resolve to give everything up completely. So he transformed himself into a Brahmin with a very ugly appearance, went to the prince, and said: “I have spoken many wondrous teachings, but right now I am so hungry. If you give up your wife and children and offer them to me to eat, then I will expound the Dharma for you.” The Crown Prince immediately agreed, but his wife could not bear to hand their child over to be eaten, so she began to weep.
– The Crown Prince said, “When you wanted to marry me, I said I was afraid you would hinder my aspiration to seek the Dharma, and so I did not want to marry you. Later, you vowed not to hinder me and even vowed to help me practice the Way. At that time, you recited a verse. Could it be that you have forgotten it? Didn’t you say:”
“For countless kalpas, I would carry upon my head
A vast Vajra mountain.
If you would compassionately receive me,
I willingly endure this suffering.” In the immeasurable sea of birth and death,
I offered the flesh of my body;
You attained the state of Dharma King—
May I, too, attain the same.
If you kindly accept me
And become master of my body,
Life after life, practicing generosity,
May I always offer myself as a gift.
After the Crown Prince finished speaking, he too felt joyful, and then led his child over and gave him to the Brahmin to eat. Afterward, the Brahmin said to the Crown Prince:
All conditioned things are impermanent;
All that arises is suffering;
The five aggregates are empty and without characteristics;
There is no self or anything belonging to a self.
The Crown Prince heard this and was exceedingly delighted, with nothing to regret, so he copied down this verse to pass it on to future generations.
At that time, Lord Indra saw how steadfast the prince was in his quest for the Dharma. Greatly impressed, he sprang into the sky, revealed his identity, and addressed the prince with great respect, saying: “You truly are a practitioner; in the future, you are certain to attain Buddhahood.” After saying this, he vanished and could no longer be seen. At that moment, the Crown Prince realized that his wife and children were still beside him. A practitioner often has to undergo tests from the devas, Bodhisattvas, or Buddhas. This is especially so in times of adversity, when they test whether you are sincerely committed to your practice. Therefore, a practitioner must have a steadfast will; otherwise, if they cannot pass the test, they will fall into lower realms or develop a mind of retreat.
At that time, the Bodhisattva, relying on the mind of omniscience, practiced every kind of giving and purely cultivated the Bodhisattva’s path of generosity. His mind was pure and free of regret; he joyfully relinquished what he cherished, seeking omniscience. He inspired all sentient beings to purify and deepen their aspirations and delight, fulfill the practices of enlightenment, contemplate the Bodhisattva path, recall the Buddha’s enlightenment, and abide in the lineage of the Buddhas.
Commentary: At that time, the Bodhisattva wholeheartedly aspired to attain omniscient wisdom. He practiced various acts of giving and single-mindedly cultivated the pure Dharma practices of a Bodhisattva. His mind was pure; he never once felt regret or ceased the wholesome practice of giving.
When the Bodhisattva gave, he did not give people his surplus possessions, nor things he disliked, much less things that were damaged. Rather, he gave people all his most precious possessions, because he sought to attain omniscient wisdom. This is where his thinking differed from that of ordinary people. Ordinary people seek impermanent, illusory material things, while the Bodhisattva seeks the highest and unsurpassed, eternal wisdom and the profound, subtle, wondrous Buddhadharma.
Bodhisattvas seek omniscience not merely for their own benefit. They hope that sentient beings will receive the benefit of what they dedicate to them, and also cultivate pure minds, deeply believe in all the true Dharma taught by the Buddhas, form great aspirations and make great vows, take the Dharma as their joy, and delight in practicing generosity. They diligently cultivate the six perfections and fulfill the practices of the path to bodhi and enlightenment. They contemplate how Bodhisattvas cultivate the Mahayana path to Buddhahood, constantly recollecting the path to bodhi and the perfect, complete enlightenment attained by the Buddhas. They abide in the Buddha-nature and never regress, receiving the Buddhas’ blessing and protection.
Having perfected such a mind of giving, the Bodhisattva Mahāsattva resolutely aspires to seek the body of the Tathāgata. He regards his own body as belonging to everyone and not as being at his own disposal. Moreover, he uses his body to embrace all beings, just as a precious jewel bestows gifts upon everyone, fulfilling the needs of those who are not yet satisfied. In this way, the Bodhisattva cherishes and protects beings, wishing to make his own body the foremost stupa, so that all may rejoice; wishing to give rise to an impartial mind in the world; wishing to be a cool pool for beings; wishing to give beings every happiness; and wishing to be a great benefactor to beings. With wisdom and mastery, he understands the practices followed by Bodhisattvas and is able to adorn himself with such great vows. He sets out toward omniscience, vowing to become an unsurpassed field of merit through wisdom. Ever mindful of all beings, he constantly accompanies and protects them, and thereby accomplishes his own benefit. The light of wisdom shines universally throughout the world; he diligently keeps the Bodhisattva’s mind of giving in mind and always delights in contemplating the realm of the Tathāgata.
Commentary: The Great Bodhisattva, having perfected the mind of giving as described above, resolutely sets his aspiration on seeking the Buddha Way above, wishing to attain a Dharma body like the Buddha’s. He further contemplates his own body: unseen, it is bound by many afflictions and cannot attain freedom. For example, he cannot control heat and cold, hunger and thirst; in order to adapt and survive, he must change his body. Although he feels that this form body is a burden, without relying on it to cultivate the true path, he cannot accomplish the path of practice. Therefore, he must still use this body to gather and transform all sentient beings. For example, this body is like a land of jewels, with many treasures hidden deep within, capable of producing all kinds of precious things. He gives these treasures in a great act of generosity, so that all impoverished sentient beings may have their needs met and live secure and joyful lives.
The Bodhisattva constantly cares for sentient beings in this way and never abandons them. Therefore, he hopes to become the foremost jeweled stupa in the world, so that all sentient beings who see him may give rise to great joy. He also feels that he must treat all sentient beings in the world equally, without any feelings of love or aversion. He further feels that he must become a cool pond for all sentient beings, where they can bathe and wash away all their impurities and afflictions. He also hopes to bring all sentient beings every kind of happiness. He further thinks that he must become a great benefactor to sentient beings, giving them everywhere the things they need and cherish most, as well as the unsurpassed benefits of the Dharma.
All the Bodhisattva’s wisdom functions freely and spontaneously, because the Bodhisattva has thoroughly penetrated and comprehended all the practice-gates cultivated by Bodhisattvas; they are all perfectly integrated and unobstructed. The Bodhisattva also makes great vows to deliver all sentient beings from the sea of suffering, using those great vows to adorn the Buddha-land and Their own Dharma body. Their aim is to attain Buddhahood and all-knowing wisdom, and to become the unsurpassed field of merit and wisdom for sentient beings. The Bodhisattva compassionately keeps all sentient beings in mind and protects and supports them at all times, not allowing them to suffer calamities or fear. Although the Bodhisattva tirelessly benefits sentient beings at all times, They do not neglect Their own cultivation.
You have already worked for the benefit of both others and yourself, and the great, radiant light of your wisdom shines throughout the worlds of the ten directions. You always keep in mind, without forgetting, that a great Bodhisattva must have a heart of giving. For giving is foremost among the Six Perfections. If a Bodhisattva can perfect the Perfection of Giving, the other five perfections will certainly also be brought to complete fulfillment.
Whenever a Bodhisattva acts, wisdom comes first; we ordinary people, by contrast, act according to our thoughts. To act according to thoughts is to think foolishly and behave in a deluded way. Therefore, Bodhisattvas diligently keep the spirit of giving in mind, so that they do not lose the roots of goodness that come from giving. Bodhisattvas also delight in sitting quietly in meditation, contemplating the realms of the Buddhas and visualizing the Buddhas’ Land of Pure, Eternal Quiescent Light.
O son of the Buddha! The Bodhisattva Mahāsattva dedicates in this way the roots of goodness accumulated by giving his wife and children, with a mind free from bondage and attachment, and liberated.
That is to say: May all sentient beings abide in the Buddha’s enlightenment, manifest bodies of transformation, and turn the irreversible Wheel of Dharma throughout the Dharma realm. May all sentient beings attain the unattached body and, through the power of their vows, reach all Buddha-lands. May all sentient beings relinquish attachment, strengthen their minds, and sever the bonds of greed and anger. May all sentient beings be children of the Buddhas and follow the Buddhas’ conduct. May all sentient beings, in the presence of all Buddhas, give rise to a mind that cannot be destroyed. May all sentient beings always be children of the Buddhas, born through transformation from the Dharma. May all sentient beings attain the ultimate state and fulfill the Tathāgata’s wisdom of sovereign mastery. May all sentient beings realize the Buddha’s enlightenment and forever leave afflictions behind. May all sentient beings be able to expound fully the path to the Buddha’s enlightenment, and delight always in practicing the unsurpassed gift of Dharma. May all sentient beings attain a mind of right concentration, not to be destroyed by any conditions whatsoever. May all sentient beings sit beneath the Bodhi tree, attain perfect, complete enlightenment, and teach and reveal the Dharma to immeasurable virtuous men and women born through transformation from the Dharma.
This is the Bodhisattva Mahāsattva’s dedication of the roots of goodness from giving his wife and children, in order that all sentient beings may attain unobstructed liberation and unattached wisdom.
Commentary: O disciples of the Buddha! The Great Bodhisattva, with a mind unbound and unattached, a truly liberated mind that lets go freely and at ease, gives his wife and children to those who ask. He dedicates the roots of goodness he has cultivated through practice for the sake of sentient beings in this way: “I vow that all sentient beings may abide in the Buddha’s bodhi, the path to awakening, attain mind-born bodies capable of thousands of transformations, travel throughout the worlds of the ten directions, turn the irreversible Wheel of the Dharma, proclaim the true Dharma, and teach and transform sentient beings. I further vow that all sentient beings may attain bodies of unattached wisdom, hold fast to the power of the great vows they have made, and go to the Buddha-lands of the ten directions to draw near to the Buddhas, make offerings to them, and pay homage to them. I further vow that all sentient beings may relinquish the affections, love, and aversion of the past, for craving is the master that causes sentient beings to sink into the stream of birth and death for immeasurable eons. Love and aversion obscure their innate minds, bind people to the paths of evil, and lead them to create evil karma through deluded judgments of right and wrong. If they can relinquish these two kinds of mind, they can put an end to the accumulated bonds of craving and attachment, escape the sea of suffering, and enter the stream of the Dharma-nature.” May all sentient beings take refuge in the Buddha and become disciples of the Buddha, practice alongside the Buddhas, learn the Buddha’s methods of practice, learn the Buddha’s conduct, and learn the Buddha’s compassion. May all sentient beings dwell in the Buddha’s place of enlightenment as though it were their own home, as though they were residing in their parents’ home, with no obstruction in their minds and without being swayed by the heterodox views of outsiders. May all sentient beings always be chief sons of the Buddhas, born from the Buddha’s mouth and brought forth through the Dharma. May all sentient beings attain a true refuge and perfect a wisdom of freedom like the Buddha’s. May all sentient beings cultivate the path of awakening to Bodhi and Buddhahood, as the Buddhas have realized it, and forever leave behind ignorance and afflictions. May all sentient beings possess the four unobstructed forms of eloquence, proclaim the Buddha’s path of awakening to Bodhi, and always delight in practicing the unsurpassed Dharma-gate of giving.
Among the practices of giving, the foremost is the giving of the Dharma. The giving of material goods helps people improve their lives, while the giving of the Dharma sustains the life of wisdom. Therefore, the giving of the Dharma is supreme.
He further vows that all sentient beings will attain right concentration and, in every matter, have clear and correct understanding, with a definite guiding principle that does not change. The Bodhisattva hopes that sentient beings will have right concentration and thus not let external conditions undermine their rightful attainments.
He further vows that all sentient beings will sit beneath the Bodhi tree, attain Complete and Perfect Enlightenment, and realize Buddhahood. Thereafter, they will turn the Wheel of the Dharma, reveal and teach the limitless true Dharma, and guide sentient beings, enabling them all to benefit from the true Dharma and become the most complete and perfected people, endowed with both talent and virtue.
These are the roots of goodness that the great Bodhisattva dedicates when giving away His wife and children, wishing that every sentient being may realize unobstructed great wisdom and attain true liberation.
O disciples of the Buddha! A Bodhisattva-mahāsattva adorns his dwelling and all its furnishings; whatever anyone asks for, he gives, practicing the Dharma of giving. While living at home, he remains unattached, far removed from all thoughts and reflections concerning household life. He loathes household affairs and the means of livelihood; he neither covets nor takes pleasure in them, and his mind clings to nothing. Knowing that the home is liable to perish, he is ever ready to renounce it and finds no delight in it at all. He wishes only to leave home and cultivate the Bodhisattva practices, adorning himself with the Dharma of all Buddhas. He gives up everything without regret and is constantly praised by the Buddhas. His dwelling, possessions, and whatever he has, wherever they may be, he gives away freely, with no attachment in his mind. When he sees someone asking for something, his heart fills with joy and gladness.
Commentary: Disciples of the Buddha! The Great Bodhisattva makes the home beautiful and provides it with all kinds of necessities. If someone comes to ask for something, the Bodhisattva immediately gives it to them without hesitation. The Bodhisattva practices the Dharma of giving and has no attachment to family at all; the concept of family has long since left the Bodhisattva’s mind. The Bodhisattva understands that a home is inherently empty, formed through the convergence of causes and conditions; when those conditions end, it will disperse. What is there to be attached to? The Bodhisattva has always been weary of all the movable and immovable property in the home, as well as the things needed for a living. In daily life, the Bodhisattva does not crave the enjoyment of fine clothes, delicious food, or the five desires, and so the mind is not bound by such material things. The Bodhisattva knows that a home will eventually fall apart and cannot last forever. Therefore, the Bodhisattva’s attitude toward the idea of having a family is very detached, and the Bodhisattva always wishes to give up the secular home, leave home to cultivate the Way, and seek liberation from the home of the three realms.
The Bodhisattva sees through everything and lets go of everything. Since he is not constrained by his family, he seeks only to leave secular life and cultivate the Bodhisattva’s way. He cultivates through the eighty-four thousand Dharma doors taught by the Buddhas and attains the fruit of Bodhi, thereby adorning himself. He gives up all material possessions outside himself without any regret.
The Budhisattva’s conduct is constantly praised by the Buddhas of the ten directions: “Well done! Well done, good man! You are truly diligent. You have aroused such a great Bodhi mind, doing what others cannot do and giving up your home and possessions when others cannot. You give everything to others without regret, attachment, or clinging. This is truly admirable.”
When the Bodhisattva sees someone come to ask for something, his heart is filled with immense joy, for he is glad to have the opportunity to practice great generosity.
At that time, the Bodhisattva dedicated these roots of goodness in this way, saying: “May all beings relinquish their wives and children and attain the supreme joy of renunciation and leaving home. May all beings be freed from the bonds of household life, enter the homeless life, and cultivate pure conduct in the Dharma of the Buddhas. May all beings cast off the stain of stinginess, delight in giving everything, and never turn back. May all beings forever leave behind the ways of household life, be content with few desires, and accumulate nothing. May all beings leave the household of worldly life and dwell in the household of the Tathāgata. May all beings attain the unobstructed Dharma and eliminate every path of obstruction. May all beings be free from attachment to their families and loved ones; though they appear to dwell at home, may their minds be unattached. May all beings skillfully teach and guide others, proclaiming the wisdom of the Buddha without abandoning the ways of household life. May all beings, though their bodies appear to be at home, always abide in accord with the wisdom of the Buddha. May all beings, while dwelling in the place of household life, abide in the state of the Buddha and cause boundless, innumerable beings everywhere to give rise to joyful minds.” This is how the Bodhisattva Mahāsattva dedicates the roots of goodness when giving away a dwelling: wishing to enable sentient beings to accomplish the various practices, vows, spiritual powers, and wisdom of a Bodhisattva.
Commentary: This is the great Bodhisattva’s dedication of roots of goodness when He gives away houses, wishing to enable sentient beings to fulfill the various practices and vows, spiritual powers, and wisdom of a Bodhisattva.
When the Great Bodhisattva practices giving, he dedicates the roots of goodness cultivated through giving dwellings to sentient beings in this way: “I vow that all sentient beings will firmly resolve to relinquish seeking liberation for themselves and will cultivate the pure conduct of the Bodhisattva path, attaining the freedom and peace of renunciation.”
Renunciation is not easy. It does not mean merely shaving one’s head, putting on a kasaya robe, saying a few teachings that sound pleasing to the ear, and sitting with one’s eyes closed to meditate. That is merely someone who has renounced home wearing the Buddha’s robe, eating the Buddha’s food, and putting on a show. If one’s words and actions are in accord, if one treats others with equal compassion, and if one does not stray from the right path in dealing with people, whether they come before or after oneself, then that is the true duty of one who has renounced home. There are three kinds of people who renounce home:
- The body has left home, but the mind has not.
- The mind has left home, but the body has not yet.
- Both body and mind have left home.
There are three different levels among those who have left home, determined by each person’s degree of cultivation.
- Leaving the household of worldly life: These are the four assemblies of disciples: bhikkhus, bhikkhunis, novice monks, and novice nuns.
- Leaving the household of afflictions: After leaving home, each person cultivates and progresses on their own. Only they themselves know this, though others can also observe their words and actions. As a monastic’s habitual tendencies and faults diminish more and more, the manifestations of greed, anger, and delusion are extinguished more and more. The ancients said: “Ignorance is broken bit by bit, The Dharma body is realized bit by bit.” That is, breaking through ignorance bit by bit and realizing the Dharma Body bit by bit. That monastic is striving to leave the house of ignorance and afflictions and head toward the great path of Bodhi.
- Leaving the Home of the Three Realms: This refers to someone who has left the home life but is still immersed in household life, teaching and guiding family groups. All things are brought about by causes and conditions, so there is no need to be overly attached. Such people draw upon the great wisdom and principles of life taught by the Buddha to guide those who are deluded, enabling them to remain in the secular home while also believing in, practicing, and understanding the Buddhadharma, without being bound by secular life.
May all sentient beings, though living in a secular household, let their minds accord with the wisdom of the Buddhas, cultivate the Way, discern its principles, and abide steadfastly without moving. May all sentient beings, though not yet ordained and still living as laypeople, have minds and vows established in the state of Buddhahood, and be able to bring boundless, innumerable sentient beings to give rise to joyful hearts. This is the great Bodhisattva’s dedication of roots of goodness when giving away houses, wishing to enable sentient beings to fulfill the various great vows and Dharma practices of Bodhisattvas, and to attain spiritual powers and wisdom that are effortlessly free and at ease.
O child of the Buddha! When a Bodhisattva Mahāsattva gives various gardens, terraces and pavilions, and places adorned for recreational pleasure, he thinks: “I shall provide fine gardens for all beings; I shall reveal to all beings the bliss of the Dharma; I shall give all beings a joyful heart; I shall show all beings boundless wholesome happiness; I shall open the pure gateways of the Dharma for all beings; I shall cause all beings to arouse joyful minds; I shall enable all beings to attain the Buddha’s enlightenment; I shall enable all beings to fulfill their great vows; I shall be like a compassionate father to all beings; I shall enable all beings to contemplate with wisdom; I shall give all beings the means of sustaining their lives; I shall be like a compassionate mother to all beings, nurturing and growing all wholesome roots and great vows.”
Commentary: Disciples of the Buddha! A Great Bodhisattva further vows that all sentient beings will be freed from the bonds of family life, enter the family of the Buddhas, study and practice the Dharma taught by the Buddhas, and diligently cultivate pure conduct. The Bodhisattva further vows that all sentient beings will completely eradicate greed, anger, and delusion, transforming them into a joyful, generous, and equanimous mind, gladly giving away all material possessions and never again giving rise to thoughts of retreat. The Bodhisattva further vows that all sentient beings will forever abandon worldly ideas of family life—rising in rank and becoming wealthy, making their names famous and their persons prominent, carrying on the ancestral line and continuing the generations, and so forth. Much less should they covet ill-gotten gains or hoard precious jewels; all such things are roots and seeds of karmic deeds that bring calamity. The ancients said: “Much hoarding inevitably leads to great loss.” Again, it is said:
“With no cherished thing at one’s side,
No affliction arises of itself.”
That means if we have nothing we cherish, no afflictions arise. The ancients were absolutely right: the more things around us that we cherish, the more endlessly we are bound by afflictions. Whatever we cherish, we cannot let go of; we die unable to close our eyes, and in the end we still leave empty-handed.
Again, may all sentient beings soon escape the afflictions and bonds of worldly family life, study the Buddha’s Dharma, cultivate pure conduct, and in the future dwell in the Buddha’s household and live with the Buddha. Again, may all sentient beings attain the ultimate Dharma that is perfectly integrated and unobstructed, completely eliminate all defiled dharmas that obstruct others, and be pure and free. Again, may all sentient beings be free from attachment and love within the family; although they appear in the role of laypeople, may their minds cling to no familial attachment or affection. Again, may all sentient beings skillfully create large and small flower gardens and groves of rare, precious trees; design exquisitely beautiful pavilions and towers, terraces, and places for singing and dancing; and decorate every place beautifully, furnishing it with such solemn splendor that it is truly perfect in every way and makes people enjoy themselves and forget to leave. The Bodhisattva gives such splendid places to sentient beings, yet still feels it is not enough. Therefore, the Bodhisattva thinks: “I myself must create a beautiful garden and grove for sentient beings, so that by learning from my conduct, they may develop a complete and well-rounded character.” For the sake of sentient beings, I must use my body as an example, manifest in human life, and rightly establish the Noble Eightfold Path, so that sentient beings may know that taking joy in the Dharma is true peace and happiness. At all times, I must give to all sentient beings with a joyful heart. I must guide sentient beings in how to seek boundless, endless joy and happiness. I must expound and explain to all sentient beings all kinds of pure Dharma teachings. I must enable all sentient beings to give rise freely to joyful minds at all times. I must enable all sentient beings to attain the fruit of the Buddha’s awakening and bodhi. I must enable all sentient beings to bring to completion the great vows they have made. I must be like a loving father to all sentient beings. I must teach and transform all sentient beings, enabling them to open up great wisdom and use the eye of wisdom to observe all the causes and conditions of good and evil, right and wrong, and the workings of karmic retribution in the world. I must give all sentient beings material sustenance for their lives and nurture and strengthen their life of wisdom in the Buddhadharma. I must be like a kind mother to all sentient beings, nurturing them as they grow the various roots of goodness, guiding them to arouse great aspirations and plant the seeds of bodhi.
O son of the Buddha! When a Bodhisattva Mahāsattva cultivates all roots of goodness in this way, he does not grow weary or disgusted with evil sentient beings, nor does he give rise to a thought of abandoning them. Even if all sentient beings throughout the world were ungrateful, the Bodhisattva would feel no resentment toward them at all, and would not give rise to even a single thought of seeking repayment. He only wishes to eliminate their immeasurable suffering and affliction. Toward all the worlds, his mind is like empty space, unstained and unattached; he universally contemplates the true nature of all dharmas. He makes great vows to eliminate the suffering of sentient beings, and never grows weary of or abandons his aspiration for the Great Vehicle. He eliminates all views and cultivates the equal practices and vows of the Bodhisattvas.
Commentary: Disciples of the Buddha! As the passage above in the sutra says, when a great Bodhisattva cultivates all kinds of roots of goodness, they do not grow weary of sentient beings who are evil and unwholesome, nor, upon encountering them, do they give rise to the thought of abandoning them. Suppose the world were filled with sentient beings who never showed gratitude for kindness and repaid the kindness of good spiritual friends with ingratitude. The Bodhisattva would never begrudge or resent such people, from beginning to end. They would absolutely never entertain the thought that, because they had given you many things and treated you kindly, you should repay them and become their slaves. The Bodhisattva has no such thoughts; they only aspire to take upon themselves the task of eliminating sentient beings’ immeasurable suffering and afflictions.
As for all worldly glory and wealth and the enjoyment of the five desires, he regards them as floating clouds. His mind is like the vast sky, able to contain all things. It neither arises nor ceases, neither increases nor diminishes, is neither impure nor pure, is not tainted in the slightest, clings to nothing whatsoever, and is infinitely free and at ease. He everywhere contemplates the true nature of all dharmas, clearly understanding that the true mark is marklessness, and that marklessness alone is the true mark. Where there are marks, there is arising and ceasing; where there are no marks, there is no arising and ceasing. Thus, having awakened to this principle, the Bodhisattva made a great vow to save sentient beings from the deluded realm of appearances and to eradicate their suffering from pursuit and attachment to appearances. He will never abandon any sentient being, nor ever relinquish the Mahayana Bodhisattva resolve to save sentient beings. He has eradicated the delusions of views, deviant knowledge and wrong views, the delusions of thought, and the delusions of ignorance. Endowed with right knowledge and right views, he cultivates the great practices and great vows of the great Bodhisattvas, with impartiality and selflessness, teaching and transforming all sentient beings.
Disciples of the Buddha! Having thus contemplated, the Bodhisattva-Mahāsattva gathers all roots of goodness and dedicates them all, saying:
“May all sentient beings, in every thought-moment, bring forth immeasurable wholesome Dharmas and accomplish the unsurpassed mind of a perfect garden.
“May all sentient beings attain the Dharma of non-movement, and, seeing all Buddhas, bring them all joy.
“May all sentient beings delight in the garden of the Dharma and attain the wondrous joy of the gardens in all Buddha-lands.
“May all sentient beings attain a pure, wondrous mind and constantly behold the garden of the Tathāgata’s miraculous powers.
“May all sentient beings attain the joyful play of the Buddhas and always skillfully roam in the realms of wisdom.
“May all sentient beings attain the joy of freely roaming and universally visit the assemblies gathered at the bodhimandas in Buddha-lands.”
Commentary: Disciples of the Buddha! Great Bodhisattvas who cultivate the Dharma-gate of dedication, as explained earlier, first contemplate the superior and inferior capacities of beings in the world. Out of compassion for ignorant beings, the Bodhisattvas wish to save them from the sea of suffering. Therefore, they gather up all the roots of goodness they have cultivated and dedicate them all to beings. They say, “I vow that all beings will gradually give rise to immeasurable wholesome dharmas in every moment and develop beautiful minds like gardens and groves. I also vow that all beings will attain the unmoving samādhi of right concentration and, while in samādhi, see the Buddhas, each of whom will rejoice in the Bodhisattvas. I also vow that all beings will rejoice as they do in a flower garden, and in a garden where animals, birds, and other creatures gather, with people and animals living together in peace, filled with joy and affection.”
Only the gardens in the Buddha-lands can bring forth such inconceivable joy. I further vow that all sentient beings may attain the supreme, wondrous, pure Dharma-mind and always be able to behold the Buddha’s gardens and groves of miraculous powers. Those gardens and groves naturally transform in myriad ways and possess inconceivable, wondrous spiritual powers; they may be likened to the power of supernatural flight.
I further vow that all sentient beings may attain the joy of the Buddha’s play. This play consists of the Buddhas transforming their methods to guide sentient beings into the ocean of the Buddha’s wisdom. It is not meaningless worldly play; rather, it enables sentient beings to play constantly within the realm of wisdom.
I further vow that all sentient beings may attain the joy of supernatural play, and that in every moment they may travel throughout the Buddha-lands in the ten directions, taking part in great assemblies where the Dharma is expounded, and hearing the true Dharma in the Buddhas’ places of enlightenment.
May all beings attain the Bodhisattva’s liberative play, practice the Bodhisattva path until the end of future eons, and remain tireless in mind. May all beings see all Buddhas filling the Dharma-realm, arouse vast aspirations, and dwell in the gardens of the Buddhas. May all beings be able to travel everywhere throughout all Buddha-lands and make offerings to the Buddhas in each and every land. May all beings attain wholesome aspirations and purify and adorn all Buddha-lands.
This is the dedication of the roots of goodness from a Bodhisattva Mahāsattva’s giving of all gardens, terraces, and pavilions, in order to enable beings to see all Buddhas and freely roam in all the gardens of the Buddhas.
Commentary: Again, may all sentient beings attain unobstructed liberation like the great Bodhisattvas, freely and spontaneously roaming through the realms, and throughout the countless eons of the future, all cultivate the Bodhisattva practices and follow the Bodhisattva path, with their minds never growing weary. Again, may all sentient beings behold the Buddhas filling the dharma realm and the vastness of space; may every sentient being give rise to the vast bodhi mind, and may all abide in the gardens and groves of the Buddhas. Again, may all sentient beings be able to visit every Buddha-land in the ten directions, go to each Buddha’s place of enlightenment to make offerings to the Buddhas, bow to the Buddhas, and draw near to the Buddhas. Again, may all sentient beings attain wholesome, joyful minds, purify their three karmic actions, cultivate roots of goodness, and adorn the Buddha-lands.
This is the great Bodhisattva’s dedication of roots of goodness when he gives gardens, groves, pavilions, and terraces. He does so wishing that all sentient beings may be able to see the Buddhas of the ten directions, freely enjoying themselves in the Buddhas’ gardens and groves.
Disciples of the Buddha! The Bodhisattva-Mahāsattva holds hundreds of thousands of kotis and nayutas of immeasurable, innumerable, vast and great assemblies of giving, all pure and approved by the Buddhas, never harming or afflicting a single sentient being. He universally causes sentient beings to distance themselves from all evil, purify the paths of the three karmas, and accomplish wisdom. He opens immeasurable hundreds of thousands of kotis, nayutas, and asaṃkhyeyas of pure realms of wisdom, and accumulates immeasurable hundreds of thousands of kotis, nayutas, and asaṃkhyeyas of wondrous necessities for living.
Commentary: O disciples of the Buddha! When a Great Bodhisattva practices the Dharma of giving, He has held hundreds of thousands of kotis of nayutas of asamkhyeyas of immeasurable, innumerable great assemblies of giving. All those assemblies have been perfectly and purely accomplished, and have received the praise and approval of the Buddhas of the ten directions. From beginning to end, not a single sentient being has been harmed or troubled. He has enabled all sentient beings to turn away from every kind of evil karma, attain the path-result of purity in the three karmic actions, and develop the mind of wisdom. He has revealed immeasurable hundreds of thousands of kotis of nayutas of asamkhyeyas of pure realms, and accumulated immeasurable hundreds of thousands of kotis of nayutas of asamkhyeyas of excellent necessities for sustaining life.
They bring forth the mind of Bodhi, so difficult to attain, and practice boundless giving, enabling all beings to abide in the pure path, wholesome in its beginning, middle, and end, and to develop pure faith and understanding. In accordance with the wishes of the minds of hundreds of thousands of billions of innumerable beings, they make them all rejoice. With great compassion, they rescue and protect everyone, and serve and make offerings to the Buddhas of the three times. In order to bring to fruition all the seeds of Buddhahood, they practice giving without regret, increase the roots of faith, perfect excellent practices, and advance moment by moment in the Perfection of Giving.
Commentary: It is very difficult to encounter a Bodhisattva who has brought forth the unsurpassed bodhi mind and practices great giving, relinquishing what is hard to relinquish. Internally, they give up their head, eyes, marrow, brain, five viscera, six bowels, and this body. Externally, they give up their lands, country, wife and children, and all their stores of the seven treasures. They give the Dharma and give fearlessness, without limit. They enable all sentient beings to abide in the pure Buddha Way.
They are good in the beginning, good in the middle, and good at the end. During all six periods of day and night, there is never a moment when they do not give rise to pure faith. As for the various Dharma methods of the Buddha Way, their minds and wisdom awaken, penetrate, and understand them thoroughly. They accord with hundreds of thousands of millions of immeasurable sentient beings, bringing joy to them all. The Bodhisattva ensures that each and every one of them is fulfilled in their joy.
With a mind of great loving-kindness and compassion, they rescue all sentient beings and enable them to escape the sea of suffering. Through the power of their vows, they relieve suffering and avert calamities, protecting all sentient beings so that they may all attain peace, security, and happiness. They serve the Buddhas of the ten directions and make offerings to them with the finest things.
The Bodhisattva practices so earnestly in the hope of attaining virtues like those of the Buddha, practicing the great giving that is difficult to do, yet doing it. Whatever they sacrifice, they practice without seeking anything in return; in their minds, they have never compared one thing with another, nor have they ever given rise to regret. Their roots of goodness grow, their faith becomes ever more firm, and they bring to perfection and successfully complete all kinds of supreme practices.
At that time, the Bodhisattva dedicated all roots of goodness in this way, saying: “May all beings arouse the mind of the Great Vehicle and all attain the accomplishment of Mahāyāna giving. May all beings be able to practice great-assembly giving, complete giving, excellent giving, supreme giving, unsurpassed giving, most unsurpassed giving, peerless giving, giving that surpasses all the worlds, and giving praised by all the Buddhas. May all beings become foremost donors, rescuing beings from all evil destinies and causing them all to enter the path of unobstructed wisdom; may they cultivate impartial vows and true roots of goodness, and attain the wisdom that realizes their own sphere without distinction.”
May all sentient beings abide in the tranquil wisdom of all meditations, enter the deathless path, perfect all supernormal powers and wisdom, strive courageously and diligently, fulfill all the stages, adorn the Buddha-Dharma, reach the other shore, and never regress.
May all sentient beings establish great assemblies of giving, never growing weary or tired, succor sentient beings without ceasing, and attain unsurpassed omniscience.
May all sentient beings ever diligently plant and cultivate every wholesome root, and reach the other shore of immeasurable merit.
May all sentient beings always be praised by the Buddhas, become great donors to the world, be fully endowed with merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed bliss.
Commentary: At that time, the Bodhisattva dedicated the roots of goodness in this way: May all sentient beings bring forth the aspiration for the Great Vehicle and attain the giving of the Great Vehicle. May all sentient beings be able to practice the great assembly of giving: giving all, good giving, supreme giving, unsurpassed giving, the highest unsurpassed giving, incomparable giving, giving that surpasses all worldly giving, and giving praised by all Buddhas. May all sentient beings become foremost donors. May they rescue sentient beings in the evil realms and lead them all onto the path of unobstructed wisdom. May they cultivate great vows and equal, true wholesome roots, and personally realize the wisdom of the realm of non-difference.
May all beings abide in tranquil meditations and wisdom, enter the path of deathlessness, and ultimately attain all spiritual powers and wisdom. May they be courageously diligent and vigorous, complete in all stages, adorn the Buddha Dharma, reach the other shore, and never regress. May all beings establish great assemblies of giving, never grow weary, continually relieve beings without pause, and ultimately attain unsurpassed wisdom of all aspects. May all beings always diligently cultivate every root of goodness and reach the other shore of immeasurable merit. May all beings always be praised by the Buddhas, become great benefactors to the world, have their merits complete and fill the Dharma realm, shine throughout the ten directions, and bestow unsurpassed joy.
When the Bodhisattva has perfected the excellent practice and turned toward the Perfection of Giving, he dedicates all the roots of goodness he has cultivated to sentient beings. He says, “I vow that all sentient beings will arouse the aspiration of the Bodhisattva of the Great Vehicle. The Great Vehicle is the complete vehicle; it is also the Buddha Vehicle, the Bodhisattva Vehicle. Bodhisattvas aspire to become Buddhas, so they must arouse the aspiration for the Great Vehicle. With this aspiration, they will save all sentient beings and free them from the sea of birth and death. May they all be able to perfect the giving of the Great Vehicle. I further vow that all sentient beings will practice the great assembly of giving, giving away everything, and give with a mind of utmost goodness and perfection. May they practice the most excellent giving, the finest giving, the unsurpassed giving, the peerless giving, and the giving that surpasses all in the world, praised and commended by the Buddhas of the ten directions.” Again, may all beings become the greatest donors in the world, give equally to those in the four evil destinies, and further exhort them to abandon evil and practice good, rescuing them from the evil destinies. May they all, in the future, attain all-encompassing, unobstructed wisdom, enter the Buddha Way, cultivate the great, equal vows, and accomplish the true, equal wisdom and wholesome roots, without discriminating thoughts, personally realizing the realm of true cultivation and wisdom.
Again, may all beings abide peacefully in the stillness of the four dhyānas and eight samādhis, use wisdom to end the suffering of birth and death, and enter the path of Nirvāṇa, bringing birth and death to an end. May they attain true spiritual powers and wisdom, bravely and diligently cultivate the Buddha Way, perfect the merits and virtues of the ten stages, and attain the fruition of a Bodhisattva of the ten stages. May they use the wholesome roots cultivated in practice to adorn the Buddha Dharma and reach the other shore of Nirvāṇa, never retreat from the bodhi mind or fall back to the status of ordinary beings, but, in accordance with the power of their vows, return and remain in birth and death to liberate all beings.
Again, may all beings continually establish great assemblies of giving without growing weary, constantly relieving and aiding all beings, with their resolve to give never ceasing or faltering. By thus practicing the meritorious virtue of giving in every thought without interruption, they will ultimately attain unsurpassed, true omniscience.
Again, may all beings always diligently cultivate every root of goodness, continually nurture these roots, and cause them to grow, reaching the boundless shore of merit. Again, may all beings constantly be praised and commended by the Buddhas, travel throughout the worlds of the ten directions, and become great benefactors to beings. May every kind of merit be complete and perfect, filling all of space and the Dharma realm; may the kindness of their giving extend throughout the lands of the ten directions and bestow unsurpassed joy upon beings.
May all sentient beings establish great assemblies of giving, widely gather roots of goodness, equally embrace sentient beings, and reach the other shore. May all sentient beings accomplish supreme giving and universally cause sentient beings to abide in the Supreme Vehicle. May all sentient beings give at the appropriate time, forever leave behind untimely giving, and bring great giving to completion. May all sentient beings accomplish good giving and reach the other shore of the Great Giving of the Buddha, the Great Hero. May all sentient beings ultimately and constantly practice the great, adornment-giving, regard all Buddhas as teachers, draw near to them all, and make great offerings. May all sentient beings abide in pure giving, accumulate immeasurable merit and virtue equal to the Dharma-realm, and reach the other shore. May all sentient beings be great donors in all worlds, vow to ferry all beings across, and abide on the Tathagata’s ground.
This is the dedication of the roots of goodness of a Bodhisattva Mahasattva who establishes a great assembly of giving, in order to cause sentient beings to practice unsurpassed giving, ultimate Buddha-giving, accomplished good giving, indestructible giving, giving that makes offerings to all Buddhas, giving without resentment or hatred, giving that saves sentient beings, giving that attains omniscience, giving that constantly sees the Buddhas, diligent giving, and vast giving that accomplishes all the merits of the Bodhisattvas and the wisdom of the Buddhas.
Commentary: Again, may they vow for all sentient beings to hold the greatest grand assembly of giving, with material goods piled up like mountains and every kind of thing found in the human or heavenly realms. Whatever sentient beings delight in may be given, and all their requests can be fulfilled, equally gathering in all sentient beings and bringing them to the far shore of Nirvana.
Again, may they vow for all sentient beings to accomplish the most especially supreme form of giving: expounding sutras and teaching the Dharma, revealing the profound and wondrous Dharma gates, and guiding sentient beings to cultivate the unsurpassed Buddha Way, so that all sentient beings may abide in the highest Vehicle of the Buddha.
Again, may they vow for all sentient beings to give at the proper time—for example, giving food when someone is hungry and water when someone is thirsty. When they are in urgent need, their wishes are immediately fulfilled; this is giving at the proper time. Suppose someone no longer needs something, but you still give it to them. Instead, you cause them trouble, and they may think you are a hypocrite. This is giving at the wrong time. Bodhisattvas hope that sentient beings will not give at the wrong time. Their minds must be clear, and they must know when giving is appropriate; only then can they form joyful connections with sentient beings.
A grand assembly of giving must be made practical, and the items given must be of the finest quality. Those presiding over the assembly must be humble and sincere, and when giving things to others, they must do so with a respectful attitude. If this is achieved, the givers will have no arrogance, and the recipients will feel no inferiority. All will rejoice, and the grand assembly of giving will be brought to perfect completion.
Again, may all sentient beings perfect wholesome giving, attain the great giving of a great being as practiced by the Buddha, bring their merits and virtues to complete fulfillment, and accomplish the Perfection of Giving. Such giving can be practiced only by Buddhas and Bodhisattvas, for it requires relinquishing both inner and outer wealth; ordinary people cannot attain this realm.
Again, may all sentient beings always engage in great, proper, and dignified giving. May all the Buddhas of the ten directions come to serve as their spiritual teachers in the Dharma of giving. May all sentient beings also know to draw near to the Buddhas and develop the resolve to make great offerings to them.
Again, may all sentient beings be able to give constantly with purity of the three karmic actions, accumulate immeasurable merit and virtue equal to the Dharma Realm, and reach the far shore of merit and virtue.
Again, may all sentient beings become masters of giving throughout the worlds of the ten directions, make great vows, and be determined to deliver all sentient beings, so that they may all go to the lands of the Buddhas.
That is the dedication of roots of goodness by a great Bodhisattva. When the Bodhisattva holds a great Dharma assembly for giving, they dedicate all their meritorious roots of goodness to sentient beings. They do so to enable sentient beings to practice unsurpassed giving, like the true and excellent giving practiced by all Buddhas; to accomplish the wholesome karma of giving; to practice giving that cannot be destroyed by non-Buddhist teachers; to give offerings to all Buddhas of the ten directions and the three times; to give without anger or resentment; to give equally and rescue all sentient beings; to accomplish all-knowing wisdom through giving; to be able, through the merit of giving, to see the Buddhas continually; to give with courageous diligence and diligently cultivate wholesome karma; and to accomplish the merits of all Bodhisattvas, the wisdom of all Buddhas, and vast giving. For these reasons, Bodhisattvas must cultivate the practice of giving and walk the path of giving.
O children of the Buddha! The Bodhisattva Mahāsattva gives all the necessities of life, with no greed or hoarding in his mind, and seeks no reward. He has no hopes for worldly wealth and happiness, is free from deluded thoughts, and skillfully contemplates the Dharma. Wishing to benefit all sentient beings, he carefully observes the true nature of all dharmas. In keeping with the many different kinds of sentient beings and their various needs and requests, he provides immeasurable necessities of life, and all the adornments he possesses are exquisite and fine. He practices boundless giving, practices every kind of giving, and gives away all inner and outer possessions.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Dharma-gate of giving, the Bodhisattva gives all kinds of things needed in life—money, jewels, food and drink, and medicines—without ever becoming greedy or stingy, and without seeking anything in return from others. The Bodhisattva has not the slightest desire for worldly fame, profit, honor, or wealth. Long ago, the Bodhisattva had already left behind deluded thoughts and constantly contemplates the Dharma. Wishing to benefit all sentient beings, the Bodhisattva carefully observes the true nature, true characteristics, and real nature of all dharmas. The faculties of all sentient beings differ, and so do their uses and aspirations. The Bodhisattva prepares immeasurable goods and requisites for sustaining life, providing every kind; all these goods are adorned and are the finest and rarest in the world. The Bodhisattva practices boundless giving, giving everything away—both inner wealth and outer wealth.
When practicing this giving, the power of joyful aspiration increases; great merit is attained, and the treasure of the mind is perfected. One is always able to protect all sentient beings, causing them all to give rise to supreme aspirations, with no thought of seeking repayment. All their roots of goodness are equal to those of the Buddhas of the three times, and they have fully perfected all-knowing wisdom.
Commentary: When a Bodhisattva gives in this way, they are filled with joy and vigor, and their vow-power grows imperceptibly. They attain great merit and virtue—this is the response that comes from seeking nothing in return. Not only do they attain merit and virtue that is boundless and inexhaustible, they also develop the most supreme and excellent precious mind of wisdom. They continually protect all sentient beings, enabling them to set great aspirations and make great vows as well. From the moment the Bodhisattva vows to give to all without exception, they have never hoped for anything in return from sentient beings. They cultivate every kind of wholesome root and have become one with the Buddhas of the three times. The Dharma practices they have cultivated and the wholesome roots they have accumulated are all perfected, and every kind of wisdom is complete as well.
O sons of the Buddha! The Bodhisattva Mahāsattva dedicates to sentient beings all the roots of goodness possessed through this giving, and vows: May all sentient beings be purified and disciplined. May all sentient beings eradicate their afflictions and adorn and purify all Buddha lands. May all sentient beings, with pure minds, pervade the Dharma realm in a single thought. May the wisdom of all sentient beings fill empty space and the Dharma realm. May all sentient beings attain all-knowing wisdom, universally enter the three times, discipline sentient beings, and constantly turn the pure, irreversible Wheel of Dharma at all times. May all sentient beings be endowed with all-knowing wisdom and skillfully manifest spiritual powers and expedient means to benefit sentient beings.
Commentary: Disciples of the Buddha! The Great Bodhisattva dedicates to all beings the immeasurable merits and roots of goodness that He has accumulated through giving. May all beings have harmonious bodies and minds and pure six faculties. May all beings eliminate every kind of affliction and adorn the lands of the Buddhas of the ten directions with pure merit. May all beings, with pure minds, travel throughout the Dharma realms of the ten directions in a single thought. May the wisdom of all beings fill empty space and pervade the Dharma realm. May all beings attain all wisdom, enter all three times, and teach and tame living beings. May they always be able to turn the pure Wheel of Dharma, spread the true Dharma, and never grow weary, never cease, and never regress. May all beings possess every kind of wisdom, skillfully use spiritual powers, observe the capacities of living beings, and skillfully employ expedient means to receive and guide them, benefiting immeasurable and boundless living beings.
May all beings be able to awaken to and enter the Bodhi of all Buddhas, and, throughout the eons of the future, continually expound the True Dharma in the realms of the ten directions, never ceasing, so that all beings may universally hear and understand it. May all beings practice the Bodhisattva path throughout immeasurable eons and attain its complete fulfillment. May all beings practice the Bodhisattva path everywhere throughout all worlds—whether defiled or pure, small or large, coarse or subtle, overturned or upright, adorned with a single adornment or with various adornments, in whatever way they can be described. May all beings, in every moment, constantly carry out all the Buddha-works of the three times, teaching and guiding beings toward all-knowing wisdom.
Commentary: The Bodhisattva further vows that all living beings will open their wisdom and awaken to and enter the bodhi path of awakening of all Buddhas; that throughout future kalpas they will constantly go to the worlds of the ten directions to expound the Right Dharma, never becoming weary, and enable all living beings everywhere to hear the Right Dharma and likewise enter the bodhi path of awakening. He vows that all living beings, throughout immeasurable kalpas, life after life and age after age, will cultivate the Bodhisattva practices of the six perfections and myriad deeds, and bring their practice to completion. He vows that all living beings, in worlds of every kind—whether pure worlds or defiled worlds, great worlds or small worlds, coarse worlds or subtle worlds, inverted worlds or upright worlds, worlds adorned in one way or worlds adorned in many ways, or worlds whose names can be seen by the eye—in all the various worlds among immeasurable worlds, will cultivate the Bodhisattva practices and walk the Bodhisattva path there, leaving no place untouched. Everywhere, living beings will give rise to bodhi resolve in this way. He vows that all living beings, constantly, in every thought, throughout the worlds of the ten directions and the three periods of time, will carry out the works of the Buddhas—proclaiming and spreading the Buddha Dharma, universally delivering living beings, teaching and transforming them, and advancing toward the path of pure and true wisdom.
O disciples of the Buddha! The Bodhisattva Mahāsattva gives whatever all beings need, offering immeasurable things such as these, so that the succession of the Buddha-Dharma may never be broken and great compassion may universally rescue all beings. Abiding in great loving-kindness, the Bodhisattva practices the Bodhisattva path. The Bodhisattva never violates the Buddha’s teachings and admonitions, cultivates all forms of goodness through skillful means, and never allows the lineage of any Buddha to be broken. Whatever is requested, the Bodhisattva gives, without weariness or aversion; gives everything away without ever regretting it; and diligently dedicates all merit to the path of omniscience.
Commentary: Disciples of the Buddha! Great Bodhisattvas cultivate the practice of giving, adapting to the needs of sentient beings. With minds of great joy and great equanimity, they give immeasurable things to all sentient beings, fulfilling the wishes in their hearts. Why must Bodhisattvas do this? So that all the Buddha-Dharma may endure forever without interruption. Abiding in great compassion, they save and liberate all sentient beings, enabling them all to be peaceful and at ease, to give rise to great loving-kindness, and to diligently cultivate the six pāramitās and myriad practices of the Bodhisattva vehicle. They sincerely follow the Buddhas’ instructions and teachings, practicing in accordance with them and never violating them. Relying on skillful expedient means, they cultivate wholesome deeds—that is, they do no evil and do all that is good. They distance themselves from evil spiritual friends and evil deeds, and bring to fruition roots of goodness of the Buddha-nature, so that the lineage of the Buddhas does not end. In accordance with the requests of those who ask, they fulfill all their wishes. They never feel troubled or weary, even when people ask for much; they give everything away and have never regretted it. They continually accumulate their own roots of goodness and dedicate them to all sentient beings, hoping that they will all aspire to seek omniscient wisdom and swiftly attain the Way.
At that time, all kinds of beings from the lands of the ten directions, all kinds of creatures, and all kinds of fields of merit gathered and came to the Bodhisattva, making all kinds of requests. Seeing them, the Bodhisattva welcomed them all. Joy arose in his heart, as if he were seeing a good friend. With great compassion and pity, he resolved to fulfill their wishes. His spirit of generosity grew ever stronger, without pause, and he never grew weary or tired. Whatever each one sought, he ensured they received in full, freeing them from poverty and suffering.
Commentary: At that time, the lands in the ten directions had all kinds of different forms, and within them were all kinds of different species, sentient beings in the six realms, and all kinds of fields of merit—the Buddhas and Bodhisattvas, the sages of the Two Vehicles, and the great virtuous spiritual friends in the ten directions. Truly, they gathered like clouds in an oceanic assembly, all coming to the Bodhisattva’s great giving assembly, seeking to form karmic connections with Him according to their wishes. When the Bodhisattva saw how lively the Dharma assembly was, He embraced all those sentient beings. In His heart He rejoiced as if meeting good friends from whom He had been separated for many years. With great compassion, He felt pity for those sentient beings and thought of the very best means to fulfill their wishes. His mind of great giving naturally continued to grow without ceasing, and He felt no weariness. Whatever they needed, He provided for them all, enabling them to be fulfilled and to leave behind conditions of suffering and poverty.
At that time, all the petitioners rejoiced greatly. They spread the news among themselves, praised his virtue, and his good name traveled far and wide, so that they all came to him. Seeing this, the Bodhisattva was immeasurably delighted.
Commentary: At that time, all sentient beings turned to the Bodhisattva and made their requests, filled with great joy, and spread the word, praising and extolling the Bodhisattva’s virtues. To relieve the suffering of sentient beings, the Bodhisattva would rather vow to endure suffering himself. The Bodhisattva gives everything to sentient beings, then dedicates the merit thereby gained to all sentient beings throughout the Dharma realm. This is the spirit of a Bodhisattva.
Therefore, we can see that the Bodhisattva, too, rejoices when praised. However, this joy is not something the Bodhisattva seeks; it is something received without being sought. His good reputation is known to people both near and far, so they all come to venerate him and take refuge in him. Seeing such a situation, the Bodhisattva’s heart gives rise to boundless joy.
Even if one were to enjoy Indra’s bliss for a hundred thousand kotis of nayutas of kalpas, the bliss of the Yāma Heaven for countless kalpas, the bliss of the Tuṣita Heaven for immeasurable kalpas, the bliss of the Nirmāṇarati Heaven for boundless kalpas, the bliss of the Paranirmitavaśavartin Heaven for incomparable kalpas, the bliss of Brahmā for incalculable kalpas, the bliss of a Wheel-Turning King, king of the three thousand worlds, for innumerable kalpas, the bliss of the Śubhakṛtsna Heaven for inconceivable kalpas, and the bliss of the Pure Abodes for inexpressible kalpas, it still could not compare.
Commentary: Suppose one were to spend countless kalpas—hundreds of thousands of koṭis and nayutas—enjoying the bliss of Indra’s heaven. Indra is also called Śakra Devanām Indra, translated as “Lord of the Gods.” He is equivalent to the God, Supreme Being, Jade Emperor, and so on, of non-Buddhist religions. Indra dwells in the Heaven of the Thirty-Three, where he serves as its ruler and governs the other thirty-two heavenly realms.
For countless kalpas, [one] enjoys the bliss of the Yāma Heaven. “Yāma Heaven” is translated as “the division of good times.” Although this heaven has no light of day or night, there is natural light both day and night. Since day and night are not distinguished, the blooming and closing of lotus flowers are used as the standard. Flowers blooming mark day, and flowers closing mark night; hence it is called “the division of good times.” The bliss of the Yama Heaven is impossible to describe or imagine. In short, whatever they wish to eat, they have to eat; whatever clothes they wish for, they have—just the right amount and fit. The food is neither too much nor too little, and the clothes are neither too large nor too small. The heavenly beings’ dwelling places are more splendid and beautiful than palaces in the human realm; this wondrous realm is beyond description. Everyone, if you wish to reach this heaven and enjoy its bliss, you must first let go of emotional attachment; otherwise, you cannot hope to do so.
Today, let me tell you a story about the Buddha’s paternal half-brother, Sundarananda, whose name means “beautiful joy.” He married an extraordinarily beautiful woman named Sundara. The two were as inseparable as glue and lacquer; whether walking, standing, sitting, or lying down, they were never apart for even half a step.
One day, the Buddha wished to guide his younger brother to renounce the household life and practice the Way, attaining liberation from birth and death. He deliberately went to beg alms at his younger brother’s door. Nanda saw his elder brother arrive to beg alms and was determined to offer him food. He then said to his wife: – “I want to make an offering to the Buddha. I’ll be right back.” When Sundarī heard this, she spat a mouthful of saliva onto the ground and said to Nanda: – “You have to be back before this spit dries, or I won’t let you into my room.” Venerable Nanda immediately agreed to her condition and brought rice to offer to the Buddha.
The Buddha used his supernatural powers to keep the two of them a little over a foot apart. Venerable Nanda thought he would put the rice into the Buddha’s alms bowl, but he could not do so. The Buddha retreated, and Venerable Nanda advanced, following Him all the way to Jetavana Monastery. The Buddha then shaved Venerable Nanda’s head and ordained him as a disciple. However, Venerable Nanda had no desire to practice; he was always thinking of his beautiful wife at home. His body was at Jetavana, but his mind was at the royal palace. He kept looking for an opportunity to return home, reunite with his wife, and enjoy the pleasures of worldly life.
One day, the Buddha and all the monks went on their alms round. Only Venerable Nanda remained at the monastery, where he was asked to sweep and clean. Venerable Nanda thought this was an opportunity to return to the royal palace, and he should not let it pass. So he had no intention of doing the work; his mind was thinking: – “The Buddha will return by the broad, level road, and definitely won’t take the narrow path. We’re taking the narrow path, so we surely won’t meet the Buddha.” He then decided to take the small path. Halfway along, he saw the Buddha in the distance, coming back along the small path. Venerable Nanda immediately ran into a thicket by the roadside to hide, so the Buddha would not see him. But the Buddha came up to the thicket by the roadside and said: – “Nanda! What are you doing here?” Nanda lied: “I have come to welcome the World-Honored One.” The Buddha said, “Come back with me!” Venerable Nanda had no other choice but to bow his head and return to Jetavana Monastery, where day after day he remained sorrowful and unhappy.
One day, the Buddha said to Venerable Nanda: — “Nanda! Every day you are sorrowful and don’t know how to practice. Today I’ll take you for a walk.” Therefore, the two went into the mountains and saw a troop of monkeys frolicking, about five hundred in number. The Buddha asked Venerable Nanda: “Nanda! Which do you think is more beautiful, the monkey or Sundari?” The Venerable Nanda said, “Of course, my wife is more beautiful; she is the most beautiful woman.” The Buddha once again took Venerable Nanda to heaven for an excursion. Venerable Nanda saw five hundred beautiful and graceful celestial maidens sweeping the floors in a heavenly palace, and asked them: “What are you ladies doing?” The celestial maidens respectfully replied, “We are cleaning the palace to make it spotless, preparing to welcome Venerable Nanda, the Buddha’s younger brother. He is now practicing the monastic life with the Buddha. In his next life, he will be reborn here, and we, the five hundred celestial maidens, will attend to him.” When Venerable Nanda heard this, he was filled with delight and joy at the thought that in the future he might enjoy these beautiful celestial maidens. He decided to practice the spiritual life and no longer wished to return to the royal palace. The Buddha understood his intention and asked: — “Nanda! Do you now think these celestial maidens are beautiful, or is Sundarī beautiful?” — Venerable Nanda replied, “Of course the celestial maidens are beautiful; my wife is ugly, just like a monkey.” He then said, “World-Honored One! I have decided to follow you and practice.” The Buddha possessed the ability to know others’ thoughts and knew that Venerable Nanda’s deluded thought was that he was practicing in order to go to the heavenly palace and enjoy sensual pleasures with the celestial maidens.
The Buddha again led Venerable Nanda down to hell to look around. When they arrived at the hell of boiling oil, Venerable Nanda saw two demons sleeping beside a cauldron of boiling oil, with the fire already out. Finding this strange, he wondered why the two demons were not doing their work, and asked them: — “Why won’t you bring this pan of oil to a boil instead of going to sleep?” The two demons opened their eyes, looked at one another, and said, “The Venerable Nanda, the Buddha’s younger brother, is now practicing under the Buddha. He wants to ascend to heaven and become lord of the gods, where five hundred heavenly maidens will entertain and serve him. He will enjoy heavenly blessings for only about five hundred years. When his heavenly merit is exhausted, he will fall into hell and suffer in a cauldron of boiling oil. Since that is still five hundred years from now, we don’t need to hurry to bring this cauldron of oil to a boil.” Venerable Nanda was alarmed and trembled with fear upon hearing this, then asked the demon, “May I ask whether there is any way not to fall into this place?” — The demon replied, “Only by cultivating yourself and escaping the Three Realms can you be beyond our control!” Venerable Nanda thought, “There is no need to be reborn in the heavenly realms to enjoy blessings; in the future, I will also avoid falling into the hell of boiling oil and suffering there. I must wholeheartedly cultivate the supramundane Dharma, the fundamental path for resolving the problem of birth and death.” Accordingly, he practiced with courage and diligence. Before long, he attained the fruit of Arhatship and became foremost in dignified bearing.
As we listen to this story, we should awaken to the fact that all worldly things are impermanent. The affection between husband and wife is also impermanent. Using physical beauty to sustain affection cannot last forever; in the future, if one meets a more handsome man or a more beautiful woman, one may easily fall into infatuation. Why? Because selfishness wreaks havoc. Like Venerable Nanda, whose love was not wholehearted and whose thoughts were constantly changing. His wife was so beautiful, yet he became enamored of celestial maidens and forgot his wife’s affection. When he saw the terrible power of the cauldron of boiling oil, he was seized with fear. He no longer thought about ascending to heaven to become its lord, and forgot the beautiful celestial maidens. After going through this experience, he suddenly awakened with great force and resolved to cultivate the Way, escape the Three Realms, and never again suffer in the cauldron of boiling oil.
Our purpose in cultivating the Way is to end birth and death and reach the further shore of ultimate Nirvana. How should we practice? First, we must cut off desire and relinquish attachment; we must clearly recognize that attachment and desire are the root of birth and death. Once we have severed attachment and desire, we will forever escape the suffering of the cycle of rebirth. In short, do not be selfish or think only of yourself. Give everything you have to the whole world. Make a vast resolve, taking empty space as your measure and the Dharma Realm as your body. If you can do this, you will soon attain Buddhahood.
The sutra passage above says that for immeasurable kalpas, one enjoys the bliss of Tusita Heaven. Tusita means “Heaven of Contentment.” The celestial beings in this heaven always know contentment and have no insatiable desire to seek more. Therefore: Those who know contentment are often joyful;
Those who are patient are often at peace.
Why can we not always be happy? Because we do not know contentment, and so we bring afflictions upon ourselves.
The inner court of Tusita Heaven is the abode of Bodhisattvas who will become Buddhas in the future. When a Bodhisattva wishes to become a Buddha, he comes to this heaven to dwell and waits until the conditions are ripe, then descends to the human world to become a Buddha. This heaven is also called the Heaven of the Successive Birth. At present, Bodhisattva Maitreya is residing in the inner court. When Shakyamuni Buddha relinquishes his position, Maitreya will become a Buddha, with the title “Venerable Maitreya Buddha, Who Will Be Born in the Future.” He devotes himself to cultivating the Perfection of Patience. Whoever cannot endure, he can endure; whoever would give rise to afflictions upon seeing this, he does not give rise to afflictions. Not only does he not give rise to afflictions, he often gives rise to a joyful mind. Therefore:
“A large belly can hold
What the world finds hard to hold.
The mouth opens, and laughter follows,
At the laughable people of the world.”
Bodhisattva Maitreya is still waiting in the inner court to become a Buddha. When will he attain Buddhahood? The human lifespan is eighty-four thousand years. Beginning when the lifespan is ten years, it increases by one year every hundred years, and the body grows one tấc taller (when the lifespan is ten years, the body is one thước tall). It increases until it reaches eighty-four thousand years, then stops and begins to decrease. Again, every hundred years, the lifespan decreases by one year and the body shrinks by one tấc, until the lifespan reaches ten years, then it stops.
At that time, as soon as people were born, they had thoughts of sexual desire, and people slaughtered one another, using grass and leaves as weapons to kill. Because people’s minds had become so corrupt, great calamities arose: either a calamity of water, fire, or wind, which wiped out nearly all humankind. Only a few people with wholesome roots survived. They then felt ashamed and discussed and investigated together: “Why must we suffer such calamities?” As a result, they promptly abandoned evil and turned toward good. Through a single wholesome thought, the human lifespan began to increase again.
At present, we are in a decreasing kalpa, with human lifespans of more than sixty years. They will continue to decrease until they reach ten years, then stop. After that, they will begin to increase again, reaching 84,000 years, then stop. They will begin to decrease once more; when lifespans fall to 4,000 years, Bodhisattva Maitreya will descend into the human world and attain Buddhahood.
Thus, one increase and one decrease make one kalpa; one thousand kalpas make one small kalpa; twenty small kalpas make one medium kalpa; and four medium kalpas make one great kalpa. Shakyamuni Buddha cultivated for three great asamkhyeya kalpas before attaining Buddhahood. If we cultivate in accordance with the Buddha’s teachings, we do not need to spend the long period of three asamkhyeya kalpas. If we truly cultivate, we may awaken and attain Buddhahood immediately. Why is it so easy to become a Buddha? Because the Buddha has opened up the path to Buddhahood for us, making it a broad, bright, and level highway. As long as we forge ahead courageously and faithfully follow the teachings, we will soon become Buddhas, proceeding straight to the ultimate Nirvana on the other shore.
The lifespan of the earth is one great kalpa, divided into four periods: formation, abiding, destruction, and emptiness. The period of formation lasts twenty small kalpas. The period of abiding lasts twenty small kalpas. The period of destruction lasts twenty small kalpas. The period of emptiness lasts twenty small kalpas, making a total of eighty small kalpas.
The earth has four kalpas: formation, abiding, decay, and emptiness; human beings have four stages: birth, abiding, change, and extinction. The period of growing up lasts twenty years, the period of one’s career lasts twenty years, the period of change lasts twenty years, and the period of decline lasts twenty years. These are also birth, old age, sickness, and death—the four great sufferings. While we are in this world, if we wish to escape the power of creation, we must practice the Way. Only through practice can we attain ultimate peace and happiness, unaffected by formation, abiding, decay, and emptiness, by change, or by birth, abiding, change, and extinction.
For immeasurable kalpas, they enjoy the bliss of the Heaven of Emanation. The celestial beings in this heaven, through the karmic rewards of their own cultivation, attain freely functioning supernatural powers. They can manifest the pleasures of the five desires for their own enjoyment. In other words, whatever sounds or melodies they think of appear spontaneously, allowing them to enjoy bliss without end.
For many kalpas, they enjoy the bliss of the Heaven of Freely Enjoying Things Conjured by Others. Whatever music the mind thinks of, one need not conjure it oneself; another heavenly realm brings it. Although this heaven is blissful, it is the abode of the demon king Papiyan. The demon Papiyan often comes to the human world to disturb the bodies and minds of practitioners, causing them to retreat from the bodhi mind. If a practitioner’s power of concentration is insufficient and they do not clearly recognize the states they encounter, mistaking the false for the real, they can easily fall under the influence of demons.
Again, after passing through countless kalpas, he enjoyed the bliss of the heaven of the Great Brahma King. The king of this heaven cultivated pure conduct and was named Sikhi. He had deep faith in the true Dharma and had vowed long ago that whenever a Buddha appeared in the world, he would be the first to invite the Buddha to teach the Dharma. In walking, standing, sitting, and lying down, he always had an awe-inspiring presence and a dignified bearing worthy of respect. Because none of his dignified conduct was lacking, the three undefiled trainings of precepts, concentration, and wisdom were perfectly integrated and unobstructed. Thus he ruled over the hosts of gods in the Heavens of Brahma’s Retinue and Brahma’s Ministers.
For innumerable kalpas, [one] enjoyed the happiness of a Wheel-Turning Sage King ruling over a three-thousand-great-thousand world system. There are four classes of Wheel-Turning Sage Kings:
- The Gold Wheel-Turning King rules over four continents.
- The Silver Wheel-Turning King rules over three continents.
- The Copper Wheel-Turning King rules over two continents.
- The Iron Wheel-Turning King rules over one continent.
These kings all enjoy the bliss of the Seven Treasures. What are the Seven Treasures? They are: 1. The Wheel Treasure. 2. The Jewel Treasure. 3. The Elephant Treasure. 4. The Horse Treasure. 5. The Military Treasure. 6. The Divine Treasure. 7. The Woman Treasure.
When a Wheel-Turning King is about to die, he entrusts the Seven Treasures to the crown prince; no one else can inherit them. If there is no crown prince, they will disappear of their own accord within seven days.
After passing through inconceivable kalpas, they enjoy the bliss of the Heaven of Pervasive Purity. This heaven is even more blissful: it extinguishes all thoughts of joy, and one attains a truly and completely pure happiness. Although this heaven is blissful, it can cause those who practice meditation to fall into decline. Therefore, meditators do not wish to remain there forever, but quickly proceed to the Heaven of the Fourth Dhyāna.
After passing through ineffable kalpas, they enjoy the bliss of the Pure Abodes Heaven. This heaven is called the Heaven of the Five No-Returns. Those born there are not reborn in the Desire Realm, hence the name. The heavenly beings in this realm have completely eradicated the thought-delusions of the Desire Realm, but have not completely eradicated those of the Form and Formless Realms.
Although all the devas have such bliss, it still comes to an end; therefore, it is not equal to the bliss of the Bodhisattva. Hence the saying: “All the gods of the Six Desire Heavens bear the five signs of decay;
In the heavens of the Third Dhyana, there is the calamity of wind.
No matter how far you cultivate, even to the Heaven of Neither Perception nor Non-Perception,
It is better to return to the Western Pure Land.” The six heavens of the Desire Realm have the five signs of decay;
the Third Dhyāna Heaven faces the calamity of wind.
Even if you cultivate your way to the Heaven of Neither Perception nor Non-Perception,
it is still better to go to the Western Pure Land.
The six heavens of the desire realm are: the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Enjoying Emanations, and the Heaven of Enjoying Others’ Emanations. When the heavenly beings in these six heavens have exhausted their karmic blessings, five signs of decline appear, indicating that death is near. Once these five signs have appeared, if their wholesome karma ripens, they descend to the human realm and become kings, high ministers, honored people, and so on. If their unwholesome karma ripens, they fall into the three evil paths and undergo suffering.
What are the five signs of decline?
- The Flowers on Their Heads Wither: The headdresses worn by heavenly beings are made of beautiful fresh flowers that never wither. When the five signs of decline appear, the flowers on their heads wither of their own accord.
- Their Clothes Become Dirty: The clothes worn by heavenly beings are very clean and never gather dust. When the five signs of decline appear, their clothes become dirty.
- Their Bodies Give Off a Foul Odor: Heavenly beings observe the five precepts and practice the ten wholesome deeds, so their bodies give off a fragrant scent. When the five signs of decline appear, their bodies give off a foul odor.
- Their Armpits Sweat: The bodies of heavenly beings are very clean and never sweat. But when the five signs of decline appear, their armpits begin to sweat.
- They Cannot Sit Still: Heavenly beings usually meditate, but when the five signs of decline appear, they become restless, unable to stand or sit still. Before long, they will fall into the six realms of samsara and be reborn according to their karmic retribution—either in one of the three good realms or in one of the three evil realms.
When a Bodhisattva Mahāsattva sees a petitioner arrive, he is joyful, delighted and pleased, rejoicing and exultant. His faith grows, his aspiration and joy become pure, his faculties become harmonized and compliant, and his faith and understanding reach fulfillment, so that he advances toward the awakening of all Buddhas.
Commentary: When the Great Bodhisattva sees someone come to Him to seek alms, He gives rise to great joy and delight, becoming so happy that He cannot contain Himself and leaps about. The Bodhisattva’s faith grows, and His aspirations and desires are all very pure. His six faculties are wholesome and well-regulated; His faith and wisdom have been fully perfected, advancing Him toward the bodhi path of enlightenment of all the Buddhas of the ten directions and the three periods of time.
O disciples of the Buddha! The Bodhisattva Mahāsattva dedicates these roots of goodness for the sake of benefiting all sentient beings, for the sake of bringing happiness to all sentient beings, for the sake of enabling all sentient beings to attain great benefit, and for the sake of enabling all sentient beings to attain complete purity.
Commentary: Bodhisattva Vajragarbha again addressed the Buddha’s disciples, saying, “When a great Bodhisattva practices the Bodhisattva path and gives all kinds of roots of goodness as described above, he dedicates them to all beings because he wishes to benefit all beings. He dedicates them to all beings because he wishes to bring happiness and peace to all beings. He dedicates them to all beings so that all beings may attain great benefit. He dedicates them to all beings so that all beings may attain a pure source. He dedicates them to all beings so that all beings may bring forth the aspiration to seek Bodhi.”
I make this dedication so that all sentient beings may seek Bodhi, attain equality, attain wholesome and virtuous minds, enter the Mahāyāna, attain wholesome and virtuous wisdom, be fully endowed with the practices and vows of Bodhisattva Samantabhadra, complete the vehicle of the Ten Powers, and attain perfect enlightenment here and now.
Commentary: The Bodhisattva dedicates the merit to sentient beings because they wish all sentient beings to fully attain the equal nature of the Dharma and become Buddhas. They dedicate the merit to sentient beings because they wish all sentient beings to fully attain virtuous minds. They dedicate the merit to sentient beings because they wish all sentient beings to fully enter the Great Vehicle Dharma gate. They dedicate the merit to sentient beings because they wish all sentient beings to attain virtuous wisdom. They dedicate the merit to sentient beings because they wish all sentient beings to fully embody the vows and practices of Bodhisattva Samantabhadra, perfect the Buddha’s Ten Powers, and, through this Great Vehicle Dharma, attain unsurpassed, perfect, complete enlightenment—that is, become Buddhas.
O child of the Buddha, when the Bodhisattva Mahāsattva dedicates all roots of goodness in this way, his bodily, verbal, and mental karma is entirely liberated, without attachment or bondage.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Bodhisattva path and dedicates all accumulated roots of goodness in this way to sentient beings throughout the Dharma realm, the Bodhisattva’s karma of body, speech, and mind is entirely purified and completely liberated, neither attached nor bound.
No conception of a sentient being, no conception of a living being, no conception of a person, no conception of a human, no conception of a youth, no conception of one who is born, no conception of an agent, no conception of one who experiences; therefore, no conception of existence, no conception of nonexistence, no conception of this life or the next, no conception of dying here and being born there, no conception of permanence, no conception of impermanence, no conception of the three realms, no conception of the absence of the three realms, neither conception nor non-conception.
Commentary: Whatever a Bodhisattva does, there is no thought or conception. Having no thoughts or conceptions at all means dispelling delusion; dispelling delusion is the truth, the true principle of reality. Therefore, there is no conception of sentient beings, no conception of a life span, no conception of a pudgala (the notion of an individual who takes rebirth), no conception of a person, no conception of a youth, no conception of one who is born, no conception of a doer, no conception of one who receives, no conception of existence, no conception of nonexistence, no conception of this life, and no conception of the life to come. A Bodhisattva has no conception of dying here and being born elsewhere. A Bodhisattva has no conception of permanence, nor any conception of impermanence. There is neither the view of permanence nor the view of annihilation; these two views, permanence and annihilation, are both absent. There is no conception of the desire realm, the form realm, or the formless realm. This means there is no realm, and there is also no absence of realms. Why is this said? To dispel the attachments of sentient beings. There is also neither perception nor non-perception.
Thus, dedication is neither bondage nor release from bondage; neither karma nor karmic retribution; neither discrimination nor non-discrimination; neither thought nor thought completed; neither mind nor no-mind.
Commentary: Having abandoned all attachment in this way, there is no bondage; therefore, one dedicates merit to sentient beings, dedicates it to Bodhi, and dedicates it to true reality. It is not that, because there is no bondage, one thereby attains liberation; it is not so. With no realm of mind at all, the paths of speech utterly cut off, and the sphere of mental activity extinguished, one dedicates merit to sentient beings. There is also no karma to dedicate, nor any karmic retribution to dedicate. Why? Because “All appearances are illusory; if one sees all appearances as not appearances, one sees the Tathagata.” Therefore, sweep away all dharmas and abandon all appearances. Nor is there any discrimination with which to dedicate merit; nor is there no discrimination with which to dedicate merit. Nor is there contemplation with which to dedicate merit. There is neither a mind to dedicate merit, nor an absence of mind to dedicate merit. One must practice in this way, abiding in neither existence nor nonexistence, neither annihilation nor permanence.
O son of the Buddha! When a Bodhisattva Mahāsattva makes such a dedication, he is attached neither to the inner nor to the outer, neither to the perceiving subject nor to the object perceived, neither to cause nor to effect, neither to phenomena nor to non-phenomena, neither to thought nor to non-thought. He is attached neither to form, nor to the arising of form, nor to the cessation of form; neither to feeling, perception, formations, and consciousness, nor to their arising, nor to their cessation.
Commentary: Disciples of the Buddha, when great Bodhisattvas practice the Bodhisattva path and dedicate their merit for the sake of sentient beings, they do not cling to the inner; within, there is no body or mind. Nor do they cling to the outer; outside, there is no world. They do not cling to the aspect of the self as the perceiving subject, nor to the object of perception. They do not cling to causes, nor do they cling to effects. They do not cling to the Dharma that can be spoken of, nor to the non-Dharma that can be spoken of. They do not cling to contemplation, nor do they cling to non-contemplation. They do not cling to the aggregate of form, nor to the arising of the aggregate of form, nor to the cessation of the five aggregates of form, feeling, perception, formations, and consciousness. They do not cling to the four aggregates of feeling, perception, formations, and consciousness, nor to the arising of those four aggregates, nor to the cessation of the five aggregates of form, feeling, perception, formations, and consciousness.
Disciples of the Buddha! If a Bodhisattva Mahāsattva is able not to cling to these dharmas, then he is not bound by form, not bound by the arising of form, and not bound by the cessation of form. He is not bound by feeling, perception, formations, and consciousness; he is not bound by their arising, nor by their cessation. If he is able not to be bound by these dharmas, then he is likewise not liberated from any dharmas.
Commentary: Disciples of the Buddha! If a Great Bodhisattva practicing the Bodhisattva path does not cling to any dharmas, then they are not bound by the form aggregate, nor by the arising of the form aggregate, nor by its cessation. They are also not bound by feeling, perception, mental formations, or consciousness, nor by their arising, nor by the cessation of form, feeling, perception, mental formations, and consciousness. If they do not cling to any dharmas, then there is no bondage. Since there is no bondage, what is there in the dharmas to comprehend?
Why is this so? There is not the slightest dharma that is arising, has arisen, or will arise. No dharma can be grasped; no dharma can be clung to. The own-characteristics of all dharmas are thus: they have no own-nature and are free from the characteristic of own-nature.
Commentary: Why? Because there is not even the slightest dharma—whether arising in the present, the past, or the future. There is no dharma to grasp, no dharma to cling to. The nature of all dharmas is emptiness; since they are empty, what is there to cling to? There is no intrinsic nature, and even the characteristic of intrinsic nature does not exist.
Neither first nor second, neither many nor immeasurable, neither small nor Great, neither narrow nor broad, neither deep nor shallow, neither quiescent nor given to conceptual proliferation, neither a place nor a non-place, neither Dharma nor non-Dharma, neither substance nor non-substance, neither existent nor non-existent.
Commentary: Neither one nor two. Neither many nor innumerable. Neither small nor large. Neither narrow nor vast. Neither deep nor shallow. This is to sweep away all dharmas and leave behind all characteristics. It is neither quiescent nor speculative discourse. It neither has a location nor lacks a location. It neither has dharmas nor lacks dharmas. Why? Because to be apart from all characteristics is precisely to be all dharmas. It is neither capable nor incapable. It is neither existent nor nonexistent.
The Bodhisattva observes all dharmas in this way, seeing them as non-dharmas. In language, following worldly convention, the Bodhisattva establishes the non-dharma as Dharma. The Bodhisattva does not put an end to any paths of action or abandon the Bodhisattva practices, and, seeking omniscience, never retreats. The Bodhisattva knows that all karmic causes and conditions are like dreams, sounds like echoes, sentient beings like shadows, and all dharmas like illusions, yet does not invalidate the power of causal conditions and karma. The Bodhisattva knows that the function of all karma is vast, understands that all dharmas are without arising through action, and practices the path of non-action without ever pausing for a moment.
Commentary: The Bodhisattva investigates thoroughly and deeply, contemplating the true nature of all dharmas: they are neither empty nor existent, both existent and empty, neither annihilated nor eternal. All dharmas have no inherent nature; they are empty from the outset. Therefore:
“The nature of all phenomena is serene and still,
Beyond the reach of words.”
Whatever is spoken is not the Dharma. Within language, all dharmas are established in accordance with the knowledge and views of the world. Yet all those dharmas are the non-Dharma taken as Dharma. They do not exist originally, but sentient beings cling to their existence. One does not sever any of the karmic paths, yet still does not abandon the Bodhisattva practice. One cultivates the supramundane Dharma amid worldly dharmas; the supramundane Dharma does not exist apart from worldly dharmas. That is, one practices the Bodhisattva path in the world. The Bodhisattva path does not exist apart from the world.
The Bodhisattva, while in the midst of worldly dharmas, seeks the wisdom of omniscience. Whether the quest succeeds or not, the Bodhisattva never retreats. The Bodhisattva clearly understands that the causes and conditions of all karmic forces are like dreams; all sounds are like echoes; all sentient beings are like reflections; and all dharmas are like illusions. The Bodhisattva knows the vast workings of all karma and understands that all dharmas are without action. That is, the Bodhisattva cultivates the path of non-action, adding no further fabrication, and things will then function naturally. At no moment does the Bodhisattva ever briefly abandon the path of effortless practice.
O child of the Buddha! This Bodhisattva Mahasattva, abiding in omniscience, knows what is and is not a proper place, and universally dedicates everything to the nature of omniscience. In every place, the Bodhisattva dedicates everything, without ever turning back.
Commentary: Disciples of the Buddha! This great Bodhisattva constantly abides in the realm of omniscience. Whether in a place or not in a place, at every time and in every circumstance, they dedicate themselves universally to the true nature of omniscience. Wherever they are, they dedicate themselves in this way, diligently advancing and never retreating.
For what reason is it called dedication? Because it means forever ferrying the world to the other shore; forever emerging from the aggregates and reaching the other shore; transcending the path of language and reaching the other shore; being free of all kinds of conceptions and reaching the other shore; and forever severing the view of self and reaching the other shore.
Commentary: What principles are used to clarify what is meant by dedicating merit? Ten meanings are set forth to make this clear:
To forever cross beyond the birth and death of the world and reach the other shore of Nirvana is called dedication.
To forever be free from the five aggregates of form, feeling, perception, formations, and consciousness and reach the other shore of Nirvana is called dedication.
To be free from all words and expressions—that is, for words and expressions to come to an end; in other words, to speak of characteristics apart from words and reach the other shore of Nirvana—is called dedication.
To be free from all kinds of perceptions—that is, where mental activity has ceased and there are no perceptions at all—and reach the other shore of Nirvana is called dedication.
To forever sever the view of the body, which is also the view of self, and reach the other shore of Nirvana is called dedication.
Forever leaving the places of reliance and reaching the other shore is therefore called dedication. Forever putting an end to all that is done and reaching the other shore is therefore called dedication. Forever emerging from all realms of existence and reaching the other shore is therefore called dedication. Forever relinquishing all grasping and reaching the other shore is therefore called dedication. Forever going beyond worldly phenomena and reaching the other shore is therefore called dedication.
Commentary:
Forever leaving behind all supports and reaching the other shore is called dedication.
Forever cutting off all evil and reaching the other shore is called dedication.
Forever escaping the three realms and the twenty-five modes of existence and reaching the other shore is called dedication.
Forever relinquishing all grasping and reaching the other shore is called dedication.
Forever escaping worldly phenomena and reaching the other shore is called dedication.
Sons of the Buddha, when a Bodhisattva Mahasattva makes a dedication in this way, he thereby abides in accord with the Buddha, the Dharma, wisdom, Bodhi, meaning, dedication, realms, practices, truth, and purity.
Commentary: Disciples of the Buddha! When a great Bodhisattva cultivates the Bodhisattva path and makes a dedication in this way, they abide in accordance with the Buddha, abide in accordance with the Dharma, abide in accordance with wisdom, abide in accordance with enlightenment, abide in accordance with meaning and principle, abide in accordance with dedication, abide in accordance with realms, abide in accordance with virtuous qualities, abide in accordance with the true essence of reality, and abide in accordance with the pure source.
Disciples of the Buddha! When a Bodhisattva-Mahāsattva dedicates merit in this way, he thereby fully understands all dharmas and serves all the Buddhas. There is no Buddha whom he does not serve, and no Dharma to which he does not make offerings. There is no Dharma that can be destroyed, and no Dharma that can be violated. There is no thing to which he can cling with attachment, and no Dharma that he can grow weary of and turn away from. He sees no slightest destruction or decay in any of the inner or outer dharmas; they are the path of causes and conditions. The power of Dharma is complete and never ceases.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path and dedicates merit in this way, he fully understands the true aspect of all dharmas. He serves all the Buddhas of the ten directions and the three periods of time; there is not a single Buddha he does not serve, nor a single dharma he does not make offerings to. Because the Bodhisattva has realized the realm of patience with the non-arising of dharmas, no dharma can be destroyed, and no dharma can arise. No dharmas are opposed to one another; they all accord with one another.
When a Bodhisattva practices dedication of merit in this way, there is no precious thing he seeks that he cannot give up and give in charity. There is no dharma that he finds wearisome and wishes to leave behind. Why? Because, when he contemplates inwardly, the mind has no mind; when he contemplates forms outwardly, forms have no form; and when he contemplates things at a distance, things have no thing. All are empty. No dharma can be destroyed, and not the slightest dharma is contrary to the path of causes and conditions. That is, nothing is incompatible with the principle of causes and conditions. The power of the eighty-four thousand Dharma gates is fully and completely present, and never ceases.
Disciples of the Buddha! This is the sixth dedication of a Bodhisattva Mahāsattva: following and firmly establishing all roots of goodness.
Commentary: Disciples of the Buddha! The various principles just discussed above are the sixth dedication: the dedication of all roots of goodness in accordance with steadfastness, practiced by great Bodhisattvas as they cultivate the Bodhisattva path.
When a Bodhisattva-mahāsattva abides in this dedication, they are constantly protected and remembered by all Buddhas, remain steadfast and never regress, enter the profound nature of the Dharma, and cultivate all-wisdom. They accord with the meaning of the Dharma and with the nature of the Dharma; they accord with all steadfast wholesome roots and all perfect great vows. They are fully endowed with the steadfast Dharma of accord, which no vajra can destroy, and attain mastery over all dharmas.
Commentary: When a Great Bodhisattva cultivates the Bodhisattva practices and abides in the dedication of all roots of goodness that are compliant and firm, they are constantly protected and remembered by all Buddhas of the ten directions and the three times. They are continually blessed and remain firmly undeterred in their bodhi mind. Entering the profound nature of Dharma, they cultivate the wisdom of omniscience. They accord with the meaning and principles of all dharmas, accord with the nature of Dharma of all dharmas, accord with all firm roots of goodness, and accord with the perfection of all great vows. They fully possess all dharmas that are firm and in accord—all these vajra-like dharmas that cannot be destroyed. Within all dharmas, they attain effortless freedom, without any attachment.
At that time, Bodhisattva Vajradhvaja, having observed the ten directions, the assembly, and the Dharma Realm, entered into the profound meaning of the phrases themselves and cultivated an immeasurable, vast mind. With a mind of great compassion, he universally bestowed blessings upon the world, nurtured the mind of the lineage of the Buddhas of the past, future, and present, entered into all the Buddhas’ virtues, and accomplished the body of the Buddhas’ sovereign powers. He contemplated what beings’ minds delighted in and, in accordance with the good roots that could be brought to maturity, relied on the body of Dharma-nature to manifest a body of form. Receiving the Buddha’s spiritual power, he spoke these verses:
Commentary: At that time, Bodhisattva Vajradhvaja surveyed all the causes and conditions of all sentient beings in the worlds of the ten directions. He also surveyed the causes and conditions of the great assemblies in all the oceans of Buddha assemblies throughout the three times and ten directions. He further surveyed the causes and conditions of the Dharma Realm. Having surveyed them, he entered the samadhi of the profound meaning of words and phrases. He cultivated and trained a vast mind, immeasurable and boundless, extending throughout empty space and pervading the Dharma Realm. With the mind of great compassion, he benefited beings, relieved sentient beings of suffering and distress, and protected all sentient beings throughout the worlds. He caused the seed-nature mind of the Buddhas of the past, present, and future to grow.
He entered into the merits of all the Buddhas—which were also his own merits as a Bodhisattva. His own merits were the merits of the Buddhas; the Buddhas and Bodhisattvas were two, yet not two. He accomplished the Buddhas’ power of bodily freedom, possessing complete, effortless freedom. He observed what each sentient being delighted in and what they hoped for. He accorded with sentient beings’ wholesome roots, observed which had matured, and used the appropriate means to teach them. Based on the Dharma-nature body, he manifested physical forms for them and expounded the Dharma to them. Relying on the great majestic spiritual power of the Buddhas of the ten directions, he spoke forty-one verses for the sake of sentient beings, to teach those with karmic affinity.
The Bodhisattva manifests in the form of a sovereign
Among all in the world, he is utterly unequaled
His merit, virtue, and majestic radiance surpass all
For all living beings, everywhere, he brings benefit
Commentary: The Bodhisattva observes the causes and conditions of sentient beings. If they can be delivered by means of a Buddha’s body, the Bodhisattva manifests as a Buddha and teaches the Dharma to them. If they can be delivered by means of a Pratyekabuddha’s body, the Bodhisattva manifests as a Pratyekabuddha and teaches the Dharma to them. If they can be delivered by means of a king’s body, the Bodhisattva manifests as a king and teaches the Dharma to them. If they can be delivered by means of an elder’s body, the Bodhisattva manifests as an elder and teaches the Dharma to them. In short, whatever form can be used to deliver them, the Bodhisattva manifests in that form to teach the Dharma to them.
From this we can see that what the Bodhisattva does is not for the Bodhisattva’s own sake, but for the benefit of all sentient beings. To teach and transform sentient beings, helping them leave suffering and attain happiness, the Bodhisattva willingly follows them into the hell realm, the hungry ghost realm, or the animal realm. This is the spirit of the Bodhisattva.
The Bodhisattva manifests in a physical form as the king of a great country, occupying the highest and most honored position among humankind. His appearance is perfect, and his blessings and virtues are perfect. His majestic bearing and radiance surpass all others, and he bestows benefits upon sentient beings everywhere. Thus, “cherishing the people as his own children,” he performs meritorious deeds for them.
His mind is pure, unstained by defilement or attachment;
Confortable in the world, he is revered by all.
He widely proclaims the true Dharma to instruct people;
He enables all sentient beings to attain peace and security;
Commentary: Although the Bodhisattva manifested as a king, His mind was very pure, free from all defilement and attachment, and without selfishness or self-interest. Everything He did was for the benefit of sentient beings. As long as it benefited sentient beings and could bring them joy, He was willing to do it even at the cost of being crushed to pieces; no notion of self remained. He moved through the world with ease and freedom, and was therefore revered by sentient beings. He propagated the true Dharma, enabling it to remain in the world for a long time, and used it to teach the people of the world. The Bodhisattva enabled all sentient beings everywhere to attain peace and security.
Born in this life to nobility, he ascended the royal throne;
Ever following the Right Teaching, he turned the Wheel of Dharma;
By nature compassionate, he was neither cruel nor oppressive;
Revered throughout the ten directions, all followed his guidance;
Commentary: The Bodhisattva manifests a physical form and is born into a noble family; in the future, he may become a king. He always relies on the treasury of the eye of the True Dharma to turn the great Dharma wheel and teach and transform sentient beings, enabling them to hear the Dharma and awaken. The Bodhisattva is by nature very compassionate, with no anger or malice in his heart and no thought of mistreating sentient beings. Therefore, sentient beings throughout the worlds of the ten directions all respectfully look up to him and follow his teachings.
Discerning wisdom is always lucid.
Form, appearance, and abilities are all fully complete.
In ruling and leading the people, none fail to obey.
They subdue the armies of demons, leaving none undefeated.
Commentary: Although the Bodhisattva manifested as a king or a high minister, His wisdom was always clear and discerning, never muddled. He skillfully distinguished all the principles of the true aspect of the dharmas. The Bodhisattva manifested a form of perfect and complete appearance, possessing exceptional abilities in every respect. When He was a king, He held court and governed, administered the country, and traveled on inspection tours. Wherever the king’s rule extended—whether to rivers, lakes, or seas—He personally went to observe. All sentient beings followed His teachings. He defeated and subdued the ten great armies of demons, utterly destroying them all.
Persevere in pure precepts, committing no transgression
Resolve firmly to endure, unmoved and unshaken
Vow forever to eliminate anger and resentment from the mind
Always delight in practicing the teachings of the Buddhas.
Commentary: The Bodhisattva keeps the precepts pure and never violates them. They make a firm resolve, patiently endure everything that others cannot endure, and remain undisturbed when facing any circumstance. They vow forever to eradicate all anger, and continually aspire to practice the Dharma taught by the Buddhas.
Food, drink, incense, garlands, and clothing
Vehicles, palanquins, beds, mattresses, seats, and lamps
The Bodhisattva gave all these to help people
And all the remaining things, in countless varieties
Commentary: All food and drink, perfumes and garlands, clothing, carriages and palanquins, jeweled beds, mattresses, jeweled seats, and jeweled lamps—the Bodhisattva gave them all to those who came to ask. Using all kinds of goods to aid sentient beings, and countless other precious objects as well, the Bodhisattva gave everything away without the slightest reluctance. We too must learn from the Bodhisattva’s compassionate heart and give alms to help the poor.
For the sake of benefit, they practice giving
So that they may develop a vast mind
In supreme and other places
Their minds are all pure and joyful
Commentary: For the benefit of sentient beings, the Bodhisattva cultivates the practice of giving in order to help them open their minds to vastness. Whether dwelling in the most exalted and supreme palace or elsewhere, the Bodhisattva’s mind is always pure and joyful.
Bodhisattvas provide for all;
They can relinquish everything, within and without;
They cause their minds to remain forever pure;
They do not let pettiness arise, even for a moment
Commentary: The Bodhisattva provides sentient beings with every kind of possession. Inner wealth—head, eyes, marrow, and brain—and outer wealth—land, kingdom, wife, and children—all are given away completely. The Bodhisattva’s mind is forever pure; there is never a moment when the Bodhisattva cannot relinquish even temporarily, so that sentient beings do not give rise to narrow-mindedness at any time.
Either give the head or give the eyes;
Either give the hands or give the feet;
Skin, flesh, bones, marrow, and other things
All are relinquished with a heart that holds nothing back.
Commentary: The Bodhisattva gives away his own head, eyes, hands, feet, skin, flesh, bones, and marrow, along with all his other possessions. He gives everything away, without a thought of stinginess or reluctance to part with it.
The Bodhisattva’s body occupies the throne of a Great King,
Of noble lineage, honored among humankind;
He opens his mouth and cuts out his tongue to give to all beings,
His heart rejoicing, free of sorrow and attachment.
Commentary: The Bodhisattva manifests in all kinds of forms to teach and transform sentient beings. At times, he manifests as the most exalted king; at other times, as the poorest beggar. He manifests in accordance with the capacities of sentient beings. When the Bodhisattva manifests as a king, he is of noble birth and is revered by everyone. He opens his mouth and cuts out his tongue as an offering to sentient beings, feeling great joy in his heart, with no thought of sorrow or regret.
Through all the merit of offering that tongue,
I dedicate it to all sentient beings.
May they all, through this supreme karmic condition,
Attain the Tathagata’s broad and long tongue.
Commentary: The Bodhisattva dedicates the merit of giving his tongue as an offering to all sentient beings throughout the Dharma realm. May all sentient beings, through this excellent cause and condition, attain the Buddha’s mark of a broad and long tongue, which can cover the entire three-thousand-great-thousand world system, and widely expound the wondrous Dharma of the Mahāvaipulya Buddha Avataṃsaka Sūtra for other beings.
Or give away wife and children and the royal throne
Or give his own body to serve as a slave
His mind is pure and always joyful
In all such things, there is no sorrow or regret
Commentary: The Bodhisattva may give away their wife and children, or their royal throne, to others, or give their own body to others to serve as their servant. Whether giving internal or external possessions, once they have given, they have no desire for anything in return; therefore, their mind is always pure and they are always joyful. Giving everything in this way, they feel neither sorrow nor regret.
Whatever is desired and asked for, give it all;
At the proper time, provide help without weariness;
Give away all that one possesses;
Fully satisfy all who come to ask.
Commentary: The Bodhisattva gives whatever things sentient beings desire, fulfilling their wishes. In short, whatever sentient beings need, the Bodhisattva gives them. He gives when they need it, yet His mind has no thought of weariness or vexation. He gives away every kind of possession to sentient beings. Whenever sentient beings come to ask, He does not disappoint them; they all receive what they desire and are greatly delighted.
For the sake of hearing the Dharma, he gave up his body;
He practiced every austerity in pursuit of Bodhi;
Again, for the sake of sentient beings, he relinquished everything;
He sought unsurpassed wisdom from which there is no turning back;
Commentary: In order to hear the Buddha’s teachings, Bodhisattvas give their own bodies and practice all kinds of austerities. Why do they practice austerities? To seek the Way of Bodhi and quickly attain Buddhahood. Bodhisattvas also benefit sentient beings, performing all kinds of meritorious acts of giving for their sake. In order to seek unsurpassed wisdom, they never turn back from the aspiration for Bodhi.
Having heard the true Dharma in the Buddha’s presence,
He gave his own body to serve as the Buddha’s attendant.
Wishing to save all sentient beings,
He gave rise to boundless joy.
Commentary: Because the Bodhisattva listened to the true Dharma in the Buddha’s presence, he offered his own body to the Buddha and served as the Buddha’s attendant. Wishing to save all beings from the sea of suffering, he gave rise to immeasurable loving-kindness, compassion, sympathetic joy, and equanimity, together with boundless joy.
He saw the World-Honored One, the great teacherhisattva saw the World-Honored One, the Guide.
Able with a compassionate heart to benefit many
At that time, he leapt for joy and was filled with delight
He listened to and received the profound flavor of the Tathagata’s Dharma
Commentary: When a Bodhisattva sees the Buddha, he often uses vast compassion to benefit all sentient beings. At that time, seeing the Buddha benefit sentient beings, the Bodhisattva was delighted and overjoyed, and, unable to contain himself, leapt about, listening to and receiving the profound taste of the Buddha’s Dharma.
All the roots of goodness possessed by the Bodhisattva
Are all dedicated to all sentient beings
They universally save and protect, leaving none behind
Forever enabling them to be liberated and always at peace and blissful
Commentary: The Bodhisattva dedicates all the roots of goodness he possesses wholly to all merit, universally saving and protecting all sentient beings, leaving none behind, without receiving any benefit. He forever enables all sentient beings to attain liberation and peaceful happiness.
The Bodhisattva possesses all retinues
His form is dignified; he is skilled in eloquence and wisdom
Flower garlands, garments, and perfumes
All kinds of adornments are fully complete.
Commentary: The Bodhisattva has a full retinue and an appearance that is most dignified and majestic. The Bodhisattva also possesses unobstructed wisdom and eloquence, and is fully endowed with every kind of floral headdress, garment, perfumed ointment, powdered incense, and adornment.
These relatives are all exceedingly rare;
Bodhisattvas are all able to give them;
They single-mindedly seek perfect enlightenment and liberate sentient beings;
Such a mind is never abandoned, even for a moment
Commentary: All those relatives are exceedingly precious, yet the Bodhisattva is able to give them all away. Why? Because he wholeheartedly seeks Perfect Enlightenment (Buddhahood) in order to teach and save sentient beings. He never abandons that great bodhi mind, even for a moment.
The Bodhisattva thus carefully contemplates his nature;
He practices all kinds of vast and extensive deeds;
He dedicates them all to sentient beings;
Yet no mind of attachment arises
Commentary: The Bodhisattva contemplates in this way and diligently cultivates all kinds of wholesome deeds and vast merit. The Bodhisattva dedicates this wholesome merit to all sentient beings, without the slightest attachment or grasping at appearances. The Bodhisattva does not think, “I am giving now and have accumulated so much wholesome merit; my merit is truly great.” This is unlike Emperor Wu of Liang, who, upon meeting Patriarch Bodhidharma, asked: “I have built many large temples and grand Buddha statues, and guided many monks and nuns. How much merit have I accumulated?” The Patriarch Bodhidharma replied: – “There is no merit at all.” Why say this? Because Emperor Wu of Liang was too strongly attached, so a bucket of cold water was thrown on him to make him wake up: one should not give alms for the sake of gaining merit. Thus, “the three wheels being empty” is true giving.
The Bodhisattva relinquished that great king’s throne
Together with the realm and its cities and towns
Palaces, towers, gardens, and groves
Servants and guards, all without reluctance
Commentary: When a Bodhisattva manifests as a king, he may relinquish the throne, the kingdom, the cities and towns, the palaces, or the towers and pavilions; even the gardens and forests, servants, and guards—he gives them all up without reluctance or attachment.
He, throughout immeasurable hundreds of thousands of kalpas,
Traveled everywhere, giving alms;
Through this, he taught and guided all sentient beings,
Causing them all to ascend to the unsurpassed shore.
Commentary: In the past, for countless hundreds of thousands of kalpas, the Bodhisattva traveled throughout all the Buddha-lands in the ten directions and across the three times, giving away all the roots of goodness He had accumulated. Because of His abundant wholesome merit, He taught and transformed all sentient beings, enabling them all to cross over to the far shore of unsurpassed Nirvana.
Countless kinds, each distinct,
From worlds in the ten directions, they gather here.
The Bodhisattvas see them and rejoice,
Providing whatever each lacks, so that all needs are met.
Commentary: There are immeasurable, boundless sentient beings, all of different kinds. Sentient beings of different kinds from the worlds of the ten directions all gathered where the Bodhisattva was practicing generosity. Seeing immeasurable sentient beings approaching Him to ask for gifts, the Bodhisattva felt great joy in His heart. He then gave according to their requests, ensuring that they were all provided for.
As the Buddhas of the three times dedicate [their merit]
Bodhisattvas also cultivate such deeds
The practice of the Honored Tamer of Beings
All follow and learn, reaching the other shore.
Commentary: Just as all the Buddhas of the ten directions and the three periods of time practiced dedication of merit in the past, Bodhisattvas likewise cultivate the practice of dedication. Whatever Dharma practices the Buddhas undertake, Bodhisattvas follow them in learning and practicing the Dharma to reach the Other Shore. The Other Shore is the realm that is neither arising nor ceasing, neither defiled nor pure, and neither increasing nor decreasing; it is also the four virtues of Nirvana: permanence, bliss, self, and purity.
The Bodhisattva observes all dharmas
Who is able to enter this Dharma?
How does one enter, and where does one enter?
Thus, in giving, the mind abides nowhere.
Commentary: The Bodhisattva observes all the Buddha’s teachings and contemplates all the Buddha’s teachings: Who can enter this Dharma? How does one enter the Dharma of stillness? All dharmas are empty—what, then, is there to enter? The Dharma of giving is also empty; what is there to abide in?
The Bodhisattva dedicates skillful wisdom
The Bodhisattva dedicates the Dharma of expedient means
The Bodhisattva dedicates the true meaning
In that Dharma, there is nothing to cling to.
Commentary: The Bodhisattva dedicates the merit of their practice to skillful wisdom, enabling all sentient beings to have skillful wisdom as well. The Bodhisattva dedicates the merit to sentient beings; this is an expedient means. As the Bodhisattva practices the Bodhisattva path, they dedicate the merit to the true principle and nature, and to ultimate reality. Whatever Dharma they practice, they remain free of attachment.
The mind does not distinguish among any karma
Nor is it attached to karmic results
It knows that the nature of bodhi arises from conditions
It enters deeply into the Dharma realm without opposition
Commentary: The mind of a Bodhisattva does not cling to any wholesome or unwholesome karma. Nor does it entertain thoughts of cause and effect and retribution, of giving rise to delusion, creating karma, and undergoing retribution. Knowing that the Dharma-nature of bodhi arises from causes and conditions, the Bodhisattva therefore enters the profound Dharma realm without contradicting the true reality of the Dharma.
Karma does not exist within the body,
Nor does it depend on or abide in the mind.
Wisdom clearly knows the empty nature of karma;
Through causes and conditions, karma is not lost.
Commentary: The Bodhisattva does not say, “What karma have I created in my own body?” Therefore, they do not cling to the existence of karma, nor do they abide in the mind. Hence: “One should give rise to a mind that abides nowhere.” That is, one does not cling to the mind. With wisdom, one understands clearly that the nature of all karma is empty and that karma has no inherent existence. Because of these various causes and conditions, the force of karma does not disappear either.
The mind does not deludedly grasp past dharmas,
Nor does it crave or cling to future affairs,
It does not abide in anything in the present,
It fully comprehends that the three times are all empty and quiescent.
Commentary: The mind of the Bodhisattva does not mistakenly grasp at past phenomena, nor does it covetously seek future matters; in the present, it abides nowhere. The mark of self, the mark of others, the mark of sentient beings, and the mark of lifespan are all empty; there is no attachment to anything. Why does it abide nowhere? Because it clearly understands that all three periods of time are quiescent.
The Bodhisattva has reached the other shore of form,
Feeling, perception, formations, and consciousness are likewise;
Transcending the worldly stream of birth and death,
The Bodhisattva’s mind is humble and always pure.
Commentary: A Bodhisattva who practices the Bodhisattva path can relinquish everything and sees all things as empty. Thus, the Bodhisattva knows that the five aggregates—form, feeling, perception, formations, and consciousness—are quiescent. Because they are quiescent, the Bodhisattva reaches the far shore beyond the five aggregates. The vision of a Bodhisattva is completely different from that of an ordinary person. A Bodhisattva crosses the worldly sea of suffering, birth, and death, and keeps a humble and ever-pure mind.
Closely contemplate the five aggregates and eighteen elements
The twelve sense bases and one’s own body
Seek Bodhi in each and every one of these
Their essential nature is ultimately unattainable
Commentary: The Bodhisattva carefully contemplates that the five aggregates—form, feeling, perception, formations, and consciousness—are empty. The Bodhisattva also contemplates that the six faculties of eye, ear, nose, tongue, body, and mind, and the six objects of form, sound, smell, taste, touch, and mental objects, together with eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, constitute the eighteen realms, which are also empty. The Bodhisattva further contemplates that the twelve bases (the six faculties and the six objects) and one’s own body are also empty. Within these five aggregates, eighteen realms, and twelve bases, one seeks bodhi, the path to awakening, but it cannot be attained. Why? Because their essential nature is entirely empty.
Not grasping the mark of the permanence of all dharmas,
Nor attached to the mark of annihilation,
The nature of dharmas is neither existent nor nonexistent;
The ordered sequence of karmic principles is ultimately inexhaustible
Commentary: Bodhisattvas cultivate the definitive meaning of the Middle Way, leaning neither toward emptiness nor toward existence. Leaning toward existence means clinging to the characteristics of permanence and falling into the eternalist view. Leaning toward emptiness means clinging to the characteristic of annihilation and falling into the annihilationist view. The Buddha Dharma is neither permanent nor annihilated. Neither annihilation nor permanence is the definitive meaning of the Middle Way; therefore, it is said that one should not grasp the notion that all dharmas abide eternally. Bodhisattvas do not cling to any dharma as having the characteristic of eternal abiding. So, if there is no permanence, is there annihilation? The characteristic of annihilation is not clung to either. Thus, one clings neither to annihilation nor to permanence; that is the definitive meaning of the Middle Way. The intrinsic nature of dharmas is neither existence nor nonexistence; both existence and nonexistence are mistaken views. Nevertheless, although there is neither annihilation nor permanence, neither existence nor nonexistence, the underlying principle of karma has a very clear order and is inexhaustible.
Abiding nowhere in any of the dharmas,
Seeing neither sentient beings nor Bodhi,
In the lands of the ten directions and the three times,
Ultimately, seeking them, they cannot be attained.
Commentary: Bodhisattvas practice all dharmas without abiding in them. That is, dharma is not dharma; they do not cling to the characteristics of any dharma. Not only are all dharmas empty, but sentient beings and bodhi are empty as well, and should never be clung to. The Buddha-lands of the ten directions and the abodes of the Buddhas of the three times, ultimately speaking, cannot be sought or obtained. Why? Because they are originally empty.
If one can contemplate all dharmas in this way,
One understands as the Buddhas understand.
Though one seeks their nature, it cannot be found,
The Bodhisattva’s practice is nevertheless not in vain.
Commentary: If you know that all dharmas are inherently empty, what is there left to cling to? Therefore:
“All dharmas, from time immemorial,
Have always had the character of stillness,
And cannot be expressed in words.”
If one can contemplate the true nature of all dharmas, one will understand them just as the Buddhas do. However, although the intrinsic nature of dharmas cannot be attained, the merit of a Bodhisattva who practices the Bodhisattva path cannot be nonexistent. Why say that it is not futile? Because “merit is not lost”: practicing will certainly bring merit, while not practicing will certainly bring no merit.
The Bodhisattva realizes that all dharmas exist through conditions
He does not go against any path of practic
He reveals and explains the traces of all karma
He wishes all sentient beings to become completely pure.
Commentary: The Bodhisattva clearly understands that all dharmas come into being through causes and conditions. Therefore:
“All dharmas arise from conditions,
All dharmas cease through conditions.” Again, it is said:
“Things arising from causes and conditions
I declare to be empty;
They are also called provisional designations,
And also called the meaning of the Middle Way.”
Because it is a provisional name, saying “no” is provisional as well. It does not contradict the path practiced everywhere; this is the Middle Way. Wherever there is cultivation, there will certainly be attainment. Bodhisattvas open up expedient Dharma gates, manifest true marks, explain profound meanings, and expound wondrous Dharma. They expound and explain the principles of karmic retribution for all actions. Why do Bodhisattvas go looking for something to do when there is nothing to do? To establish words within words is to enable sentient beings to recover their original face (their original countenance), attain the pure source, and realize the wondrous nature of true suchness.
This is the path practiced by the wise
Taught by all Tathāgatas
Following contemplation of one’s nature, enter the true meaning
Awakening naturally, one attains Bodhi
Commentary: That is the path of practice for the wise, the Dharma expounded by all Buddhas of the ten directions and three times. If one can follow this principle and contemplate it, one will enter into the meaning of the true Dharma, awaken naturally, and attain bodhi, the path of enlightenment.
All dharmas are unborn and likewise undying;
All phenomena neither arise nor perish.
They likewise neither come nor go;
They also neither come nor depart.
One does not die here and then arise there;
One does not die here and be born elsewhere.
This is a person who understands and realizes the Dharma of the Buddhas;
This is one who awakens to and understands the Buddhas’ teachings.
Commentary: All dharmas are quiescent, and therefore neither arise nor cease. Dharmas neither come nor go. The idea that one dies here and is then born somewhere else does not exist. If a person understands and awakens to this, then this is the true Dharma of all Buddhas. Therefore, do not cling to any appearances.
Having realized the true nature of all dharmas,
And making no distinctions regarding the nature of dharmas,
Knowing that dharmas are without inherent nature and without distinctions
This person skillfully enters the wisdom of the Buddhas
Commentary: He thoroughly understands and penetrates the true nature and principle of all dharmas, and has no discriminating mind regarding their intrinsic nature. Knowing that the nature of dharmas is emptiness, he gives rise to no discrimination in emptiness. Such a person skillfully accords with the wisdom of all Buddhas.
Dharma-nature pervades every place
All sentient beings and realms
The three times are all present, with nothing left out
Yet it has no form or appearance that can be apprehended
Commentary: Dharma-nature pervades everywhere; therefore, throughout empty space and the entire Dharma-realm, Dharma-nature is present. Dharma-nature exists in all sentient beings and all lands. It exists throughout the three periods of time; there is nowhere without Dharma-nature. Although Dharma-nature exists naturally, it is formless and quiescent, and cannot be attained. Though Dharma-nature is formless, if one truly cultivates, one can also attain genuine wisdom.
That which all the Buddhas have fully realized,
Is all embraced, without remainder;
Though they teach all the dharmas of the three times
All such dharmas are nonexistent
Commentary: All Buddhas of the ten directions and three times awaken to the Dharma-nature that pervades everywhere. Although the Dharma-nature has no form, it nevertheless extends throughout all places. What is this principle? It is because it has that power. The Buddha awakens to the nature of the dharmas and encompasses the Dharma-nature without remainder. Although the Buddha expounds all the dharmas of the three times, he does not cling to the marks of the dharmas. Although the Dharma-nature exists, the marks of the dharmas are empty. All the dharmas spoken by the Buddha are empty.
Just as the nature of all dharmas pervades all things,
So too is the Bodhisattva’s dedication,
Thus dedicating merit to all sentient beings,
They remain forever in the world without regression,
Commentary: Just as the nature of all dharmas pervades everywhere, yet cannot be seen when looked at, heard when listened for, or smelled as a fragrance, so too is the Bodhisattva’s practice of dedicating merit: although it has no form or appearance, its merit is inconceivable. Therefore, the Buddha cultivates all merits and dedicates them to all sentient beings. He does not practice the Bodhisattva path for just one day; day after day, month after month, year after year, and life after life, He practices the Bodhisattva path, dedicating His merit to all beings throughout the Dharma realm. He continually abides in the human realm without ever retreating from the resolve for Bodhi.
The Buddha said that the Dharma has no fixed form. Some sutras teach that the principle exists; others teach that it does not. Why teach existence, and why teach nonexistence? Because if sentient beings do not cling to existence, they cling to nonexistence; if they do not cling to nonexistence, they cling to existence. In truth, the Dharma is neither nonexistent nor existent, neither annihilated nor eternal. Therefore, to break sentient beings’ attachments, the Buddha used all kinds of examples to teach them the Dharma.
However, sentient beings are by nature foolish and confused. If they do not take hold of this, they take hold of that; in the end, they cannot let go. They put this down, then take up that; they put that down, then take up something else. It is like deluded thoughts: when one deluded thought stops, another arises; when that one stops, yet another arises. It is also like waves in the ocean, which never cease.
Therefore, the Buddha teaches the Dharma to counteract sentient beings’ deluded thoughts. If deluded thoughts do not arise, that is the source of all dharmas, their true underlying reality. But we sentient beings cannot bring our deluded thoughts to a halt, so the Buddhas teach all the dharmas to counteract all sentient beings’ deluded thoughts. If deluded thoughts are no more, then all the dharmas are no longer needed.
— oOo —
The Chapter on the Ten Dedications – 7 Seventh:
The dedication of merit equally and in accordance with all sentient beings.
O disciples of the Buddha! How do Bodhisattva-Mahāsattvas carry out the dedication of merit in accordance with all sentient beings?
Commentary: Bodhisattva Vajra Banner once again called out, “Disciples of the Buddha! Do you know what it means for a great Bodhisattva to dedicate merit equally and in accord with all sentient beings? Now I will explain it to the assembly. Please listen attentively.”
O son of the Buddha! Suppose a Bodhisattva-Mahasattva, according to all the roots of goodness he has accumulated—namely, small roots of goodness, great roots of goodness, extensive roots of goodness, numerous roots of goodness, immeasurable roots of goodness, various roots of goodness, roots of goodness as numerous as particles of dust, asaṃkhyeya roots of goodness, boundless roots of goodness, inconceivable roots of goodness, immeasurable roots of goodness, roots of goodness in the realm of the Buddha, roots of goodness in the realm of the Dharma, roots of goodness in the realm of the Sangha, roots of goodness in the realm of spiritual friends, roots of goodness in the realm of all sentient beings, roots of goodness in the realm of skillful means, roots of goodness in the realm of cultivating wholesome minds, roots of goodness in the inner realm, roots of goodness in the outer realm, and roots of goodness in the realm of boundless factors that aid the Path—
Commentary: Disciples of the Buddha! Great Bodhisattvas who practice the Bodhisattva path continually accumulate all roots of goodness in accordance with their practice. There are small roots of goodness and great roots of goodness. However, Bodhisattvas do not refrain from cultivating small roots of goodness; they do not concern themselves with whether the roots of goodness are great or small, but cultivate them all. Bodhisattvas also arouse the great aspiration for enlightenment and cultivate vast roots of goodness, many kinds of roots of goodness, immeasurable roots of goodness, and various roots of goodness. Whatever is good, they cultivate. Whether roots of goodness are as numerous as grains of dust or as numerous as asamkhyeyas, Bodhisattvas cultivate them all. They cultivate boundless roots of goodness, inconceivable roots of goodness, and immeasurable roots of goodness. They dedicate these merits to all sentient beings in the Dharma realm.
The wholesome roots of all the realms of the Buddhas; the wholesome roots of all the realms of the Dharma; the wholesome roots of all the realms of the Sangha; the wholesome roots of all the realms of good spiritual friends; and the wholesome roots of all the realms of sentient beings—all are to be cultivated. Cultivate all wholesome roots of skillful means in every realm, and cultivate all realms of wholesome mind. The inner realms of wholesome roots mean diligently cultivating morality, concentration, and wisdom; the outer realms of wholesome roots mean eliminating greed, hatred, and delusion. Once greed, hatred, and delusion have been eliminated, wholesome roots will naturally grow. One must also cultivate the wholesome roots of all the realms of the boundless Dharma aids to awakening. The Dharma aids to awakening are the thirty-seven factors of enlightenment, namely: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.
The roots of goodness of diligently cultivating the relinquishment of all things; of establishing a supreme aspiration and ultimately upholding pure precepts; of giving up everything and enduring every hardship; of constant diligence and an unwavering mind; of entering immeasurable samādhis through great skillful means; of skillfully observing with wisdom; of knowing the distinct mental activities of all sentient beings; of accumulating boundless merit; of diligently cultivating the practices of the Bodhisattva path; and of universally blessing all worlds.
Commentary: Bodhisattvas also diligently cultivate wholesome roots by giving up everything. This is the Perfection of Giving: they can relinquish things that others cannot, thereby accumulating wholesome roots.
They also diligently cultivate the supreme wholesome root of ultimately maintaining the precious, pure precepts. This is the Perfection of Precepts. Laypeople observe the five precepts, while those who have left home observe the complete precepts.
They also diligently cultivate wholesome roots by giving up everything and being able to endure anything. This is the Perfection of Patience. Whatever happens that is not to their liking, they accept and endure patiently.
They also diligently cultivate wholesome roots by constantly exerting themselves, with minds that never turn back. This is the Perfection of Diligence. They are diligent by day and by night, in body and in mind. In short, they are diligent at all times and never become lax.
They also diligently cultivate wholesome roots through the great skillful means of the Dharma and enter into immeasurable samādhis. This is the Perfection of Meditation.
They also diligently cultivate wholesome roots of wisdom, skillfully contemplating all causes and conditions. This is the Perfection of Prajñā. These are the Dharma practices of the Six Perfections that carry one to the other shore.
The Bodhisattva knows the different wholesome roots, thoughts, and actions of all sentient beings. Whatever sentient beings think or do, the Bodhisattva understands completely. Why? Because the Bodhisattva has the ability to know the minds of others. Through cultivating wholesome roots, the Bodhisattva accumulates boundless merit. The Bodhisattva diligently cultivates and learns the wholesome roots of Bodhisattva conduct practiced by Bodhisattvas. The Bodhisattva diligently cultivates wholesome roots that spread everywhere and nurture all worlds. The Bodhisattva practices all kinds of these wholesome roots and dedicates them to sentient beings.
Child of the Buddha! When a Bodhisattva Mahāsattva cultivates and abides in these roots of goodness, enters into and embraces them, accumulates the resources of eloquence, and awakens to understanding with a pure mind, then, when teaching, revealing, and inspiring, the Bodhisattva gains a patient mind and closes the gates to evil destinies. The Bodhisattva skillfully guards the faculties, is complete in deportment, stays far from delusion, and perfects right conduct. The Bodhisattva is fit to be a vessel for the Dharma of all Buddhas and can be a fertile field of merit for sentient beings. The Bodhisattva is remembered by the Buddhas, increases roots of goodness, abides in the Buddhas’ vows, carries out the Buddhas’ deeds, and gains freedom of mind, becoming equal to the Buddhas of the three times. The Bodhisattva approaches the Buddhas’ places of enlightenment, enters the Tathāgatas’ powers, possesses the Buddhas’ physical marks, and surpasses all worldly beings. The Bodhisattva does not delight in heavenly birth, does not crave wealth and pleasure, and is not attached to conditioned formations. All roots of goodness are dedicated to others.
Commentary: Disciples of the Buddha! Great Bodhisattvas who practice the Bodhisattva path are able to cultivate all the various roots of goodness described earlier. They abide in the roots of goodness, enter into them, receive and uphold them, accumulate them, bring them to completion, realize and understand them, purify their minds through them, and expound them.
When they bring forth roots of goodness, they attain a mind capable of patient endurance and close off the gates to all evil destinies. They skillfully receive and uphold all roots of goodness, and all their deportment is complete. They leave behind inverted and deluded thoughts—that is, they also leave behind all improper conduct. They cultivate the proper practices and attain perfection. They are worthy vessels for the Dharma of all the Buddhas.
They also become excellent fields of merit in which all beings can sow merit, enabling all beings to plant immeasurable roots of goodness. The Buddhas keep them in mind; they increase the roots of goodness of the Buddhas, abide in the great vows of the Buddhas, and perform the wholesome deeds of the Buddhas. In their minds they attain freedom and share in the joy of all the Buddhas of the three times.
They constantly go to the awakening places of the Buddhas of the ten directions and attain the ten powers of the Buddhas. They possess the complete physical features of the Buddhas—that is, the thirty-two major marks and eighty minor marks—and transcend all worldly physical marks. They do not aspire to be reborn in the heavens to enjoy heavenly pleasures, do not crave worldly wealth and status, and do not cling to any practice. They dedicate all the roots of goodness they cultivate to all beings, enabling them to leave suffering and attain happiness. This is the spirit of the Bodhisattva.
A treasury of merit for all sentient beings. Abiding in the ultimate path, it universally blesses all; it draws sentient beings out of the path of delusion and establishes them in all wholesome teachings, pervading every realm without interruption or end. It opens the gate of omniscience and Bodhi, raises the banner of wisdom, and adorns and purifies the great path. It can universally manifest throughout all worlds, enabling beings to remove defilements, discipline their minds well, enter the family of the Tathāgata, and purify the lineage of the Buddhas. Complete in merit, it becomes a great field of merit and a support for the world. It establishes sentient beings and makes them all pure, diligently cultivating all roots of goodness at all times.
Commentary: The Bodhisattva is a treasury of merit for all sentient beings, abides in the ultimate path, and protects all sentient beings everywhere. Within the path of emptiness, the Bodhisattva rescues sentient beings and enables them all to abide in wholesome teachings. Reaching throughout every realm without interruption or end, the Bodhisattva opens all the gateways to the wisdom of enlightenment, establishes a banner of wisdom, and adorns and purifies all great places of enlightenment. The Bodhisattva manifests hundreds of thousands of millions of transformation bodies throughout every world, enabling sentient beings to completely eradicate all thoughts stained by defilement and impurity. With a mind that skillfully tames all deluded thoughts, the Bodhisattva is born into the Buddha’s family and purifies the lineage of Buddha-nature. These merits are complete and perfect; the Bodhisattva is the greatest field of merit for sentient beings and a refuge for beings in the world. The Bodhisattva enables all sentient beings to find peace and become self-reliant, purifies the minds of all sentient beings so they are free from defilement, and diligently cultivates every root of goodness at all times.
O disciples of the Buddha! When a Bodhisattva-mahasattva cultivates all roots of goodness through the power of pure resolve and aspiration for enlightenment, he thinks: “These roots of goodness are accumulated by the mind of enlightenment; they are contemplated by the mind of enlightenment; they are brought forth by the mind of enlightenment; they are the delight of the mind of enlightenment; they are increased by the mind of enlightenment. They are all for showing compassion to all sentient beings, all for seeking omniscience, and all for accomplishing the Tathāgata’s ten powers.” When he thinks in this way, his roots of goodness grow and advance, and he never regresses.
Commentary: Disciples of the Buddha! When a great Bodhisattva practices the Bodhisattva path, using the power of pure aspirations and the mind of bodhi to cultivate all roots of goodness, they contemplate as follows: All these roots of goodness have been accumulated through generating the mind of bodhi; they have arisen through contemplating the mind of bodhi. These various roots of goodness are cultivated by generating the mind of bodhi; they come from making aspirations and seeking happiness with the mind of bodhi; they come from increasing benefits through the mind of bodhi. Why generate the mind of bodhi? One generates the mind of bodhi out of compassion for sentient beings who suffer and in order to rescue them from suffering. One generates the mind of bodhi to aspire to omniscient wisdom and to accomplish the Buddha’s ten powers. What is the mind of bodhi? Simply put, it is to seek the Buddha’s path above and liberate sentient beings below. A practitioner who does not generate the mind of bodhi is like a flower that blossoms but bears no fruit, and is of no use.
When the Bodhisattva thinks in this way, their roots of goodness increase greatly. Whatever hardships or calamities Bodhisattvas encounter, they will never regress from the aspiration for enlightenment. The aspiration for enlightenment is as firm as vajra; heavenly demons and non-Buddhist paths cannot destroy it.
Disciples of the Buddha! The Bodhisattva Mahāsattva further thinks thus: “May I, with the karmic fruits of these roots of goodness, practice the Bodhisattva’s way throughout all future kalpas, bestowing them all upon every sentient being and dedicating them all to every sentient being, universally and without remainder.”
Commentary: Disciples of the Buddha! A Great Bodhisattva practicing the Bodhisattva path thinks further as follows: “I vow that, throughout all the kalpas of the future, I will cultivate the practices of the Bodhisattva path, using these roots of goodness and their fruits. I dedicate all the roots of goodness I cultivate to all sentient beings; I dedicate them completely to all sentient beings, benefiting every sentient being, so that not a single sentient being fails to receive the dedication of these roots of goodness.” Therefore, it is said to extend everywhere, without remainder.
May I cause incalculable worlds to be replete with precious treasures; incalculable worlds to be replete with garments; incalculable worlds to be replete with wondrous perfumes; incalculable worlds to be replete with adornments; incalculable worlds to be replete with immeasurable jewels; incalculable worlds to be replete with fragrances; incalculable worlds to be replete with the finest flavors; incalculable worlds to be replete with wealth and goods; incalculable worlds to be replete with beds and seats, covered with jeweled canopies and spread with wondrous garments; and incalculable worlds to be replete with all kinds of ornamental jeweled crowns.
Commentary: The Bodhisattva makes a vow that worlds as numerous as the number of asamkhyeyas will each be filled with beautiful and wondrous jewels. Again, the Bodhisattva vows that worlds as numerous as the number of asamkhyeyas will be filled with all kinds of clothing; that worlds as numerous as the number of asamkhyeyas will be filled with all kinds of fragrant incense; that worlds as numerous as the number of asamkhyeyas will be filled with ornaments; that worlds as numerous as the number of asamkhyeyas will be filled with all kinds of beautiful flowers; that worlds as numerous as the number of asamkhyeyas will be filled with all kinds of the finest delicacies; that worlds as numerous as the number of asamkhyeyas will be filled with all kinds of wealth and possessions; and that worlds as numerous as the number of asamkhyeyas will be filled with jeweled beds and jeweled seats, with precious canopies covering the jeweled beds and beautiful garments spread over the jeweled seats. Again, the Bodhisattva vows that worlds as numerous as the number of asamkhyeyas will be filled with various kinds of jeweled crowns and adornments.
Suppose that one person were to come continually asking throughout the kalpas extending into the future, and one were to give them such things, never growing weary or stopping. What is done for one person is likewise done for all sentient beings.
Commentary: Suppose there is a person who, from now until the end of future kalpas, continually comes to the Bodhisattva to ask for things. The Bodhisattva gives them the various goods mentioned above, never growing weary and never ceasing. The Bodhisattva gives in this way to one sentient being, and likewise to all sentient beings, with absolutely no weariness in the mind.
O disciples of the Buddha! When a bodhisattva-mahāsattva gives in this way, there is no deceitful mind, no mind of expectation, no mind seeking fame or honor, no mind of regret, and no mind of anguish. Rather, they arouse only the mind dedicated to seeking the path of omniscience, the mind of relinquishing everything, the mind of compassion for sentient beings, and the mind of teaching and bringing them to maturity, causing them all to abide in the wisdom of omniscience.
O disciples of the Buddha! Having dedicated all roots of goodness in this way, the Bodhisattva Mahāsattva continually practices giving throughout all future kalpas.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Bodhisattva path and gives in this way, they give with a sincere mind. They absolutely have no trace of deceit, do not give in the hope of gaining any benefit in the future, and do not give in order to obtain a good reputation. After giving, they feel no regret and no distress; they are always joyful. Hence the saying, “Doing good is the greatest joy.” Why dedicate wholesome roots? Because their mind is wholly devoted to seeking all-knowing wisdom; their mind gives compassionately to all; their mind feels compassion for all sentient beings; and their mind teaches and brings all sentient beings to maturity, enabling the minds of all sentient beings to abide in all-knowing wisdom.
O Child of the Buddha! The Bodhisattva Mahāsattva again reflected: “For the sake of a single sentient being, I wish to fill countless worlds with jeweled elephants, complete in their seven limbs and exceedingly docile, with golden banners raised upon them and golden nets spread over them, adorned with all kinds of wondrous jewels, and give them away. I wish to fill countless worlds with jeweled horses, like the King of Dragon Horses, adorned with all kinds of jeweled ornaments, and give them away. I wish to fill countless worlds with female performers, all able to perform every kind of wondrous music, and give them away.”
Commentary: “Disciples of the Buddha! When a great Bodhisattva practices the Bodhisattva path, they think: ‘For the sake of all sentient beings, I vow that immeasurable worlds will be filled with precious elephants. These precious elephants will be endowed with all seven limbs, complete in every way, and very gentle and docile in nature. On the backs of the precious elephants, golden banners will be displayed, with golden nets spread overhead. They will be adorned with all kinds of beautiful jewels and given as a gift to sentient beings.
‘I vow that immeasurable worlds will be filled with precious horses. The precious horses will be fierce and mighty, like the dragon-horse king. They will be adorned with all kinds of precious ornaments and given as a gift to all sentient beings.
‘I vow that immeasurable worlds will be filled with female entertainers, all able to perform various kinds of beautiful music, and given as a gift to all sentient beings.
‘I vow that immeasurable worlds will be filled with men and women, to be given as a gift to all sentient beings.’” The Bodhisattva fulfills the wishes of all sentient beings, and therefore:
“First, use the hook of desire;
then lead them into the wisdom of the Buddha.”
Therefore, the Bodhisattva makes a vow to fill all worlds with precious elephants, precious horses, courtesans, men and women, and so on. Why? Because sentient beings inherently have a tendency to covet wealth and lust after beauty, the Bodhisattva uses all kinds of wealth and precious treasures to satisfy their greed for wealth. The Bodhisattva also uses beautiful courtesans to satisfy their lust for beauty. This is so that when sentient beings hear beautiful music, they will immediately bring forth the mind of bodhi; and so that, although they see beautiful young women performing songs and dances, they will not give rise to sexual desire. The Bodhisattva takes such pains, yet we sentient beings do not know how to be grateful and repay this kindness. This is truly regrettable.
May I cause innumerable worlds to be filled with men and women, and take them to give as alms. May I cause innumerable worlds to be filled with my own bodies, arouse the aspiration for Bodhi, and then give them as alms. May I cause innumerable worlds to be filled with my own heads, arouse a mind of heedfulness, and then give them as alms. May I cause innumerable worlds to be filled with my own eyes, and give them as alms. May I cause innumerable worlds to be filled with the blood, flesh, bones, and marrow of my own body, with my mind free of attachment, and take them to give as alms. May I cause innumerable worlds to be filled with the throne of the Sovereign King, and take it to give as alms. May I cause innumerable worlds to be filled with slaves and servants, and take them to give as alms.
Commentary: The Bodhisattva makes vows, vowing that asaṃkhyeya worlds be filled with his body—the body transformed through spiritual powers—and that beings there give rise to the aspiration for enlightenment. He vows to give his body to any beings in need. He further vows that asaṃkhyeya worlds be filled with his heads, and that beings give rise to a mind free from heedlessness, which also means observing the rules. He vows to give his head to any beings in need. He further vows that asaṃkhyeya worlds be filled with his eyes, and vows to give his eyes to any beings in need, without stinting. He further vows that asaṃkhyeya worlds be filled with his body, blood, flesh, bones, and marrow. With no attachment or reluctance in his heart, he vows to give all these things to any beings in need. He further vows that asaṃkhyeya worlds be filled with sovereign kingships, and vows to give the kingship to any beings in need. He further vows that asaṃkhyeya worlds be filled with servants under his command, and vows to give them to any beings in need.
The Bodhisattva Mahāsattva, with all manner of such things, throughout future kalpas, abiding in the vast mind of universal giving, gives to one sentient being. As he gives to one sentient being, so does he give to all sentient beings throughout the entire realm of sentient beings.
O children of the Buddha! A Bodhisattva Mahāsattva, in one world, throughout all future kalpas, practices the Bodhisattva path and gives such things to one sentient being, and likewise gives them to all sentient beings, bringing each to complete satisfaction. Just as this is so in one world, so too is it so in all worlds throughout the entire expanse of space and the Dharma Realm.
Commentary: When a Great Bodhisattva practices the Bodhisattva path, they take all kinds of things such as these and, throughout all future kalpas, abide in the vast mind of giving everything, giving to one sentient being. Just as they give in this way to one sentient being, so throughout all future kalpas they give in the same way to all sentient beings. The Bodhisattva devotes their whole heart and strength to cultivating the Bodhisattva path; this is the Dharma gate of giving and dedication.
O disciples of the Buddha! A Great Bodhisattva who practices the Bodhisattva path, in one world, practices the practices of the Bodhisattva throughout kalpas extending into the future. The Bodhisattva gives to one sentient being all kinds of goods as described above. In the same way, the Bodhisattva gives to all sentient beings, ensuring that they are all fully provided for. Just as the Bodhisattva gives in this way in one world, so too does the Bodhisattva give in this way throughout all worlds, to the ends of space and throughout the entire Dharma realm.
Great compassion universally embraces all and never ceases for even a moment. It extends compassion to all, providing them with whatever they need and making offerings. It does not let the practice of giving cease when circumstances arise, and does not give rise to a weary mind even for the briefest instant.
Commentary: Bodhisattvas use great compassion to protect all sentient beings. From beginning to end, they never cease, not even for a moment. They bless all sentient beings and take pity on them. In accordance with what sentient beings need, they provide offerings to them all. They must not stop giving when they encounter especially favorable conditions. In short, whatever obstacles they meet, they continue to give, never allowing a feeling of weariness to arise, not even for the briefest moment. They must diligently practice the Dharma gate of giving.
Bodhisattvas practice the Bodhisattva path—that is, they do what is difficult to do. For example, some people cannot do it; it may seem that the Bodhisattva cannot do it either, but the Bodhisattva still has to do it, doing everything possible. Why do I say this? Just look! In the past, Shakyamuni Buddha gave up his body without hesitation to save sentient beings. He forgot himself for the sake of the Dharma, solely to help sentient beings escape suffering and attain joy. Throughout the three thousand great thousand worlds, every place has been where Buddhas of the past, present, and future gave up their bodies and lives. Throughout all of empty space and the entire Dharma realm, in the lands of the Buddhas of the ten directions, there is not even a single dust mote that has not been a place where the Buddhas of the ten directions and three times gave up their bodies and lives for all sentient beings. This spirit of sacrifice is truly magnificent! We sentient beings have all kinds of attachments and cannot let go of body and mind, so everything we do is selfish and self-serving. Our deluded, upside-down thoughts never stop, not even for a second. When one deluded thought passes, another arises. That is why the Buddhas of the ten directions say that we sentient beings are deserving of compassion.
Buddhist disciple! When a Bodhisattva Mahāsattva gives in this way, they give rise to these thoughts: a mind free from attachment, a mind free from bondage, a liberated mind, a mind of great strength, a profound mind, a well-collected mind, a mind free from clinging, a mind without a recipient, a well-disciplined mind, an undistracted mind, a mind free from false conceptualization, a mind endowed with all kinds of precious qualities, a mind that seeks no reward, a mind that understands all dharmas, a mind abiding in the Great Dedication, a mind that skillfully resolves all meanings, a mind that causes all sentient beings to abide in unsurpassed wisdom, a mind that gives rise to the great light of the Dharma, and a mind that enters the wisdom of omniscience.
Commentary: O disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path and gives alms with all kinds of things, the following nineteen kinds of thoughts arise:
- The mind does not cling: That is, do not cling to anything on which the mind rests; regard everything as empty, see through it, and remain unattached. Hence:
“Like a bird flying through the sky, leaving no trace;
Like a knife cutting water, leaving it unharmed.”
There are no traces of birds flying through the sky, so birds leave no trace as they fly. It is like cutting water with a sword: the water is not harmed. This is a natural phenomenon and should not be clung to.
2. Unbound mind: That is, the mind is not bound. Bondage means binding oneself. Thus, it is not that there is nothing; rather, there is something to rely on. The Fourth Patriarch, Great Master Daoxin, came to pay his respects to the Third Patriarch, Chan Master Sengcan, and at once asked for liberation.
The Third Patriarch asked, “Who is binding you?” Upon hearing this, the Fourth Patriarch suddenly attained great enlightenment and was immediately liberated; this is also known as illuminating the mind and seeing one’s true nature.
3. The liberated mind: That is, a mind that is free and at ease; it is also a mind without bondage. To be liberated means not abiding anywhere in the first place. Hence: “One should give rise to a mind that abides nowhere.”
4. The mind of great strength: The power of the mind can overcome all delusions.
5. The profound mind: That is, the mind of bodhi.
6. The skillfully embracing mind: A mind that skillfully embraces all sentient beings.
7. The unattached mind: A mind without any attachments.
8. The mind without a sense of lifespan: One cannot say, “What merit have I accomplished? What karmic rewards or lifespan will I receive?” A Bodhisattva has no such thoughts, but thinks only of benefiting all sentient beings, forgetting even their own existence.
9. The skillfully disciplined mind: A Bodhisattva skillfully disciplines their own unruly, wild nature. When deluded thoughts arise, they discipline them at once, preventing them from taking effect, so that they cannot stir up waves and cause trouble. They subdue a stubborn mind, an angry mind, and a mind that cannot endure. At such times, there is not even a trace of affliction in the mind, and no precepts are violated.
The skillfully disciplined mind is a mind that skillfully endures. Whatever we encounter, we must be patient. This patience means enduring hardship and resentment. To endure hardship is to remain patient even . amid suffering and toil. To endure resentment is to remain patient even when faced with resentment. For example, someone may criticize you maliciously, nitpicking and saying that this is wrong and that is wrong.
In short, they say that every gesture and action of yours is wrong. At that point, I must turn inward and reflect. If I really am wrong, I must change. If I’m not wrong, I must be patient and not get angry. A practitioner must cultivate patience; it is also a path one has to go through—a test of whether one’s power of concentration is sufficient, whether one can transform the circumstances or be transformed by them.
10. A mind free of distraction: This means a concentrated mind. If the mind is scattered, the spirit cannot focus and random thoughts churn restlessly; then there is no meditation practice.
11. A mind free of deluded seeking: This means a mind that does not seek things delusionally. Hence: “Do not covet wealth that comes unexpectedly.” One must not covet or take material wealth that is unrighteous. If one resorts to any means to take another person’s wealth, that is a mind of deluded seeking.
12. A mind endowed with all kinds of precious qualities: This means Buddha-nature, Dharma-nature, and Sangha-nature; the mind is fully endowed with these precious qualities.
13. A mind that seeks no karmic reward: “I give alms now; what rewards will I receive in the future?” The mind does not seek such things.
14. A mind that penetrates all dharmas: The mind clearly understands and penetrates the true aspect of all dharmas: the principle of true emptiness and wondrous existence, and the Middle Way, the definitive meaning.
15. A mind abiding in great dedication: Constantly cultivate merit and dedicate it on a great scale.
16. A mind that skillfully determines the meaning of all things: Skillfully discern the meaning of all sutras. Whatever the principle or meaning, one understands it at a glance and can determine precisely what it means.
17. A mind that causes all sentient beings to abide in unsurpassed wisdom: The mind enables all sentient beings to attain unsurpassed wisdom.
18. A mind that gives rise to the great radiance of the Dharma: The mind gives rise to a fundamental Dharma—the radiance of wisdom.
19. A mind that enters all-wisdom: This means a wisdom-mind that enters into all wisdom.
O sons of the Buddha! With the roots of goodness they have accumulated, the Bodhisattva Mahāsattva dedicates them in this way at every moment, saying: May all sentient beings abound in wealth and treasures, lacking nothing. May all sentient beings attain an inexhaustible treasury of great merit. May all sentient beings be endowed with every kind of peace, security, and happiness. May all sentient beings increase the deeds of the Bodhisattva Mahāsattva. May all sentient beings fulfill the immeasurable, supreme Dharma. May all sentient beings attain the irreversible vehicle of omniscience. May all sentient beings behold all the Buddhas throughout the ten directions. May all sentient beings forever leave behind the delusions and defilements of the world. May all sentient beings attain a pure and equanimous mind. May all sentient beings be free from every difficult situation and attain omniscience.
Commentary: O disciples of the Buddha! A great Bodhisattva who cultivates the Bodhisattva path dedicates the roots of goodness he has accumulated to sentient beings in every thought. He gives rise to ten kinds of vows:
- May all beings attain abundant and complete wealth and jewels, with no one lacking. What do you think: can a Bodhisattva who makes such a vow see it fulfilled? It is not easy for it to be fulfilled. Do all beings have abundant and complete wealth and jewels? They do not. Although this vow made by a Bodhisattva is not fulfilled, the Bodhisattva still wishes to make such a vow. Why? To bring the Bodhisattva’s great bodhi mind to fruition.
- May all beings attain the inexhaustible treasury of great merit.
- May all beings be endowed with every kind of peace and happiness.
- May all beings increase the wholesome deeds cultivated by great Bodhisattvas.
- May all beings perfectly accomplish the supreme, unsurpassed Dharma.
- May all beings attain the non-retrogressing vehicle of all-knowing wisdom—that is, Unsurpassed Perfect Enlightenment.
- May all beings behold the Buddhas throughout the ten directions, hear the Buddha Dharma, and make offerings to the Buddhas.
- May all beings forever be free from all worldly delusions and defilements.
- May all beings attain pure and equanimous minds.
- May all beings be free from the eight difficulties, namely: the hells, the hungry ghosts, the animals, Uttarakuru, the Long-Life Heavens, blindness, muteness and deafness, worldly knowledge and eloquence, and being born before or after a Buddha. Beings in these eight difficult circumstances cannot see a Buddha, hear the Dharma, or encounter the Sangha. May they all attain all-knowing wisdom.
O disciples of the Buddha! When a Bodhisattva Mahāsattva thus dedicates merit, they give rise to a joyful mind.
Commentary: Bodhisattva Vajradhvaja once again called out, “Disciples of the Buddha!” When great Bodhisattvas cultivate the Bodhisattva path and make such dedications, they give rise to a joyful mind. To bring joy to all sentient beings, they make one hundred and ten vows. The preceding seventy-two statements bring about giving, cultivating the causes and reaching the fruits. Practicing giving means cultivating in stages; it also means progressing step by step toward Buddhahood. One first begins by cultivating the Ten Faiths, then passes through the Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, and Equal Enlightenment, arriving at Wonderful Enlightenment (the Buddha’s state). The following thirty-eight statements bring about perfect interfusion, with the causes perfected and the fruits fulfilled. Perfect interfusion means that when a Bodhisattva first brings forth the resolve, they immediately attain Right Enlightenment. It also means that one at the initial stage of faith, upon bringing forth the resolve for bodhi, immediately reaches the fruit of Wonderful Enlightenment. Why is this so? Because in the causal stage, one has already fully cultivated the Ten Faiths and the fifty-one stages; therefore, upon reaching the stage of fruition, one becomes a Buddha as soon as one attains realization. Thus, practicing giving does not obstruct perfect interfusion, and perfect interfusion does not obstruct practicing giving. These two unobstructed aspects are the meaning of dedication.
For the sake of enabling all sentient beings to attain benefit and happiness. For the sake of enabling all sentient beings to abide in an equal mind. For the sake of enabling all sentient beings to abide in a mind capable of giving. For the sake of enabling all sentient beings to abide in a mind of giving everything. For the sake of enabling all sentient beings to abide in a joyful mind of giving. For the sake of enabling all sentient beings to abide in a mind of giving that forever frees them from poverty. For the sake of enabling all sentient beings to abide in a mind of giving all kinds of wealth and treasure. For the sake of enabling all sentient beings to abide in a mind of giving countless wealth and treasures. For the sake of enabling all sentient beings to abide in a mind of universal giving, boundless giving, and giving everything. For the sake of enabling all sentient beings to abide in a mind of uninterrupted giving throughout all future kalpas.
Commentary: In order to enable all sentient beings to attain benefit and happiness, the Bodhisattva practices giving and dedicates the merit thus attained to sentient beings.
Because the Bodhisattva practices giving in order to enable all sentient beings to attain an impartial mind, free of discrimination.
In order to help all sentient beings abide in the mind of relinquishment, which is also the mind of giving, the Bodhisattva practices giving.
It causes all sentient beings to abide in a mind that relinquishes everything: everything can be given away, and there is nothing that cannot be relinquished. Therefore, when a Bodhisattva practices giving, there is absolutely no thought of stinginess.
One practices giving in order to enable all sentient beings to abide in a mind that rejoices in giving.
Because he causes all sentient beings to abide in the mind of giving and forever be free from poverty, he practices giving to all sentient beings.
Because it causes all sentient beings to establish their minds in giving away all their wealth and precious jewels, one therefore practices giving to all sentient beings.
Because he causes all sentient beings to abide in the mind of giving countless riches and precious jewels, he therefore practices giving to all sentient beings.
Because he causes all sentient beings to establish their minds in universal giving, immeasurable giving, and giving of everything, he practices giving to all sentient beings.
Because it causes all sentient beings to abide in the mind of giving, without interruption throughout all future eons, one therefore practices giving to all sentient beings.
In order to cause all sentient beings to abide in the mind of giving that relinquishes everything without regret or distress; in order to cause all sentient beings to abide in the mind of giving that relinquishes all possessions for sustaining life; in order to cause all sentient beings to abide in the mind of accommodating generosity; in order to cause all sentient beings to abide in the mind of embracing generosity; in order to cause all sentient beings to abide in the mind of vast and great generosity; in order to cause all sentient beings to abide in the mind of giving offerings by relinquishing immeasurable adornments; in order to cause all sentient beings to abide in the mind of unattached generosity; in order to cause all sentient beings to abide in the mind of equal generosity; in order to cause all sentient beings to abide in the mind of generosity as powerful as a vajra; in order to cause all sentient beings to abide in the mind of generosity bright as the sun; and in order to cause all sentient beings to abide in the mind of generosity that embraces the wisdom of the Tathāgata.
Commentary: Because it causes all sentient beings to abide in the mind of giving, relinquish all realms, and be without regret or affliction.
In order to enable all sentient beings to abide in the mind of giving, one relinquishes everything in every realm and gives away all the means of livelihood. One gives all daily necessities to all sentient beings, such as food and drink, clothing, medicine, sitting mats, and so on.
To cause all sentient beings to abide in the mind of giving, he accords with them. Whatever they need, he gives without ever growing weary.
For causing all sentient beings to abide in the mind of giving and embrace the practice of giving is also causing every sentient being to be endowed with the mind of giving.
Because it enables all sentient beings to abide in a mind of great generosity—that is, an expansive spirit of giving—without distinction of race or nationality.
In order to cause all sentient beings to abide in the mind of relinquishment, [one] gives up immeasurable adornments, makes offerings to all Buddhas, and gives to all sentient beings.
For it causes all sentient beings to abide in a mind of giving without attachment. When giving, one should constantly contemplate that “the three wheels are empty.” There is no giver; one does not see a recipient, nor does one see the gift. Only then is the mind of giving free from attachment.
To enable all sentient beings to abide in a mind of equal giving. However, it is very difficult for sentient beings to have an impartial mind: they make distinctions between greater and lesser, right and wrong, good and bad, and cannot treat everyone equally. To help sentient beings cultivate an equal mind of giving, the Bodhisattva gives without choosing between rich and poor, noble and lowly. Whenever someone comes asking for something, the Bodhisattva gives it, with no distinction between those who are close and those who are distant.
Because it enables all sentient beings to abide in a mind of giving with great strength like vajra. The Bodhisattva’s mind of giving is firm like vajra, its radiance unsurpassed, and its strength especially great. Only with such great strength in giving can Bodhisattvas serve as models for sentient beings to learn from.
In order to cause all sentient beings to abide in wisdom-light like the sun and seek the Dharma-gate of giving. Wherever the sunlight shines, giving can be practiced.
In order to cause all sentient beings to abide in the wisdom embraced by the Tathagata and seek the Dharma-gate of giving. Wherever the Buddha’s light shines, giving can be practiced. For these reasons, the Bodhisattva practices giving so that sentient beings may attain peace and happiness. The Bodhisattva gathers all kinds of roots of goodness and dedicates them to sentient beings. This is in order that all sentient beings may gain great benefit. Such is the Bodhisattva’s compassionate state of mind.
In order that all beings may be fully endowed with good roots and retinues; in order that the good roots and wisdom of all beings may always be manifest before them; in order that all beings may attain complete, indestructible pure minds; in order that all beings may accomplish supreme, pure good roots; in order that all beings may awaken from the slumber of afflictions; in order that all beings may eradicate all doubts and confusion; in order that all beings may attain the pure merit of equal wisdom; in order that the merit of all beings may be complete and indestructible; in order that all beings may be fully endowed with pure, immovable samādhi; in order that all beings may abide in indestructible omniscient wisdom.
Commentary: Because it enables all sentient beings to have abundant roots of goodness and complete family ties, with harmonious, happy families and no disputes arising.
Because it causes the wholesome roots and wisdom of all sentient beings to be constantly present. Only with wisdom can one study and practice the Buddhadharma; otherwise, there can be no attainment.
Because it enables all sentient beings to attain a perfectly complete, indestructible pure mind.
Because it enables all sentient beings to attain the supremely excellent pure roots of goodness.
For it enables all sentient beings, asleep in afflictions, to attain awakening. The ignorant constantly give rise to afflictions. Why? Because they are deluded by ignorance. If they attain pure wisdom, they will awaken to the fact that ignorance is the root of afflictions; if they seek to eradicate ignorance, there will be no more afflictions.
For it enables all sentient beings to eliminate all doubts and delusions. That is, upon attaining true faith and true awakening, one can recover one’s original face.
For it enables all sentient beings to attain equal wisdom and pure merit. In short, both wisdom and merit must be pure and equal; only then can they be called a complete cause that meets the standard.
Because it enables all sentient beings to perfect all their merits, and no one can destroy them.
Because it enables all sentient beings to be endowed with the power of pure, unmoving concentration. Pure concentration is attained through seated meditation; whatever states one sees, the mind remains unmoved. Therefore: “Not being afraid even if Mount Tai were to collapse before your eyes,” “The beauty before my eyes does not stir my heart.” Once you reach this level, you will be able to transform the circumstances rather than be transformed by them.
Because it causes all sentient beings to abide in the indestructible wisdom of omniscience, the Bodhisattva practices the Dharma-gate of dedication.
In order that all beings may perfect the bodhisattvas’ immeasurable pure practices of spiritual powers; in order that all beings may cultivate roots of goodness free from attachment; in order that all beings may contemplate the pure minds of all Buddhas of the past, future, and present; in order that all beings may give rise to pure, supreme roots of goodness; in order that all beings may eradicate all karmic hindrances created by Māras that obstruct the Dharma of the path; in order that all beings may fully possess the unobstructed, pure, impartial Dharma of merit; in order that all beings, with vast minds, may be continually mindful of the Buddhas without slackening or interruption; in order that all beings may always draw near to the Buddhas and diligently make offerings to them; in order that all beings may widely open every door to roots of goodness and be able to perfect all pure Dharmas; and in order that all immeasurable, vast, and supreme minds of all beings may be made completely pure.
Commentary: Because it enables all sentient beings to fully perfect the Bodhisattva’s pure practice of spiritual powers.
Because it causes all sentient beings to cultivate and accumulate immeasurable roots of goodness without attachment.
Because it causes all sentient beings to contemplate the pure minds of all the Buddhas of the three times: past, present, and future.
Because it causes all sentient beings to generate all the purest roots of goodness.
Because it enables all sentient beings to eradicate all karmic forces wrought by demons and all obstacles to the Dharma path.
Because it enables all sentient beings to be fully and perfectly endowed with the pure, equal, unobstructed Dharma of merit and virtue.
In order to enable all sentient beings, with a vast mind of bodhi, to constantly remember the Buddhas without becoming lax.
Because it causes all sentient beings to always remain close to the Buddhas of the ten directions and diligently make offerings to them.
Because it causes all sentient beings to open wide every gate of wholesome roots and to fully perfect the pure, undefiled Dharma.
Because it causes all sentient beings, with immeasurable, vast, and supreme minds, to become pure.
Bodhisattvas cultivate all kinds of wholesome roots, all for the sake of sentient beings. In our actions, conduct, and speech, we do not think to emulate the Bodhisattvas. We do not think, “The Bodhisattvas are so good to us—how, then, should we bring forth the bodhi mind?” No one thinks this way. It is like parents who are good to their children, devoting all their hearts and strength to raising them to adulthood. Yet most children do not understand filial piety toward their parents. Some even think that their parents are simply fulfilling their duty by raising them, while they themselves show no regard for their parents. Sentient beings are like this: They do not care what vows the Bodhisattvas make or how those vows have anything to do with them. This is what makes sentient beings sentient beings.
In order that all sentient beings may perfect a pure mind of impartial giving; in order that all sentient beings may uphold in purity the Buddhas’ perfections of giving and the rest; in order that all sentient beings may attain the Great Perfection of Forbearance; in order that all sentient beings may abide in the Perfection of Zeal, never becoming slack; in order that all sentient beings may abide in immeasurable concentrations and be able to bring forth various kinds of supernormal knowledge; in order that all sentient beings may attain the Perfection of Wisdom that knows all dharmas to be without intrinsic nature; in order that all sentient beings may perfect the boundless pure Dharma-realm; in order that all sentient beings may bring to completion all supernormal powers and pure roots of goodness; in order that all sentient beings may abide in equal conduct and fully perfect their accumulation of wholesome dharmas; in order that all sentient beings may skillfully enter the realms of all Buddhas and pervade them completely.
Commentary: Because it enables all sentient beings to attain a mind that is equally pure. All acts of giving are purified and will reach the other shore.
For it causes all sentient beings to respectfully uphold the pure precepts of all Buddhas. All precepts and disciplinary rules are purified, and they will reach the other shore.
Because it enables all sentient beings to attain great forbearance. All forms of patience are perfected, and one will reach the other shore. What is forbearance? It means that when people are unkind to you, or even mistreat you, you must still be patient.
For it causes all sentient beings to abide in the Perfection of Diligence, without becoming lazy or heedless. If they are constantly diligent during the six periods of day and night, they will reach the other shore.
In order to enable all sentient beings to abide in immeasurable states of meditation, give rise to all kinds of spiritual powers and transformations, and have all kinds of wisdom manifest before them. There are two Dharma approaches to seeking wisdom. The first is to delve deeply into the storehouse of the sutras, so that wisdom becomes like the ocean. The second is to meditate and sit in meditation; fundamental wisdom then manifests. This is also the wisdom of liberation that reaches the other shore.
For it enables all sentient beings to know that all dharmas are inherently without self-nature, and that their characteristics are always naturally quiescent. Only by attaining the wisdom of Prajñā—not worldly knowledge and clever eloquence—can one clearly illuminate the true nature of all dharmas and reach the other shore.
In order to enable all sentient beings to fully realize the immeasurable, boundless Dharma realm and attain purity. We are in the Dharma realm like a speck of dust. Not only are human beings like specks of dust, but worlds are as well. The Dharma realm has four phases: formation, abiding, decay, and emptiness. During formation, things come into being little by little. During abiding, humankind evolves and becomes more and more civilized. But you must understand that when evolution and civilization reach their peak, the world will be destroyed. Why? At that time, people will no longer need airplanes; everyone will have spiritual powers and be able to fly through the air without obstruction. Every pore on the human body will be able to speak and hear all kinds of sounds, so telephones will be unnecessary. No matter how far apart two people are, they will be able to talk to each other as if they were face to face. When this level is reached, the earth will naturally no longer exist. What is the reason for this? The secrets of the universe will have been exposed, making survival impossible, and so the world will be destroyed.
Simply put, all human beings share the three poisons of greed, anger, and delusion. Because of these three poisons, toxic energy is created and fills the entire void. The void becomes polluted and impure; when people breathe it in, they are gradually poisoned, naturally leading to the extinction of humanity. This is like the destruction of the Earth.
Because of greed, anger, and delusion, people fight one another, families fight one another, countries fight one another, and Earth and other planets fight one another, bringing the universe to mutual destruction and creating dangers like the emergence of the three great calamities.
Because of such a relationship, the Dharma realm is impure. Perhaps a Bodhisattva makes a vow so that the Dharma realm will not be destroyed, but will instead become complete and pure again, transforming all negative energies into auspiciousness.
In order to enable all sentient beings to fully perfect all supernatural powers. How does one attain supernatural powers? First, one must diligently cultivate precepts, concentration, and wisdom. When cultivation is brought to completion, all greed, anger, and delusion will be eradicated. At that time, one will fully possess the realm of the six supernatural powers. One will know that supernatural powers are accomplished through pure wholesome roots.
Because it causes all sentient beings to abide in the practice of equality, cultivate all kinds of roots of goodness, accumulate them to perfection, and dedicate them to sentient beings.
For it enables all sentient beings to skillfully enter the realms of the Buddhas of the ten directions, which pervade everywhere. To enter the realm of one Buddha is to enter the realms of all Buddhas. Thus: “The one becomes the innumerable, and the innumerable becomes the one”—this is the realm of perfect interpenetration without obstruction in the Avatamsaka Sutra.
In order to universally purify the bodily, verbal, and mental karma of all sentient beings. In order to universally purify the karmic results of all sentient beings’ wholesome actions. In order to enable all sentient beings to fully understand all dharmas, and thereby be universally purified. In order to enable all sentient beings to fully understand the true meaning, and thereby be universally purified. In order to enable all sentient beings to practice all excellent conduct, and thereby be universally purified. In order to enable all sentient beings to fulfill all the great vows of the Bodhisattvas, and thereby be universally purified. In order to enable all sentient beings to attain all merit and wisdom, and thereby be universally purified. In order to enable all sentient beings to perfect all wholesome roots of the same essence, and to dedicate them so as to give rise to the vehicle of omniscience, universally and completely. In order to enable all sentient beings to adorn and purify all the lands of all Buddhas, universally and completely. In order to enable all sentient beings to see all Buddhas without attachment, universally and completely.
Commentary: Because it causes all sentient beings to purify the three karmas of body, speech, and mind. When bodily karma is pure, one does not kill, steal, or engage in sexual misconduct. When speech is pure, one does not lie, speak fancifully, sow discord, or revile others. When the mind is pure, there is no greed, anger, or delusion. In short, the three pure karmas are the ten wholesome deeds; the three defiled karmas are the ten unwholesome deeds.
Because it enables all sentient beings to purify their wholesome karma and bring their karmic rewards to completion. That is, they do not give rise to delusion, create karma, or undergo retribution; there is no cause and effect or karmic retribution. In studying the Buddhadharma, one must believe in cause and effect, must not misunderstand it, and still less deny it.
For it enables all sentient beings who thoroughly understand and penetrate the principle of the true nature of all phenomena to attain purity.
Everyone, pay attention! The purpose of studying the Buddhadharma is to seek wisdom. You should become more and more intelligent, not more and more confused. Some people become more arrogant the more they study, and more conceited the more they practice. They act superior toward their fellow practitioners. These thoughts are unacceptable. If you have them, you must change your ways promptly; otherwise, there will be a place for you in hell.
Some people say, “The text of the Avatamsaka Sutra goes on and on, repeating itself, and is truly meaningless.” That is because your virtue is insufficient and your roots of goodness are not deep enough for you to have such a thought. If your karmic obstructions are purified, then listening to the sutra at any time will be like drinking sweet dew. In short, if you fall asleep while listening to the sutra, you must turn inward and reflect, asking yourself why. There must be a reason.
The conduct and thoughts of Bodhisattvas differ from those of ordinary people like us. Ordinary people think only of themselves and not of others. Bodhisattvas, however, think only of benefiting sentient beings and not of benefiting themselves. Ordinary people think Bodhisattvas are foolish. Some people say, “If you aren’t selfish, heaven and earth will destroy you.” That is precisely a manifestation of lacking compassion. Those who truly study the Buddhadharma can forget themselves for the sake of the Dharma and embody the spirit of giving fearlessness.
For it enables all sentient beings to understand and fully comprehend all true principles, and to become completely pure.
Because it causes all sentient beings and all sublime practices to become completely pure.
Our conduct is sometimes reasonable, that is, pure. At other times it is unreasonable, that is, impure. Purity belongs to the pure dharmas, while impurity belongs to the defiled dharmas. The Bodhisattva’s practice is pure and undefiled. Why? Because everything a Bodhisattva cultivates is pure practice.
For the sake of all sentient beings, the Bodhisattva’s great vows arise: to benefit sentient beings and lead them away from the sea of suffering. For example, the four great vows:
“Sentient beings are countless; I vow to liberate them all.
Afflictions are endless; I vow to extinguish them all.
Dharma gates are immeasurable; I vow to learn them all.
The Buddha Way is unsurpassed; I vow to attain it.”
A brief explanation is as follows: Sentient beings are limitless in number, yet Bodhisattvas vow to deliver them. Even if they cannot deliver them all, they still wish to do so. Afflictions are endless, and everyone has afflictions. How many are there? There are eighty-four thousand, so there are eighty-four thousand Dharma methods to counteract them. Yet Bodhisattvas vow to eradicate all afflictions. Dharma methods are immeasurable, and Bodhisattvas vow to learn them all. The attainment of Buddhahood is unsurpassed, and Bodhisattvas vow to attain Buddhahood. The Bodhisattvas’ great vows are all pure.
Because it causes all sentient beings to attain all merits and virtues, and omniscient wisdom, all of which are purified.
For it enables all sentient beings to accomplish all roots of goodness as one body—that is, to share the great compassion of one body, regarding others as oneself, with no distinction between self and others. Dedicate these merits to ultimate reality, to bodhi, and to sentient beings. The vehicle of omniscient wisdom arises, and all are fully perfected.
So that all sentient beings may adorn and purify all pure Buddha lands, and all may be brought to completion.
Because it enables all sentient beings to see all the Buddhas of the ten directions and three periods of time without becoming attached to the Buddhas, they all attain the realm of perfection.
In order that all sentient beings may possess all the excellent marks and signs, and may fully perfect the adornments of merit; in order that all sentient beings may attain the sixty kinds of voice, speak truthfully so that all may trust and accept their words, and be adorned with a hundred thousand kinds of Dharma, thereby fully perfecting the Tathāgata’s unobstructed meritorious wondrous voice; in order that all sentient beings may accomplish the adornment of the ten powers and an unobstructed, impartial mind; in order that all sentient beings may attain the inexhaustible illumination of the Dharma of all Buddhas and fully perfect all eloquence; in order that all sentient beings may attain supreme fearlessness and the lion’s roar of the hero among humans; in order that all sentient beings may attain all knowledge and turn the nonretrogressing, inexhaustible Wheel of Dharma; in order that all sentient beings may understand all dharmas and fully perfect their elucidation, instruction, and exposition; in order that all sentient beings may cultivate pure, wholesome dharmas at the proper time and fully perfect them; in order that all sentient beings may accomplish the purity of the unsurpassed Dharma treasure of the Guide; in order that all sentient beings may fully perfect a single adornment, immeasurable adornments, the great adornment, and the adornments of all Buddhas; and in order that all sentient beings may enter equally into all the realms of the three times and pervade them completely.
Commentary: To cause all sentient beings to be endowed with the thirty-two marks of excellence and eighty subsidiary characteristics, adorned with immeasurable merit and virtue, all perfectly complete.
For it enables all sentient beings to attain the sixteen kinds of the Tathagata’s voice. Every word spoken is truthful and never false, causing everyone to believe and accept it. With hundreds of thousands of wondrous teachings, all wondrous sounds are adorned, and the Tathagata’s unobstructed wondrous-sound merits are all perfected.
What are the sixteen kinds of sounds? They are: the sound that flows and nourishes, the soft and gentle sound, the pleasing sound, the delightful sound, the pure sound, the undefiled sound, the clear sound, the sweet sound, the pleasant-to-hear sound, the noble sound, the complete sound, the harmonious sound, the sound that is not shrill, the sound that is not harsh, the gentle sound, the sound agreeable to the ear, the sound that pleases the body, the sound that gives rise to courage in the mind, the sound that gladdens the mind, the delightful sound, the sound free from torment, the sound that is like a command, the sound that understands clearly, the distinct sound, the kind and loving sound, the sound that brings forth joy, the sound that makes them feel as though commanded, the sound that enables them to understand clearly, the sound that accords with reason, the beneficial sound, the sound free from accumulated faults, the sound like a lion’s roar, the sound like a dragon’s, the sound like thunderclouds, the sound like the Dragon King’s, the sound like the beautiful singing of a Kinnara, the sound like a Kalavinka bird’s, the sound like Brahmā’s, the sound like a Jivamjivaka bird’s, the beautiful sound like that of the god Indra, the sound like a drum, the sound that is not high, the sound that is not low, the sound that does not blend into all sounds, the sound that is not diminished, the sound that is not broken, the sound that is not defiled, the sound without expectation, the complete sound, the adorned sound, the manifest sound, the sound that encompasses every kind of sound, the sound suited to all faculties, the sound that does not slander, the sound that does not shift lightly, the sound that does not waver, the sound that enters all assemblies, the sound complete in all its characteristics, the sound that gladdens the minds of beings, the sound that speaks to the minds and conduct of beings, the sound that enters the minds of beings and delights them, and the sound that accords with the faith and understanding of beings.
All dharmas in the world are relative. The supramundane Dharma is absolute, while worldly dharmas are relative. Relative means good versus evil, right versus wrong, yin versus yang, light versus darkness, day versus night. In short, everything is relative to everything else. Therefore:
Without good, evil is not revealed;
without disobedience, filial piety is not revealed;
without yin, yang is not revealed;
without right, wrong is not revealed.
All worldly dharmas are relative. Those who cultivate the Dharma that transcends the world must go beyond the relative. Therefore, the Sixth Patriarch, the Great Master, said: “Do not think of good; do not think of evil. At that very moment is the original face of Senior Monk Ming.” This is going beyond dualistic opposites. When there is neither good nor evil, that is the absolute Dharma.
We all revolve within the relative. One thought gives rise to a good thought, the next to an evil thought; one thought gives rise to a right thought, the next to a wrong thought; one thought gives rise to yin, the next to yang; one thought gives rise to right mindfulness, the next to wrong thought. In other words, we keep circling endlessly among opposites, unable to go beyond this cycle.
But when goodness reaches its extreme, a thought of evil arises; when evil reaches its extreme, a thought of goodness arises. When right reaches its extreme, it becomes wrong; when wrong reaches its extreme, it becomes right. When yang reaches its extreme, it becomes yin; when yin reaches its extreme, it becomes yang. When brightness reaches its extreme, it becomes darkness; when darkness reaches its extreme, it becomes brightness. All things transform within the realm of relative phenomena; everything in the universe is expounding the wondrous Dharma. However, we are veiled by ignorance and do not clearly recognize this realm. We continue to drift within it, endlessly adrift. If we wish to put an end to the karmic retribution that arises from duality, we must cultivate the practice of thinking neither of good nor of evil.
Within the Dharma, an inconceivable realm appears. If one leaves behind dualistic phenomena, there is no way to clearly understand what it is like.
There is a story about Mrs. Trieu Qua Tuong, who lives in Los Angeles. Her husband is a doctor. She has a strange illness: rough, bumpy sores appeared all over her body, beneath her skin and in her flesh. When she got up in the morning, she had to move around for a while before she could get out of bed. Her husband was unable to cure her. Later, she went to Taiwan to seek treatment from a renowned doctor. They said her condition was an unusual, complex illness and treated it with acupuncture. She underwent acupuncture for more than three months, but saw no improvement, so she returned to the United States. However, her mobility was very limited.
At that time, a friend introduced her to taking refuge in the Three Jewels, and a miracle immediately occurred. She went to Gold Mountain Monastery in San Francisco to attend a meditation retreat. While sitting in the meditation hall, she felt countless bright lamps shining on her, and a warmth flowed from her head down to her feet, making her feel very comfortable and at ease. When she left the meditation hall and went to the kitchen, the warmth disappeared. When she returned to the meditation hall, it came back. This happened many times. As a result, her illness was cured without medicine. It was truly inconceivable and wondrous beyond words. Therefore, people cannot use the thoughts of ordinary beings to investigate the true meaning of the Buddhadharma.
Because Bodhisattvas seek to enable all sentient beings to attain the Buddha’s ten powers, to adorn and purify, and to perfect the unobstructed mind of great loving-kindness, compassion, sympathetic joy, and equanimity, they must cultivate the Bodhisattva path.
For it enables all sentient beings to attain the inexhaustible Dharma treasury of the radiance of all Buddhas and to fully perfect all unobstructed eloquence.
In order to enable all sentient beings to attain the unsurpassed fruition, become fearless, and be heroes among humankind, ascend the jeweled lion throne, roar the lion’s roar, expound the wondrous Dharma, and teach and transform sentient beings, awakening them to the fact that everything in the world is suffering, emptiness, impermanence, and non-self.
In order to enable all sentient beings to attain omniscient wisdom and to constantly turn the inexhaustible, nonretrogressing Wheel of Dharma.
Because it enables all sentient beings to thoroughly understand all the Buddha-dharmas, reveal all the Buddha-dharmas, and expound all the Buddha-dharmas, bringing them all to perfect completion.
In order to enable all sentient beings to cultivate pure, wholesome Dharma at all times and bring it all to perfection.
For it enables all sentient beings to attain the unsurpassed precious Dharma of the Guru, and to become equal and pure.
For it causes all sentient beings to be fully perfected, whether in a single adornment, in immeasurable adornments, in great adornment, or in the pure adornment of the Buddhas’ places of enlightenment.
Because it causes all sentient beings to enter equally into the entire realm of all the Buddhas of the three times, all becoming fully perfected.
The Bodhisattva’s aspiration is impartial: to love others as oneself, cultivate every root of goodness, and dedicate it all to sentient beings without keeping anything for oneself. We must learn this spirit and strive to do as the Bodhisattvas do.
So that all beings may be able to visit every Buddha-land and hear and receive the true Dharma everywhere; so that their wisdom and benefits may be revered by the world and be equal to those of the Buddhas; so that they may know all dharmas with omniscient wisdom, fully and universally; so that they may practice unshakable karma and fully attain unobstructed results; so that all their faculties may attain supernatural powers and they may know the faculties of all beings; so that they may attain undiscriminating, impartial wisdom and be universally purified in the Dharma of the one characteristic; so that they may accord with principle and the unconditioned, and fully possess all roots of goodness; so that they may clearly understand all the sovereign supernatural powers of the Bodhisattvas; so that they may attain the inexhaustible merits of all Buddhas, with merit and wisdom alike equal; and so that they may bring forth the mind of enlightenment and understand all dharmas as equal and of one characteristic, without omission or deficiency.
Commentary: For it enables all sentient beings to go to all the Buddha-lands throughout the ten directions and the three times, and to listen to, receive, and uphold all the true Dharma.
Because it enables all sentient beings to possess wisdom that benefits sentient beings, serves as an object of faith for the sentient beings of the world, and is revered by everyone like the Buddha.
For it enables all sentient beings, through the wisdom of omniscience, to clearly understand all the Buddha-dharmas, all of which are perfectly complete.
So that all sentient beings may cultivate samadhi, remain unmoved by any states, attain unobstructed fruition, and bring everything to perfection.
Because it enables all the faculties of sentient beings—the eyes, ears, nose, tongue, body, and mind—to possess wondrous spiritual powers and functions, and to know clearly the faculties and dispositions of all sentient beings. Once these are clearly known, ordinary Dharma methods are used to counteract them; thus, “Prescribe medicine according to the illness; when the medicine arrives, the illness is cured.” For it enables all sentient beings to attain impartial wisdom, free of distinctions, and to be entirely pure in the Dharma of a single aspect. This means that they also attain purity in every kind of Dharma aspect.
Because it causes all sentient beings not to contradict the truth, which is also the principle and substance of true reality. All roots of goodness are fully perfected and pure.
For it enables all sentient beings to fully understand and penetrate all the Bodhisattva’s supernatural powers and sovereign mastery.
Because it enables all sentient beings to attain the inexhaustible treasury of Dharma merits of all the Buddhas. Blessings are complete, wisdom is complete, and all are equal.
For it causes all sentient beings to give rise to the bodhi mind and clearly understand that all dharmas are equal in one characteristic, with nothing that is not complete.
So that all sentient beings may understand the true Dharma and become the world’s supreme field of merit and virtue.
So that all sentient beings may accomplish impartial, pure great compassion and become a powerful field of merit for all donors.
So that all sentient beings may be supremely steadfast and incapable of destroying themselves.
So that all sentient beings may benefit everyone who sees them and be impossible to overcome.
So that all sentient beings may fulfill and perfect the supreme impartial mind.
So that all sentient beings may skillfully understand all phenomena and attain great fearlessness.
So that all sentient beings may emit a single ray of light that shines universally throughout all the worlds in the ten directions.
So that all sentient beings may universally cultivate every bodhisattva practice of diligence without slackening or regression.
So that all sentient beings may, through a single practice and vow, universally fulfill every practice and vow.
So that all sentient beings may, with a single wondrous sound, enable all who hear it to understand.
Commentary: Because it enables all sentient beings to clearly understand and penetrate the treasury of the eye of the true Dharma, making them the world’s supreme field of merit.
Because it enables all sentient beings to attain the pure, impartial mind of great compassion and serves as a great field of merit for all who give.
Because it causes all sentient beings to develop the foremost, unwavering faith. That faith cannot be obstructed or destroyed.
Because it enables all sentient beings, whatever they see, to attain great benefit. That benefit cannot be subdued.
Studying and listening to the Buddha’s teachings must still be accompanied by practicing them. If one only studies and listens, without putting them into practice, it is like talking about food and counting jewels—of no benefit. Therefore: “All day long, counting jewels” I don’t have a single đồng.
Where the Dharma is not practiced.
The same is true of mistakes, too.
In Buddhism, the greatest emphasis is placed on putting the teachings into practice. For example, if you study the practice of giving, you must give. If you study the practice of upholding the precepts, you must uphold the precepts. If you study the practice of patience, you must be patient. If you study the practice of diligence, you must diligently persevere. If you study the practice of meditation, you must cultivate meditation. If you study the practice of Prajna, you must have wisdom. Everything must be put into practice; it is not enough to study without practicing. And your practice must be genuine, not careless. Only by applying yourself in this way can you truly benefit from the teachings.
I often say to you: “Everything is a test
Let’s see what you do
When faced with circumstances, you don’t recognize them
You must train again from the beginning.”
Studying the Buddha’s teachings means putting them into practice, not merely talking about them. Therefore:
“A zhang of talk is no match for a chi of action.”
Everyone! Please pay attention to this important point! You must diligently cultivate faith, understanding, practice, and realization! You must also have a spirit of loving-kindness, compassion, sympathetic joy, and equanimity; only then are you truly studying the Buddha’s Dharma.
Because it enables all sentient beings to perfect the supreme, impartial mind of generosity.
Because it enables all sentient beings to skillfully understand and penetrate the meaning of all dharmas, and to attain fearlessness.
Because it causes all sentient beings to emit a kind of great radiance that shines throughout the worlds in the ten directions.
Because it causes all sentient beings to cultivate all the Bodhisattva’s practices with diligence everywhere, without laziness or regression.
In order to enable all sentient beings, through one perfected practice and vow, to perfect all their practices and vows. For this reason, the Bodhisattva cultivates various roots of goodness and dedicates them all to all sentient beings.
Because, through a single wondrous sound, it enables all sentient beings everywhere to hear that wondrous sound and fully understand the true meaning of all dharmas.
In order that all sentient beings may fully possess all the pure minds of Bodhisattvas; in order that all sentient beings may universally encounter all spiritual friends and serve them all; in order that all sentient beings may practice the Bodhisattva path and ceaselessly tame sentient beings; in order that all sentient beings may possess every sound through wondrous eloquence and expound extensively according to their capacities without end; in order that all sentient beings may know all minds with a single mind and equally dedicate all roots of goodness; in order that all sentient beings may always delight in accumulating all roots of goodness and establish sentient beings in pure wisdom; in order that all sentient beings may attain omniscience and bodies purified through merit and wisdom; in order that all sentient beings may thoroughly know the roots of goodness of all sentient beings, observe and dedicate them, and bring them all to completion.
Commentary: Because it enables all sentient beings to fully perfect the pure mind of all Bodhisattvas.
Because it enables all sentient beings everywhere to meet virtuous spiritual friends and fully serve and make offerings to them.
Because he causes all sentient beings to practice the practices that Bodhisattvas practice, tames all sentient beings, and never rests.
In order to benefit all sentient beings, they employ wondrous eloquence, complete in every kind of sound, adapting to the faculties of sentient beings. Thus: “They observe beings’ faculties and preach the Dharma accordingly.” They broadly expound inexhaustible principles and meanings. These principles and meanings are like the waves of the ocean, never ceasing.
One sound encompasses all sounds, one Dharma encompasses all dharmas, and one meaning encompasses all meanings—this is the realm of perfect interpenetration without obstruction in the Avatamsaka Sutra.
In order to enable all sentient beings to know the minds of all sentient beings by means of the mind of a single sentient being, one fully accumulates all kinds of roots of goodness and dedicates them equally to sentient beings.
For it causes all sentient beings to always joyfully accumulate all roots of goodness and establishes them in pure wisdom.
Because it enables all sentient beings to attain omniscient wisdom, all merits and virtues, and a pure wisdom body.
For the sake of all sentient beings, skillfully discern the wholesome roots of all sentient beings, contemplate them, and dedicate [the merit] to sentient beings.
For the sake of enabling all sentient beings to attain omniscient wisdom and fully perfect equal, complete awakening; for the sake of enabling all sentient beings to attain the wisdom of complete supernatural powers, manifesting in one place and manifesting in all places; for the sake of enabling all sentient beings to attain the wisdom of universal adornment, adorning and purifying one assembly, and adorning and purifying all assemblies; for the sake of enabling all sentient beings to see all Buddha-lands throughout one Buddha-land; for the sake of enabling all sentient beings to adorn all Buddha-lands, pervasively and universally, with every kind of adornment, indescribable adornments, immeasurable adornments, and inexhaustible adornments; for the sake of enabling all sentient beings to understand completely the profound meaning of every Dharma; for the sake of enabling all sentient beings to attain the supreme, foremost, sovereign supernatural powers of all the Tathāgatas; for the sake of enabling all sentient beings to attain the sovereign supernatural powers of all merits, which are neither identical nor distinct; for the sake of enabling all sentient beings to possess every equal root of goodness and to be consecrated by all Buddhas; and for the sake of enabling all sentient beings to perfect a pure body of wisdom and become supreme and foremost among all forms of existence.
Commentary: Because it enables all sentient beings to attain omniscient wisdom, realize Unsurpassed, True, Equal, and Perfect Enlightenment, and fully become Buddhas.
Because it enables all sentient beings to attain complete spiritual powers and wisdom. When it appears in the world in one place, all worlds likewise appear in the world simultaneously. These spiritual powers operate freely and spontaneously, beyond conception.
In order to enable all sentient beings to attain the adornment of wisdom, adorn and purify one Dharma assembly, and all Dharma assemblies are adorned and purified.
For it causes all sentient beings born in the land of each Buddha to see all the Buddha lands. Drawing near to one Buddha is the same as drawing near to all Buddhas. Making offerings to one Buddha is also making offerings to all Buddhas. Why? Because all Buddhas share one Dharma body.
Because it causes all sentient beings to use every kind of adornment—adornments beyond description—to adorn all the Buddha lands throughout the ten directions and the three times, everywhere without exception.
Because it enables all sentient beings to decisively and thoroughly understand the profound meaning of the Dharma in the teachings expounded by all Buddhas.
Because it enables all sentient beings to attain the supreme and foremost wondrous, freely functioning spiritual powers of all the Buddhas.
Because it enables all sentient beings to attain all merits and virtues, neither one nor different, and to possess miraculous powers and wondrous functions at will.
Because it enables all sentient beings to be equally endowed with every root of goodness, to receive consecration from all the Buddhas of the ten directions and the three times, and to be assured of which world they will attain Buddhahood in, what their Buddha-name will be, and how many kalpas they will live? For it enables all sentient beings to fully perfect the pure wisdom body, the most exalted and supreme in the Three Realms and Twenty-Five Realms.
O sons of the Buddha! The Bodhisattva Mahāsattva, being thus compassionate, benefits and brings happiness to all sentient beings, causes them all to become pure and free from envy, enables them to attain a superior and wondrous birth, and endows them with great majesty and virtue. They give rise to great faith and understanding, and forever abandon anger and all defilements. Their minds are pure, sincere, and gentle, free from deceit, crookedness, delusion, and ignorance. They practice the path of renunciation, and their steadfast, indestructible, impartial minds never regress. They fully accomplish the power of the pure Dharma, free from affliction and error, and skillfully dedicate their merit. They constantly cultivate right conduct to discipline sentient beings, eradicate all unwholesome deeds, and cultivate every root of goodness through ascetic practices.
Commentary: Bodhisattva Vajradhvaja once again addressed the great disciples of the Buddha: “When great Bodhisattvas cultivate the Bodhisattva path, as stated earlier, they are compassionate toward all sentient beings and wish for all sentient beings to be free from suffering and attain happiness. They benefit all sentient beings and bring peace and happiness to all sentient beings. They enable all sentient beings to become pure, to leave behind thoughts of stinginess and jealousy, and to receive sublime and wondrous happiness in the future.
“They are endowed with great majestic virtue and give rise to great faith and understanding. They forever leave behind all anger and defilement. Their minds are pure and free of false thoughts, and they are very straightforward and gentle. They have no stubbornness, no flattery, no deceit, no delusion, and no ignorance. The light of wisdom is always manifest before them.
“They cultivate practices that transcend the three realms, remaining steadfast as a diamond and impossible to destroy. Their equanimous minds never waver. They cultivate pure, wholesome dharmas, bringing them to complete fulfillment, perfectly interfused and unobstructed. They are free of afflictions and loss, and use skillful means to dedicate merit for the sake of sentient beings.
“They do this so that all sentient beings will always cultivate the right practices, which are also the true Dharma. Bodhisattvas use skillful means to subdue all stubborn sentient beings, eradicate all their unwholesome karma, and help their wholesome karma grow. They practice every kind of hardship in order to attain all roots of goodness.” Wholesome karma means the ten wholesome deeds: when the three karmas of body, speech, and mind are pure, that means all ten wholesome deeds are present; when the three karmas of body, speech, and mind are defiled, that means the ten unwholesome deeds. This is the foundation of Buddhism. Lay practitioners must cultivate:
“Do no evil.
Do good.” Monastics must practice:
“Diligently cultivate morality, concentration, and wisdom;
Eliminate greed, hatred, and delusion.”
Moreover, he exhorts sentient beings to cultivate, doing so universally for all sentient beings who undergo every kind of suffering. With the eye of great wisdom, he contemplates all roots of goodness, knowing that they all have wisdom as their nature, and skillfully dedicates them to all sentient beings. This is in order to enable all sentient beings to abide securely in every realm of pure merit; to enable all sentient beings to embrace every root of goodness, knowing the nature and meaning of all merits; to enable all sentient beings to purify all their roots of goodness; to enable all sentient beings to plant wholesome Dharmas in the realm of the field of merit with minds free of regret; to enable all sentient beings to embrace all sentient beings universally, leading each one toward omniscience; and to enable all sentient beings to embrace universally every root of goodness they possess, each one corresponding to an equal dedication.
Commentary: The Bodhisattva further exhorts all sentient beings, causing them to cultivate the Right Dharma. For the sake of all sentient beings endowed with consciousness, he takes upon himself, in their place, all suffering and afflictions. With the eye of great wisdom, he observes the roots of goodness of sentient beings and knows that all sentient beings have prajñā wisdom as their nature. He then uses skillful Dharma-gates to dedicate [merit] for the sake of sentient beings.
Because it enables all sentient beings to abide in all pure virtues.
Because it causes all sentient beings to accumulate, embrace, and cherish all roots of goodness, and to know all the qualities of merit and all principles.
Because it causes all sentient beings to completely purify every kind of wholesome root.
Because it enables all sentient beings to plant every kind of wholesome dharma in the field of merit—that is, to give away all their inner and outer wealth without regret. Why do we not have blessings and good fortune? Because in the past we did not cultivate the field of merit. If we had planted wholesome roots before, we would have blessings and good fortune in this life.
For it causes all sentient beings—embracing every single sentient being—to attain omniscient wisdom.
In order to enable all sentient beings to embrace every wholesome root. Each wholesome root is dedicated to sentient beings with an impartial mind, without distinguishing between one and another; all are equal and on an equal footing with one another.
Furthermore, with all these roots of goodness, may they dedicate them in this way: May all beings ultimately be secure; may all beings ultimately be pure; may all beings ultimately be blissful; may all beings ultimately be liberated; may all beings ultimately be equal; may all beings ultimately understand fully; may all beings ultimately abide in all pure Dharmas; may all beings attain unobstructed vision; may all beings skillfully train their minds; may all beings be endowed with the ten powers and tame sentient beings.
Again, dedicate these roots of goodness in this way: May all sentient beings ultimately attain peace and safety. May all sentient beings ultimately attain purity. May all sentient beings ultimately attain bliss. May all sentient beings ultimately attain liberation. May all sentient beings ultimately attain equality. May all sentient beings ultimately attain full understanding. May all sentient beings ultimately abide in the pure, wholesome dharmas. May all sentient beings attain unobstructed vision. May all sentient beings skillfully discipline their own minds. May all sentient beings be complete in the ten powers and able to discipline sentient beings.
The Bodhisattva further dedicates the various roots of goodness to sentient beings as follows:
“May all sentient beings attain great benefit:”
May all beings attain ultimate peace and security.
May all beings attain ultimate purity.
May all beings attain ultimate bliss.
May all beings attain ultimate liberation.
May all beings attain ultimate equality.
May all beings attain ultimate understanding—that is, understanding the realm: the person can transform circumstances, but circumstances cannot transform the person. Therefore:
“When the nature is still, demons are subdued, and joy comes day after day;
When deluded thoughts do not arise, peace is found everywhere.” May all living beings attain ultimate abiding in the pure white Dharma, which is also the pure Dharma.
May all living beings attain the unobstructed eye of wisdom and clearly understand the truth.
May all living beings skillfully discipline their own minds and be free of afflictions. Why do we give rise to afflictions at all times and in all places? Because we cannot discipline our own minds. If we can discipline our minds, all afflictions will disappear. The most important thing in cultivation is to discipline our own minds. Attending a Chan session or a Buddha-recitation session is a way to discipline the mind and body, so that the mind no longer has greed, anger, or delusion, and the body no longer kills, steals, or engages in sexual misconduct. This is the best method of cultivation.
May all living beings possess the Buddha’s ten powers and be able to subdue beings in the nine Dharma realms.
Buddha’s children! When a Bodhisattva Mahāsattva dedicates merit in this way, they do not cling to karma, to its fruit, to the body, to things, to a world, to a direction, to sentient beings, to the absence of sentient beings, to all dharmas, or to the absence of all dharmas.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practicing the Bodhisattva path makes such a dedication, they do not cling to wholesome karma or unwholesome karma, nor to wholesome or unwholesome retribution. In short, they cling to nothing at all. Why? Because the Bodhisattva sees that the nature of karma and the nature of retribution are both empty, and so does not cling to them. The Bodhisattva also does not cling to the body or to things. Therefore: “Internally, do not cling to body and mind;
externally, do not cling to things.” Neither attached to realms nor attached to directions. In short, neither attached to the lands of the ten directions nor attached to all directions. Neither attached to all sentient beings nor attached to the absence of sentient beings. Neither attached to all phenomena nor attached to the absence of all phenomena. This is the Bodhisattva’s realm of nonattachment.
O children of the Buddha! When a Bodhisattva Mahāsattva makes such a dedication of merit, they universally bestow these roots of goodness upon the world, wishing that all sentient beings may fulfill the wisdom of the Buddha, attain pure minds, have clear and radiant wisdom, remain tranquil within, remain unmoved by external conditions, and increase and bring to fulfillment the seeds of the Buddhas of the three times.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path and dedicates merit in this way, they give the wholesome roots they have cultivated and accumulated to all beings throughout the world. They vow that all beings will fully attain the Buddha’s omniscient wisdom and obtain pure, undefiled minds. With wisdom, they can then understand the ultimate truth and true nature of all phenomena. Their inner minds are pure and tranquil; when they encounter external circumstances, their minds remain unmoved, and they are at ease wherever they are. They nurture and fulfill the seed-nature of all Buddhas of the three times and ten directions.
Disciples of the Buddha! When a Bodhisattva Mahāsattva practices this dedication of merit, he surpasses all others, and none can surpass him. The words of all the worlds, joined together in praise of him, could never praise him completely. He universally cultivates all the practices of the Bodhisattvas, can go to all Buddha-lands, and can see all the Buddhas without any obstruction. He can also universally see the practices of the Bodhisattvas in all worlds and, through skillful means, explain to all beings the profound meanings of the phrases of all Dharmas. Having attained dhāraṇīs, he expounds the wondrous Dharma without interruption until the end of future kalpas.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Bodhisattva path and practices the Dharma-gate of dedication in this way, this surpasses all worldly merit; nothing is greater. All the words of all the worlds join in praising and extolling the Bodhisattva’s cultivation of the merit of dedication. It cannot be fully praised using only one kind of words and writing; even if every kind of words and writing were used to praise it, it still could not be fully praised.
The Bodhisattva universally cultivates the practices of the six perfections and the myriad practices. The Bodhisattva is also able to travel to all the Buddha-lands in the ten directions and behold all the immeasurable Buddhas without any obstruction. The Bodhisattva also beholds throughout all worlds the practices cultivated by the great Bodhisattvas. Using skillful means, the Bodhisattva explains for all sentient beings the principles of the five kinds of dharmas: form dharmas, mind dharmas, mental-factor dharmas, dharmas not associated with mind, and unconditioned dharmas. What is the meaning of each sentence? What is the meaning of each word? The Bodhisattva explains them all in detail.
Having attained the meaning of dhāraṇī, the Bodhisattva expounds the wondrous Dharma for all sentient beings. Throughout all future kalpas, the Bodhisattva continues to expound it without cease, turning the great Wheel of Dharma for sentient beings without fear of hardship or adversity, and never stopping.
For the sake of sentient beings, moment by moment, throughout inexpressible, inexpressible worlds, like reflections, they manifest their bodies everywhere to make offerings to all Buddhas. Moment by moment, they adorn and purify inexpressible, inexpressible Buddha-lands, causing them all to pervade everywhere, and cultivate the wisdom of adorning and purifying Buddha-lands without ever tiring of it. Moment by moment, they bring inexpressible, inexpressible hundreds of thousands of millions of nayutas of sentient beings to purity and accomplishment, and to equal fulfillment.
Commentary: For the sake of all sentient beings, the Bodhisattva, in every thought-moment, manifests their body everywhere throughout ineffable, ineffable worlds, like reflections, making offerings to all the Buddhas. In every thought-moment, they adorn and purify ineffable, ineffable Buddha-lands, causing this to extend everywhere. They practice adorning and purifying Buddha-lands and increase all-wisdom, never growing weary or feeling that enough has been done. In every thought-moment, they enable ineffable, ineffable hundreds of thousands of millions of nayutas of sentient beings to attain purity, accomplishment, equality, and completeness, all fully perfected.
In all those lands, they should diligently cultivate all the pāramitās, take beings into their care, and accomplish pure karma. They attain unobstructed hearing; throughout inconceivable, innumerable Buddha worlds, they listen to and retain the Dharma wheel turned by each Tathāgata, diligently cultivating it without ever giving rise to a single thought of abandoning it. Abiding in nonattainment, without reliance, action, or attachment, and exercising the spiritual powers of a Bodhisattva, in a single instant—the time of a finger snap—they manifest bodies everywhere throughout inconceivable Buddha worlds and behold all the Bodhisattvas there as one.
Commentary: In all the lands of all the Buddhas, diligently cultivate every practice to reach the other shore. Gather in all sentient beings and enable them all to accomplish the pure path. Attain an unobstructed faculty of hearing, and in the innumerable, indescribable lands of the Buddhas, listen to and retain the Dharma as the Buddhas turn the Wheel of Dharma, diligently cultivating that Dharma. What Dharma? The six pāramitās and the myriad practices. In every moment, never give rise to the thought of abandoning any of the wondrous Dharmas. Although the Bodhisattva cultivates the practices, there is no attachment, no reliance, no doer, and no clinging. Through the Bodhisattva’s spiritual powers, in the space of a single instant or a snap of the fingers, they can manifest bodies throughout the innumerable, indescribable lands of the Buddhas to teach and transform sentient beings. They can also share the same understanding as the innumerable, indescribable Bodhisattvas in the ten directions.
O sons of the Buddha! When a Bodhisattva Mahāsattva cultivates the Bodhisattva practices in this way, he can already fulfill immeasurable, ineffable, ineffable pure merits, which recollection and praise cannot exhaust—how much more can he attain unsurpassed Bodhi, with all Buddha-lands equally pure, all sentient beings equally pure, all bodies equally pure, all faculties equally pure, all karmic results equally pure, all assemblies and bodhimaṇḍas equally pure, all perfect practices equally pure, all wisdom in skillful means concerning the Dharma equally pure, all the Tathāgatas’ dedications of their vows equally pure, and all the realms of the Buddhas’ supernatural powers equally pure.
Commentary: O disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path and cultivates the Bodhisattva practice of dedication in this way, they can still perfectly accomplish immeasurable, indescribable, ineffable pure merits. The merits of all the Buddhas can be recalled and praised, yet even through all the kalpas of the future, they could never be praised to their full extent. How much more so when a Bodhisattva attains unsurpassed bodhi and becomes a Buddha! The Bodhisattva causes all Buddha-lands throughout the ten directions to be equally pure and equally adorned. All sentient beings likewise attain equal purity. All bodies attain equal purity. All faculties attain equal purity. All karmic results attain equal purity. All Buddha’s places of enlightenment and assemblies attain equal purity. All perfected practices are equally pure. All teachings of skillful means and wisdom are equally pure. The dedication-to-sentient-beings Dharma-gate of all the great vows made by the Buddhas is equally pure. All the Buddhas’ realms of spiritual powers are equally pure.
O sons of the Buddha! When a Bodhisattva Mahāsattva dedicates merit in this way, he attains the Dharma-door of pure joy in all merits, perfected and adorned with immeasurable merit.
Commentary: O disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path and dedicates merit in this way, they attain the Dharma gate of all pure and joyful merits. The immeasurable merits they attain are both perfected and adorned.
When making such a dedication, sentient beings are not identical to all killing, and killing is not identical to all sentient beings. Killing sentient beings is not identical to karma, and karma is not identical to killing sentient beings. Thought is not identical to mind, and mind is not identical to thought. Thought and mind are not identical to the sphere of experience, and the sphere of experience is not identical to thought and mind. Karma is not identical to retribution, and retribution is not identical to karma. Karma is not identical to the karmic path, and the karmic path is not identical to karma. The nature of phenomena is not identical to their characteristics, and the characteristics of phenomena are not identical to their nature. The arising of phenomena is not identical to their nature, and the nature of phenomena is not identical to their arising. The equality of killing is not identical to the equality of sentient beings, and the equality of sentient beings is not identical to the equality of killing. The equality of all sentient beings is not identical to the equality of all phenomena, and the equality of all phenomena is not identical to the equality of all sentient beings. The equality of the sphere of freedom from desire is not identical to the equality of all sentient beings’ abiding, and the equality of all sentient beings’ abiding is not identical to the equality of the sphere of freedom from desire.
Commentary: When Bodhisattvas practice this dedication, the realms are also empty, and sentient beings are also empty. There is no attachment, and therefore no opposition. Sentient beings are not opposed to any realm, and realms are not opposed to any sentient beings. All the lands of the Buddhas and all the karmic results of sentient beings are not opposed to karma; nor is karma opposed to the Buddha lands or sentient beings. The thoughts of sentient beings are not opposed to the mind, and the mind is not opposed to thought. Thoughts and mind are not opposed to their objects, and their objects are not opposed to thoughts and mind. Everything that accords with one’s wishes is mutually unobstructed and in harmony. This is the realm in which principle and phenomena, and phenomena and phenomena, are unobstructed.
Sentient beings, because they are deluded, create all kinds of karma. Having created all kinds of karma, they then undergo all kinds of karmic retribution. Whatever karma they create, they undergo the corresponding retribution; the two cannot differ. The karma created does not differ from the retribution undergone, and the retribution undergone does not differ from the karma created. They are all related to one another. Karma does not differ from the path of karma, and the path of karma does not differ from karma. Therefore: “As the cause, so the result.” This is also the principle that planting wholesome causes yields wholesome results, while planting unwholesome causes yields unwholesome results; none of these differ from one another.
The nature of dharmas does not conflict with the characteristics of dharmas, and the characteristics of dharmas do not conflict with the nature of dharmas; they accord with and support one another. The arising of dharmas does not conflict with the nature of dharmas, and the nature of dharmas does not conflict with the arising of dharmas. The equality of Buddha-fields does not conflict with the equality of sentient beings, and the equality of sentient beings does not conflict with the equality of Buddhas; none of these conflict with one another. The equality of all sentient beings does not conflict with the equality of all dharmas, and the equality of all dharmas does not conflict with the equality of all sentient beings. The equality of the limit of freedom from desire (escape from the three realms) does not conflict with the equality of all sentient beings abiding, and the equality of all sentient beings abiding does not conflict with the equality of the limit of freedom from desire.
The past is not the future, and the future is not the past. The past and the future are not the present, and the present is neither the past nor the future. The equality of the world is not the equality of the Buddha, and the equality of the Buddha is not the equality of the world. The practice of a Bodhisattva is not omniscience, and omniscience is not the practice of a Bodhisattva.
Commentary: The past does not conflict with the future, and the future does not conflict with the past. The past and future do not conflict with the present, and the present does not conflict with the past and future; they do not conflict with one another. The equality of the world does not conflict with the equality of the Buddha, and the equality of the Buddha does not conflict with the equality of the world. The practices cultivated by Bodhisattvas do not conflict with all-encompassing wisdom, and all-encompassing wisdom does not conflict with the practices cultivated by Bodhisattvas. They support one another and do not conflict.
O disciples of the Buddha! When a Bodhisattva Mahāsattva makes such a dedication, they attain equality of karma, equality of retribution, equality of body, equality of skillful means, equality of vows, equality of all sentient beings, equality of all lands, equality of all practices, equality of all wisdom, and equality of the Buddhas of the three times. They attain the ability to serve all Buddhas, make offerings to all Bodhisattvas, plant all roots of goodness, fulfill all great vows, teach and transform all sentient beings, understand all karma, serve and make offerings to all good spiritual friends, enter the assemblies and places of enlightenment of all the pure congregations, penetrate all true teachings, and bring all wholesome qualities to perfection.
Commentary: O disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path and dedicates merit in this way, they attain equality in the karma they create. They attain equality in receiving karmic retribution. They attain equality in the bodies of sentient beings. They attain equality in skillful means. They attain equality in the vows they make. They attain equality with all sentient beings. They attain equality with all lands. They attain equality in all practices and gates. They attain equality in omniscient wisdom. They attain equality with all Buddhas of the three times.
May I attain the ability to serve all Buddhas of the ten directions and the three times. May I attain the ability to make offerings to all Bodhisattvas of the ten directions and the three times. May I attain the ability to cultivate all roots of goodness. May I attain the ability to fulfill all great vows. May I attain the ability to teach and transform all sentient beings. May I attain the ability to clearly know all the karma that is created. May I attain the ability to serve and make offerings to all spiritual friends. May I attain the ability to enter all assemblies in pure bodhimandas. May I attain the ability to understand all true teachings (the treasury of the eye of the true Dharma). May I attain the ability to perfect and fulfill all wholesome dharmas (pure and undefiled). In short, may I attain equality in all things.
Disciples of the Buddha! This is the Bodhisattva-Mahāsattva’s seventh dedication: Equally Following All Sentient Beings.
Commentary: O disciples of the Buddha! The principle just explained above is the seventh dedication of merit practiced by great Bodhisattvas on the Bodhisattva path, called the Dharma Gate of Equally Following All Sentient Beings in the Dedication of Merit.
When the Bodhisattva Mahāsattva fulfills this dedication, they can destroy all demonic foes, uproot all the thorns of desire, attain the bliss of liberation, abide in nondual nature, possess great majesty and virtue, protect sentient beings, and become a king of merit. Their spiritual powers are unhindered; they go to all Buddha-lands and enter places of quiescence. They possess every kind of body and fulfill the Bodhisattva practices. Their mind is free in all practices and vows; they discern and fully understand all dharmas, and can manifest throughout all Buddha-lands. They attain unobstructed hearing and hear every sound in all lands. They attain the pure eye of wisdom and see all Buddhas, never forsaking them even for a moment. In every realm, they perfect roots of goodness, with a mind free of high and low. With regard to all dharmas, they attain nothing to be attained. With all roots of goodness, the Bodhisattva Mahāsattva equally accords with all sentient beings and dedicates them in this way.
Commentary: When a Great Bodhisattva practices the Bodhisattva path and fulfills this dedication of merit, they can eliminate all hostility and resentment from heavenly demons and non-Buddhist paths, and uproot every poisonous thought of desire. They attain the peace and bliss of being free from the realms of desire, form, and formlessness. They abide in the one true nature, which is not twofold. Endowed with great majesty and virtue, they rescue and protect all sentient beings. They are foremost in merit and virtue, with spiritual powers of supernatural locomotion that are complete and unobstructed. They can go to all the lands of the Buddhas and enter into stillness, which is also the blissful realm of quiescent extinction.
They are complete in all bodies—that is, the Dharma body, reward body, manifested body, and transformation body—and fulfill the practices of the Bodhisattva. Their minds are free and at ease with regard to all vows and practices. They clearly discern the principle of the true nature of all dharmas, and manifest everywhere throughout all Buddha lands. Their faculty of hearing is unobstructed, enabling them to hear every sound in all Buddha lands. They attain the pure eye of wisdom and see all the Buddhas of the ten directions, never momentarily separated from a Buddha. In every realm, they fulfill all roots of goodness, with an equal mind and no distinction between high and low. With regard to all dharmas, they attain nonattainment. Thus, they reach the state of “no wisdom and no attainment.” The Great Bodhisattva dedicates all the roots of goodness they cultivate, equally and in accordance with the faculties and natures of all sentient beings. In this way, they dedicate merit to sentient beings, and therefore cultivate and uphold all the Dharma-gates of giving.
At that time, Bodhisattva Vajra Banner, by the Buddha’s spiritual power, surveyed the ten directions and spoke these verses:
Commentary: At that time, Bodhisattva Vajradhvaja, relying on the great majestic spiritual power of Buddha Shakyamuni, surveyed the capacities of all sentient beings throughout the ten directions and then spoke the following twenty-one verses, restating the meaning of the preceding sutra passage so that the great assembly at the Flower Garland Dharma Assembly might understand it more clearly. He did so also in the hope that we in future ages would understand this profound, wondrous Dharma.
All the merits accomplished by the Bodhisattva
Subtle, vast, profoundly deep and far-reaching
Even those cultivated in a single moment
Can all be dedicated without limit
Commentary: How did the Buddha become a Buddha? Was He a Buddha from the beginning? No. In the beginning, the Buddha and we were all ordinary beings alike—not only just like everyone else, but just like all sentient beings. The Buddha had once been all kinds of beings: He had been a hungry ghost, an animal, and had suffered in the hell realms. He had also been a benevolent asura, a kind and virtuous human being, and had enjoyed the bliss of the heavenly realms. Afterward, He devoted Himself wholeheartedly to spiritual practice, gave rise to the bodhi mind, and aspired to attain supreme enlightenment. Then He became a Buddha.
Why have we still not become Buddhas? Because we do not want to shatter ignorance or sever afflictions. Yet in the past, we were once companions of the Buddha, and sentient beings of the same kind as the Buddha. But the Buddha strove to break through ignorance, thereby revealing his inherent wisdom and attaining the fruit of Unsurpassed, Proper and Equal Enlightenment.
Bodhisattvas are just like us. When a Bodhisattva is born as a human being, they devote themselves to practicing the Bodhisattva path: benefiting themselves and others, awakening themselves and others, and liberating themselves and others. Yet while they aspire above to the Buddha Way, they also work below to liberate sentient beings. Thus they give rise to the great resolve for bodhi, cultivate all wisdom, and destroy all ignorance, hoping to reveal the great treasury of light and attain the unsurpassed fruit of Buddhahood.
Therefore, they practice what others cannot practice, do what others cannot do, endure what others cannot endure, bear what others cannot bear, yield what others cannot yield, and relinquish what others cannot relinquish. In short, what others cannot let go of, they can let go of; what others cannot see through, they can see through. For this reason, Bodhisattvas aspire above to the Buddha Way, giving rise to the bodhi resolve in every moment; below, they liberate sentient beings, benefiting them wherever they go. They cultivate all kinds of roots of goodness and accumulate all kinds of merit and virtue, yet keep none of it for themselves, dedicating it entirely to the sentient beings of the Dharma Realm.
A Bodhisattva is one of great wisdom among sentient beings. We are unable to relinquish material possessions, but the Bodhisattva can give them away to others. Everything a Bodhisattva does is meritorious. The Bodhisattva does not neglect even a small good deed, nor commit evil and thereby create offenses. The merits and virtues cultivated by a Bodhisattva are exceedingly wondrous, vast, and profound—beyond what we ordinary beings can understand. Even the merits and virtues cultivated in a single thought are wholly dedicated to sentient beings, whose number is limitless.
The Bodhisattva possesses the requisites for living;
They are abundant in countless varieties;
Fragrant elephants and jeweled horses draw the carriages;
Garments and precious treasures are all wondrous indeed.
Commentary: The Bodhisattva possesses every kind of item needed for livelihood, in great variety and abundance, without limit. The Bodhisattva can give away carriages drawn by fragrant elephants or precious horses, carriages that are renowned and precious. All kinds of clothing and all kinds of jewels, especially excellent, splendid, and beautiful, the Bodhisattva gives to sentient beings.
Or give one’s head, eyes, hands, and feet;
Or offer one’s flesh and bone marrow.
Throughout the immeasurable lands in the ten directions,
Give to all without exception, making them fully replete.
Commentary: To save sentient beings, the Bodhisattva gives freely and without hesitation if someone needs His head or eyes, or His hands or feet. If someone needs His body and flesh, His bones and marrow, then whoever comes to Him to ask, He fulfills their wishes and does not disappoint them.
The Bodhisattva gives all inner resources to sentient beings, and also gives all outer resources to sentient beings. In the immeasurable realms of the ten directions, the Bodhisattva gives in this way. Giving everywhere to all, the Bodhisattva causes the Dharma door of giving to be fully present throughout all lands and throughout the entire Dharma realm.
Whatever was cultivated throughout immeasurable kalpas,
All merits are wholly dedicated,
For the sake of saving all sentient beings,
His mind is ultimately irreversible
Commentary: Throughout immeasurable kalpas, the Bodhisattva cultivates every kind of merit and dedicates it all to ultimate reality, to bodhi, and to sentient beings. At every moment, the Bodhisattva never forgets to save sentient beings; with every thought, the Bodhisattva never forgets to liberate them. The Bodhisattva’s mind is forever imbued with loving-kindness, compassion, sympathetic joy, and equanimity, and never retreats.
Bodhisattvas, for the sake of delivering sentient beings
Always cultivate the supreme practice of dedicating merit
Universally enabling the Three Realms to attain peace and happiness
Surely ensuring they will attain the unsurpassed fruit in time
Commentary: Every gesture, action, and word of a Bodhisattva is for the sake of guiding sentient beings to liberation. Therefore, the Bodhisattva constantly cultivates virtuous deeds and dedicates the merit in the most excellent way, enabling all sentient beings throughout the three realms to attain peace and happiness. Hence the saying, “The three realms are not at peace; they are like a house on fire.” The Bodhisattva can bring coolness to sentient beings in the three realms, who will in the future attain unsurpassed enlightenment.
The Bodhisattva universally arouses equal vows,
According to the pure deeds they have cultivated,
All are dedicated and offered to the multitude of beings
Such great vows are never abandoned to the end.
Commentary: Bodhisattvas universally bring forth impartial vows, and whatever pure karma they cultivate—which is also wholesome merit—they dedicate entirely to all sentient beings. They never abandon such great vows.
The Bodhisattva dedicates the merit they have accomplished to sentient beings without taking credit for it. The Bodhisattva is like water: water benefits all sentient beings and all living creatures. Why are there no living creatures on other planets? Because there is no water, so no living creatures can grow there. Why is there no water? Because in the beginning, civilization was exceptionally advanced, and science developed to the extreme; instead, destruction came about. The Earth we live on will soon reach the point of destruction. Think about it: today’s weapons are truly powerful. How many people can a single atomic warhead kill! Countries around the world stockpile vast quantities of atomic bombs, hydrogen bombs, nuclear warheads, missiles, and so on. It is truly frightening. Rocket power can carry these weapons to anywhere in the world to destroy the Earth. They can destroy not only the Earth, but other planets as well. Those weapons designed to kill people need not wait for anyone to use them: if they eventually detonate on their own, causing all the weapons in every country around the world to explode at the same time, would this Earth still be safe? Therefore, the more advanced civilization becomes, the closer we come to the end of the world.
The Bodhisattvas make vows, hoping sentient beings will not suffer such misfortunes. However, the karmic force of sentient beings is too great, exceeding the power of the Bodhisattvas’ vows. Out of compassion, the Bodhisattvas admonish and counsel them, guiding them to abandon evil and cultivate goodness, and to eradicate greed, anger, and delusion. But sentient beings do not listen! They want to give rise to delusion and create karma; as a result, they must undergo karmic retribution. The Bodhisattvas have no other recourse.
The Bodhisattva’s vow-power is boundless and unobstructed
All worlds are embraced
In this way, merit is dedicated to all sentient beings
Never, even for an instant, does a discriminating mind arise.
Commentary: The power of a Bodhisattva’s vows is boundless and unobstructed. The power of a Bodhisattva’s vows not only embraces the beings of one world, but also embraces the beings of all worlds at the same time. The Bodhisattva dedicates these merits to all beings and has never, even for a single thought, given rise to a discriminating mind. “You are a sentient being, and I am a Bodhisattva; there is no connection between us”—the Bodhisattva has no such thought. The Bodhisattva regards everyone as equal, gives equally, dedicates merit equally, and makes no distinction between one and another. This is the realm of a Bodhisattva’s thought.
May all sentient beings universally attain clear wisdom;
May generosity and the observance of precepts be wholly pure;
May they diligently practice without becoming lax;
May such great vows never cease
Commentary: The Bodhisattva makes a vow: may all sentient beings attain pure wisdom. Only with wisdom can they fully understand all Dharma teachings and know how to practice them. The Bodhisattva not only enables all sentient beings to understand all the Dharma, but also enables all beings in the nine Dharma realms to understand it, and further enables beings of the three periods of time to understand it. Beings in the past have already practiced. Beings in the future will practice. Beings in the present are practicing. Beings in the present include us and everyone else. Do not think that the Dharma taught in the sutras was for beings three thousand years ago and was not intended for us. To think this way is wrong; it would disappoint the compassionate hearts of the Buddhas and Bodhisattvas, as well as the compassionate hearts of all the Dharma-protecting good spirits. They protect and uphold the sutras, and this merit is immeasurable.
However, although we were born after the Buddha, we have the opportunity to hear the great Dharma of the *Flower Adornment Sutra of the Great Expansive Buddha*, as though Shakyamuni Buddha himself were speaking to us. If we can feel this way, we will receive its benefits. I hope everyone listens to the Sutra with utmost sincerity and earnestness, and so: “The unsurpassed, profound, and wondrous Dharma is difficult to encounter in a hundred thousand million eons. Now that I have heard and seen it, and received and upheld it, may I understand the Tathagata’s true meaning.” Bodhisattvas cultivate the very pure Dharma door of giving. Giving includes the giving of material wealth, the giving of Dharma, and the giving of fearlessness. There are also inner giving and outer giving. The giving of material wealth means that all possessions can be given away; it does not mean teaching others to give to oneself, but rather that one must give to others. By giving generously, one can reach the other shore.
If you receive alms from others but do not give, they can reach the other shore of the Pāramitā, but you cannot. Therefore, giving is directed outward, not inward. Everyone must understand this point clearly.
Dharma giving means expounding the sutras and teaching the Dharma, guiding sentient beings so that they may hear the Dharma, awaken, and soon attain Buddhahood. Therefore: “Of all offerings, the offering of the Dharma is supreme.” Of all offerings, the offering of the Dharma is the most excellent and foremost.
Giving the gift of fearlessness means that when someone is facing hardship and danger, one must comfort them so they do not become afraid. Or, when their mind is confused and in danger, one must know how to counsel them and save them from danger—but one must know how to save them.
Inner giving means giving away one’s own head, eyes, marrow, and brain. Outer giving means giving away one’s country, wife, and children. Give everything to those who come asking; never think that you cannot let it go. By practicing giving, one’s mind is no longer greedy. Greed is the foremost of all evils, and every kind of wrongdoing arises from greed.
The practice of upholding the precepts, when cultivated to perfect purity, will reach the other shore of the Paramita. At present, we practice Chan meditation in the meditation hall—that is, upholding the precepts. This is upholding without upholding, and precepts without precepts. Why? Every day we do walking meditation and sitting meditation. Walking meditation exercises the body; sitting meditation settles the mind. Exercise helps regulate the circulation of blood and qi, preventing all kinds of illness. Settling the mind helps keep false thoughts from arising, allowing wisdom to manifest. Therefore, practitioners must regulate both body and mind for their practice to be effective. From precepts comes concentration; from concentration arises wisdom.
Holding a seven-day Chan session in the meditation hall is to cultivate the foremost Dharma method; it is also a method of applying effort in practice. However, people who lack good roots may find the meditation hall unbearable. They may even feel ill at ease throughout their bodies after sitting for the time it takes one incense stick to burn; if their backs do not hurt, their legs do. You should know that unless you endure hardship amid hardship, it is difficult to become someone who rises above others. A lofty tower a thousand feet high is built upon level ground; the perfection of all virtues is built upon the fundamental precepts. By holding a seven-day Chan session, we are laying a solid foundation. It is just like building a house: the foundation must be built well, or it will be very dangerous.
Practicing Chan meditation and sitting in meditation means establishing a foundation. How can we establish it firmly? First, we must observe the precepts, beginning with the actions of body, speech, and mind. The body must not commit killing, stealing, or sexual misconduct; the mouth must not lie, speak frivolously, sow discord, or abuse others; and the mind must not give rise to greed, anger, or ignorance. When the three karmic actions are pure, precepts, concentration, and wisdom will naturally be perfected. This is the essential key to observing the precepts.
Diligently cultivating the practice means not being indolent. If one does not diligently cultivate, no Dharma can be accomplished. There are many kinds of diligence: bodily diligence, mental diligence, diligence by day, and diligence by night. In short, be diligent at every moment and do not be indolent.
Diligence encompasses patience. When applying oneself to practice, one must be patient. If one cannot endure hardship and toil, then as soon as one begins practicing, one will feel uncomfortable and unable to bear it. Without patience, one cannot be diligent; without diligence, one cannot develop the practice of meditation; without the practice of meditation, one cannot develop wisdom. These six perfections are interconnected. Giving, upholding the precepts, and patience are practices of the body; diligence, meditation, and wisdom are practices of the mind. The Six Perfections are the path of practice for Bodhisattvas. Since we are learning the Mahayana teachings, we must practice the Six Perfections.
Just as was said earlier about making great vows and great aspirations, one must be diligent and never cease. That is what makes someone a true disciple of the Buddha! A true cultivator presses on with ever greater diligence and is absolutely never slack. Then there is no idle time in which to hinder others from cultivating the Way. Those who love to eat and are lazy about working—you can tell, just by thinking about it, that their foundation is not firm. Their house cannot withstand the wind or the rain; it cannot last long and will eventually collapse.
We who cultivate the Dao must build a solid foundation. Once the foundation is firm, we can build a tall tower on it, no matter how high, without any problem. Otherwise, we will only waste our time, relying on the Buddha, wearing monastic robes, and eating, and in the end gain nothing at all, having let down the earnest effort we put into cultivating the Dao.
The Bodhisattva dedicates merit to reach the other shore
Universally opening the pure, wondrous Dharma gates
Wisdom equal to the Honored One, supreme among beings with two feet
Discerning the true meaning and attaining its ultimate end
Commentary: “Bodhisattva” is an abbreviated form; the full term is “Bodhi-sattva.” “Bodhi” means “awakening,” and “sattva” means “sentient being.” Thus, it means either “an awakened sentient being” or “a sentient being who is awakened.” The meanings are nearly the same. An awakened sentient being is a sentient being in the midst of awakening. A sentient being who is awakened is an awakened being among sentient beings. Whether we say “an awakened sentient being” or “a sentient being who is awakened,” among humankind, this refers to an enlightened one. Among all sentient beings, it is one who is the first to awaken. We sentient beings are Bodhisattvas who have not yet awakened; Bodhisattvas are sentient beings who have awakened. Because they are sentient beings who have awakened, whatever Bodhisattvas do, they do with a great mind for the Way. Therefore, they are also called sentient beings with a great mind for the Way.
A Bodhisattva is a saintly being who benefits both self and others, awakens both self and others, and delivers both self and others. Therefore, Bodhisattvas dedicate to sentient beings all the various roots of goodness they cultivate. Only when their merit and virtue are perfected do they reach the other shore of Nirvana. Bodhisattvas widely expound the supreme, wondrous, pure Dharma-gates. The wisdom of Bodhisattvas is equal to the wisdom of the Buddha. The Two-Footed Honored One is the Buddha; the Buddha’s blessings are complete, and the Buddha’s wisdom is complete—both blessings and wisdom are perfected. Bodhisattvas discern the meanings and principles of the true nature of all dharmas and attain the ultimate, perfect answer.
The Bodhisattva has mastered the art of speech;
So too, the many kinds of wisdom.
They teach the Dharma in accord with truth, without obstruction,
Yet their minds cling to nothing therein.
Commentary: Bodhisattvas possess great wisdom. They understand the languages and written scripts of the countries of the world, and also fully understand the languages of all kinds of sentient beings. They are unobstructed in understanding every principle. Bodhisattvas understand, to the point of perfection, the many kinds of wisdom, thoughts, and conduct of sentient beings. All the teachings spoken by Bodhisattvas accord with principle; they are not false and are free of obstruction. Bodhisattvas are not attached in mind to any dharma; that is, they are free from attachment to dharmas. Bodhisattvas are free of both kinds of attachment: attachment to self and attachment to dharmas. Those of the Two Vehicles have eliminated attachment to self, but still retain attachment to dharmas, whereas Bodhisattvas are free of both.
Always, in all phenomena, conceive of no duality;
Nor conceive of nonduality either.
Leave behind both duality and nonduality alike;
Know that all of them belong to the realm of words.
Commentary: The Bodhisattva clearly understands that all dharmas are inherently quiescent. Therefore:
“The marks of all dharmas are quiescent;
They cannot be expressed in words.” Whatever Dharma is spoken arises from causes and conditions. Therefore it is said:
“All phenomena arise from causes and conditions;
All phenomena cease through causes and conditions.
Our Buddha, the Great Śramaṇa,
Always speaks thus.”
Bodhisattvas, with regard to all dharmas, do not conceive of a second. Every single dharma is the ultimate truth. That is why I often say, “The Buddha taught 84,000 Dharma doors, and every one is foremost; there is no second.” Why say this? Because each teaching is given in accordance with the faculties of each kind of sentient being. As long as it suits their faculties, it is foremost; if it does not suit them, it is not foremost, but neither is it second. That is why we say that among the 84,000 Dharma doors, every one is foremost.
Does the Bodhisattva, in regard to the dharmas, refrain from conceiving duality and therefore conceive unity? Not so. The dharmas arise from conditions, and the dharmas cease through conditions. Therefore, there is neither a first nor a second. Their essential nature is emptiness, beyond both duality and nonduality—these two conceptions. Why? Because both duality and nonduality are things that can be spoken of. Whatever can be spoken of falls within the scope of language. The dharma that cannot be spoken of is the realm where the path of language is cut off and the workings of the mind are extinguished. The path of words has ended, and nothing remains for the mind to conceive. This is the supreme, profound Dharma gate, and also the inconceivable Dharma gate. Therefore it is said: “Do not conceive duality, nor conceive nonduality.”
Know that all worlds are entirely equal
Is all karma not the karma of mind and speech?
Sentient beings are illusory and have no reality
All karmic retributions arise from this.
Commentary: The Bodhisattva knows that all sentient beings in the world are completely equal in their inherent nature and all possess Buddha-nature. But because of ignorance and lack of awakening, three subtle karmic aspects arise: the karmic aspect, the manifested aspect, and the transforming aspect. These three aspects are created by the minds of sentient beings and brought forth by their words; all karma is created by body, speech, and mind. If the three karmas of body, speech, and mind are pure, then all karma ceases. Sentient beings arise through delusion and perish through delusion; they are illusory transformations, not real.
The human body is formed through the harmonious union of the four great elements—earth, water, wind, and fire. When the four elements disperse, death occurs. The solid parts of the human body belong to earth. The fluids belong to water. Warmth belongs to fire. Breathing belongs to wind. At death, these four substances return to their original natures: earth returns to earth, water returns to water, fire returns to fire, and wind returns to wind. Therefore, it is said that the body is formed through illusory, delusive transformation and has no true reality. All karmic retributions arise from causes and conditions. Hence: “Give rise to delusion, create karma, and undergo retribution.” This is the law of cause and effect, a principle that has never changed from ancient times to the present. Hence: “Plant melons and you get melons; plant beans and you get beans.” Whatever you plant is what you get!
All that exists in the world,
All kinds of karmic results differ;
All are formed by the power of karma.
If karma is extinguished, they all cease.
All kinds of sentient beings throughout all worlds receive different karmic results and experience them in different ways. For example, why does a dog become a dog? Because in the past, it kept doing what dogs do and creating dog karma, so it experienced the karmic retribution of being a dog. Why does a pig become a pig? Because in the past, it kept doing what pigs do and creating pig karma, so it experienced the karmic retribution of being a pig. Whatever karmic result a sentient being experiences is created by its own karmic force.
Thus it can be seen that sowing wholesome causes brings wholesome results, while sowing evil causes brings evil results, without the slightest deviation. This is the natural law. The sages of old said:
“If you wish to know the causes of past lives,
look at what you receive in this life.
If you wish to know the results of lives to come,
look at what you do in this life.”
Therefore, Bodhisattvas fear causes, not effects. When planting causes, they are very careful, fearing that they might create the wrong causes and effects. When they receive the resulting retribution, whether good or bad, they accept it gladly and with a peaceful mind, knowing it to be right. Sentient beings fear effects, not causes. While creating karma, they act recklessly and fear nothing. Only when they receive the resulting retribution do they become afraid; they may even blame Heaven and other people, complain that the Buddhas and Bodhisattvas have not blessed and protected them, or complain that the Dharma-protecting benevolent deities have not watched over them. This is the difference between Bodhisattvas and sentient beings. We must learn from the Bodhisattvas and plant many good causes; then, in the future, we will surely reap good results. If the force of our karma is completely exhausted, we will no longer undergo suffering, but will enjoy all kinds of peace and happiness.
The Bodhisattva observes all the worlds
The actions of body, speech, and mind are all equal
He also causes sentient beings to abide in equality
Just like the Peerless Great Sage, the Venerable One.
Commentary: The Bodhisattva observes all sentient beings throughout all worlds: they all give rise to delusion, create karma, and undergo retribution.
Giving rise to delusion: This means becoming confused and failing to understand principle and phenomena; it arises from ignorance. Ignorance gives rise to the mark of karma—that is, karma is created. Ignorance gives rise to the mark of appearance—that is, the mark of delusion. Ignorance gives rise to the mark of transformation—that is, change. Ignorance gives rise to these three subtle marks, which then become delusion. This delusion includes coarse delusion, subtle delusion, and dust-and-sand delusion. Coarse delusion is delusion regarding views: facing an object, one gives rise to greed and attachment. Subtle delusion is delusion regarding thought: being confused about principle, one gives rise to discrimination. Dust-and-sand delusion is delusion like dust and sand; it is also very fine delusion.
Creating karma: Why do sentient beings create karma? Because they create karma with an impure body, speech, and mind. Those who enjoy killing create the karma of killing. Those who enjoy stealing create the karma of stealing. Those who enjoy sexual misconduct create the karma of sexual misconduct. Those who enjoy lying, divisive speech, embellished speech, and abusive speech create the karma of lying, divisive speech, embellished speech, and abusive speech. Those who enjoy greed are greedy without knowing contentment; whatever it is, the more, the better. Thus, “Monastics do not like material possessions, but the more, the better.” Those who enjoy anger have an angry mind at all times. They are dissatisfied with everyone. Those who enjoy delusion think they are wise, but act in a topsy-turvy way: they cannot distinguish right from wrong or black from white. They are ignorant to this degree.
Undergoing retribution: This means that whatever karma one creates, one undergoes its corresponding result. Those with a greedy mind die and become ghosts. Those with an angry mind die and become animals. Those with a deluded mind die and fall into the hells. This is the retribution one creates and undergoes oneself.
The three karmas of body, speech, and mind are pure—that is, equal. The equality of the three karmas is emptiness. Emptiness can eliminate the ten evils. The Bodhisattva also causes all sentient beings to become pure and abide in the realm of equality, just like the Great Sage, the Unequaled One—that is, the Buddha.
Bodhisattvas skillfully dedicate all wholesome deeds,
Universally enabling sentient beings’ forms to be pure,
With merit, virtue, and skillful means all complete,
Equal to the unsurpassed tamer.
Commentary: Bodhisattvas perform all kinds of meritorious deeds and cultivate all kinds of wholesome practices. They keep nothing for themselves, but dedicate everything entirely to sentient beings, enabling all sentient beings to have pure physical forms. Bodhisattvas possess all kinds of blessings and virtues and all kinds of skillful means, complete and perfect in every way. They also hope that all sentient beings will be complete in blessings and virtues, skillful means, and wisdom, and become equal to the Unsurpassed Tamer (the Buddha). The Buddha tames sentient beings in the three realms and is the Tamer and Teacher of the three realms.
The Bodhisattva acts for the sake of all sentient beings so that they may obtain great benefit. For their sake, the Bodhisattva practices, cultivates merit and virtue, and performs wholesome deeds. In short, everything is done for sentient beings, not for themself.
The Bodhisattva is adorned with fine marks and has perfected merit and virtue, and enables all sentient beings everywhere to be adorned with fine marks and to perfect merit and virtue as well. Wouldn’t that be so? The Bodhisattva does not concern themself with this matter. They only wish that all sentient beings may be well, and then they feel great joy.
The Bodhisattva uses great kindness and great compassion to teach and guide sentient beings and to treat them. The faults of sentient beings are the Bodhisattva’s; the Bodhisattva’s merit and virtue belong to sentient beings. The Bodhisattva’s compassion for sentient beings inspires reverence.
The Bodhisattva does not abandon a single evil sentient being, but feels deep compassion for them. Using a kind and benevolent heart, the Bodhisattva transforms them, takes them in, and turns them into wholesome beings. The Bodhisattva teaches and guides all sentient beings, and brings them under control, with a sincere and earnest heart.
It is a pity that sentient beings are obstinate and difficult to tame and subdue. They mistakenly think the Bodhisattva is meddling in other people’s affairs, saying that the Bodhisattva is too foolish and is making work where there is none. But the Bodhisattva is willing to do foolish things. Whatever sentient beings do not want to do, the Bodhisattva does; whatever sentient beings want to do, the Bodhisattva does not. The Bodhisattva’s way of thinking is truly noble. We must “see the worthy and aspire to be their equal”—that is, when we see someone better than ourselves, we should strive to become their equal.
The Bodhisattva benefits all multitudes of beings;
The vast ocean of merit is wholly dedicated;
May majestic radiance surpass the world;
May [they] attain a heroic body of great power
Commentary: Bodhisattvas never think of themselves; in every gesture and action, they think of sentient beings. To bring sentient beings’ cycle of birth and death to an end, they return on the boat of compassion to the Saha world to deliver all beings, enabling them to leave suffering and attain joy. For the benefit of sentient beings, Bodhisattvas dedicate all their ocean-like merit to every sentient being. Bodhisattvas are so compassionate toward us! To put it plainly, there is no way we can repay their kindness. There is only one way to repay them: diligently practice meditation and realize the mind and see one’s true nature. Then we will have repaid even one ten-thousandth of their kindness. Bodhisattvas also make this vow: may all sentient beings attain radiant light, great majesty and virtue, and great wisdom; be exceptional above all people in the world; and attain an indestructible vajra body, becoming great heroes, greatly courageous and mighty, and great noble men.
Whatever merits are cultivated
May the whole world be purified
The Buddhas’ purity is peerless
Sentient beings’ purity is likewise so.
Commentary: In cultivating all merits and virtues, a Bodhisattva vows that all worlds everywhere be pure, with no place defiled. All Buddhas of the ten directions and the three times have perfectly complete, pure Dharma bodies, incomparable to anything else. The Bodhisattva makes a vow that the physical forms of all sentient beings be pure, just like the Buddha’s Dharma body, neither two nor different.
The Bodhisattva attains skillful mastery of meaning,
He knows the supreme Dharma of all Buddhas,
With all wholesome deeds, he makes an equal dedication,
Wishing that all classes become like the Tathagata
Commentary: The Bodhisattva attains the wisdom of unobstructed eloquence and skillful means to teach and transform sentient beings. The Bodhisattva clearly understands every meaning and principle in the sutras. The teachings are understood without obstruction, and the doctrines are perfectly interfused without obstruction. From one principle arise immeasurable principles; immeasurable principles return to one principle. Thus, “One becomes immeasurable; immeasurable becomes one.” This is the wondrous realm of the Flower Garland Dharma.
The Dharma method of skillful means is to teach each kind of sentient being the Dharma suited to them. For example, those with strong desire are taught to cultivate the contemplation of impurity. Contemplating impurity means seeing that the nine orifices discharge impure substances. The eyes have rheum, the ears have wax, the nose runs, and the mouth has phlegm; these are all impure things. Add to them urine and feces, which are even more impure. To those who are attached to the body, one teaches the contemplation of impurity: The body is a stinking sack of skin, filled with blood, pus, and urine. Contemplating it in this way, one will no longer delight in the body. Desire will gradually diminish. But one must use the false to cultivate the true; do not become too attached to the body or regard it as a treasure.
For people who are prone to anger, teach them to cultivate meditation on compassion. One should have compassion for all sentient beings—that is, feel sympathy for them, thinking, “If others are weak, I am weak; if others are hungry, I am hungry.” Anyone who practices the Way must take compassion as their aspiration and skillful means as their gateway; otherwise, they will achieve nothing.
For those who are deeply ignorant, teach them to practice contemplating dependent origination. Contemplate the principle of the twelve links of dependent origination and awaken to the principle of the cycle of birth and death. Understand that causes precede effects. Believe in cause and effect, and never be mistaken about it.
The Bodhisattva understands the supremely excellent meaning of the Dharma taught by the Buddhas, and equally dedicates the accumulated roots of goodness and merit to sentient beings, vowing that they attain wisdom and a fruition equal to the Buddha’s.
Bodhisattvas fully understand that all dharmas are empty
All the worlds have no existence
There is no action, nor an agent
The karmic retributions of sentient beings are also not lost
Commentary: The Bodhisattva clearly knows that all phenomena are inherently quiescent; therefore: “All dharmas, from the beginning, are always of the mark of quiescent extinction; they cannot be expressed in words.” The true nature of all dharmas is inherently quiescent and beyond words. Nothing in the entire world truly exists, because all is empty. No god or supreme deity created the world. Buddhism denies the existence of an all-ruling deity and holds that all things arise and perish through causes and conditions, as natural phenomena. To put it simply, no one tells you to do good or evil; you choose for yourself whether to do good or evil, and it has nothing to do with anyone else. You plant good causes yourself, and in the future you will reap good results; you plant evil causes yourself, and in the future you will reap evil results. Good and evil are not bestowed by a god; you make them and bear their consequences yourself. Therefore: Choose what is good and follow it; if it is not good, change it.
If things were not as they are, one could create evil karma at will. Therefore, one must do good deeds, refrain from evil, and not harm others for one’s own benefit. The karmic retribution of sentient beings does indeed exist, but it is not governed by anyone else: it comes from the causes one sows and the results one reaps, and no one else can take one’s place in receiving it.
All dharmas are quiescent, yet not quiescent;
Far removed from these two discriminating minds,
Know that all discrimination is worldly view;
Upon entering the true state, discrimination is exhausted.
Commentary: The true nature of all dharmas is quiescent, yet they arise from causes and conditions. If one clearly understands the principle of the true aspect of all dharmas, then ideas of quiescence and non-quiescence are both extinguished. Why does the discriminating mind arise? Because of the worldly views and understanding that distinguish this from that, right from wrong, white from black, and good from evil. When one reaches the Bodhisattva’s realm, one leaves behind the discriminating mind, along with the notions of quiescence and non-quiescence. Knowing that all discrimination is merely worldly understanding and views, one enters the level of true wisdom—that is, one attains Buddhahood. All discriminating thoughts cease to remain
As such, the true Buddha-sons
Born by transformation from the Tathagata’s Dharma
They can skillfully dedicate merit in this way
All the world’s doubts and perplexities are completely dispelled.
Commentary: Only by contemplating all dharmas in this way is one truly a disciple of the Buddha. This is to be born through transformation within the Buddha’s teaching. Bodhisattvas who thus accumulate roots of goodness and merit dedicate them all to sentient beings throughout the Dharma realm, causing all the world’s doubts and delusions to be completely eradicated, leaving none.
— oOo —
Chapter 8 on the Ten Dedications of Merit
The Eighth Dedication: The Aspect of True Suchness
O sons of the Buddha, what is the dedication to the characteristic of true suchness by a Bodhisattva Mahāsattva?
Commentary: Bodhisattva Vajra Banner once again addressed the Buddha’s great disciples: “Do you know what it means for a great Bodhisattva who practices the Bodhisattva path to dedicate merit according to the aspect of true suchness? If you do not, please pay attention; I will explain it to you now.”
O children of the Buddha! This Bodhisattva Mahāsattva has clear and lucid right mindfulness; his mind is firmly established, far removed from delusion and confusion. He devotes himself to practice, remains unmoving in his profound resolve, accomplishes indestructible deeds, and advances toward all-knowing wisdom, never turning back. He aspires to the Great Vehicle, is courageous and fearless, plants the roots of every virtue, brings peace to the world, gives rise to supreme wholesome roots, and cultivates pure, bright dharmas. His great compassion grows, the treasure of his mind is perfected, he constantly recollects the Buddhas and upholds the true Dharma. His faith and joy in the Bodhisattva path are steadfast; he perfects immeasurable, pure and wondrous wholesome roots, diligently cultivates all virtues and wisdom, becomes a trainer and guide, gives rise to all wholesome dharmas, and dedicates them through skillful means informed by wisdom.
Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path, He is always mindful of what is right and has no false thoughts. He possesses great wisdom and thoroughly understands all causes, effects, and retributions. His mind is very steadfast, abiding in all the Buddha-Dharma, far removed from all ignorance and delusion, and single-mindedly cultivating the Buddha-Dharma. His mind is always in samadhi and is not swayed by external conditions. He accomplishes all the karma of samadhi, which is also indestructible karma. He turns toward all wisdom and, at all times, never retreats from Unsurpassed, Proper, and Equal Enlightenment. His resolve is focused on seeking the Mahayana Buddha-Dharma; he courageously and vigorously presses forward, fearing none of the hardships or calamities. He plants every root of virtue, enabling all sentient beings in the world to be at peace and free from every disaster, to develop superior roots of goodness, and to cultivate pure, white Dharmas—that is, Dharma methods free of defilement. His great compassionate mind constantly grows; compassion can relieve suffering and deliver sentient beings from all suffering, so that they no longer have afflictions or deluded thoughts. Having perfected the precious mind, He can give rise to all wisdom. The Bodhisattva also constantly keeps the Buddhas of the ten directions in mind and constantly safeguards the treasury of the true Dharma-eye. He believes in and takes delight in all Bodhisattvas who practice the Bodhisattva path. His mind is as steadfast as vajra and cannot be destroyed by heavenly demons or non-Buddhist paths. He perfects immeasurable, pure, and wondrous roots of goodness; only then can He depart from every defiled thought and attain all wisdom. These roots of goodness are the foundation for attaining Buddhahood. In practicing the Bodhisattva path, one must cultivate diligently, never becoming lax, even for a moment. Without diligent cultivation, one cannot perfect all merit and wisdom. If one wishes to attain unsurpassed and perfect merit and wisdom, one must cultivate diligently. Diligent cultivation is the only Dharma treasure for learning the Buddha-Dharma.
Take students going to school as an example: if they want to do well, they must study diligently and apply themselves to their studies. If they are lazy and make no effort to improve, then when exam time comes, they will panic and achieve nothing. The same is true of our cultivation of the Way: we must diligently cultivate all merit and wisdom. Therefore:
“Do not think a good deed is too small to do;
Do not think an evil deed is too small to commit.”
Even a small good deed should still be done to cultivate merit; even a small evil deed should not be committed, lest it create sin. The ancients said:
“Mount Tai rejects no grains of sand or dust,
And so becomes tall.
Rivers and seas reject no small streams,
And so become deep.”
Cultivate merit and learn wisdom, accumulating little by little until it becomes much; gradually, you will succeed. We must apply effort inwardly—that is:
“Always keep wiping it clean;
Don’t let it be covered with dust.”
At every moment, sweep the ground of the mind completely clean—that is, have no more deluded thoughts. The mind is like a brightly shining platform, illuminating all things. Deluded thoughts are like dust, which can obscure the light in a mirror. If the mirror is not wiped regularly, over time it will lose its brightness and become useless. Therefore, wipe it diligently and do not let dust settle on it. When dust gathers in our minds, it will eventually obscure our inherent wisdom, and the great treasury of radiant light will not manifest.
If one diligently cultivates all merits and diligently learns all wisdom, one will become the Master who Tames and Guides beings. “Tame” means to regulate and harmonize; “guide” means to drive. In ancient times people used horse-drawn carriages, and today they use cars; both are called “driving.” In short, anyone who can make a vehicle move forward is driving it. The Tamer and Guide is the teacher of all beings in the Three Realms. This is also one of the ten titles of the Buddha. The ten titles of the Buddha are: Tathagata, Worthy of Offerings, Rightly and Universally Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, and World-Honored One.
As a Tamer of Beings, one gives rise to all wholesome dharmas and abandons all unwholesome dharmas. Using skillful means, great wisdom, and great insight, one teaches and transforms all sentient beings, dedicating the merit. The Bodhisattva is not selfish: the roots of goodness cultivated are not kept for oneself, but dedicated to sentient beings, to enlightenment, and to ultimate reality.
At that time, the Bodhisattva surveyed all things with the eye of wisdom, and all the wholesome roots were immeasurable and boundless. In cultivating those wholesome roots—whether seeking conditions, making preparations, maintaining purity, entering the path, striving diligently, setting out in practice, understanding clearly, examining carefully, or expounding and revealing—through every kind of mode, realm, characteristic, matter, aspect, practice, name, distinction, arising, and cultivation, all the wholesome roots were established by the mind aspiring to the vehicle of the Ten Powers. They were all dedicated to all-knowing wisdom, without a second or another.
Commentary: At that time, the Bodhisattva used the eye of wisdom to contemplate the causes and conditions of all sentient beings throughout the three periods of time, looking to see what connection each sentient being had with Him. He then looked to see what connection that other sentient being had with Him. Upon contemplating them, He saw that one sentient being had been His father countless eons ago, and another had been His mother countless eons ago. This extended to His six kinds of relatives and other kin, who were undergoing suffering. To save them from the sea of suffering, the Bodhisattva made this vow: “Whoever sees my face or hears my name will give rise to the bodhi mind and attain the unsurpassed path.” The Bodhisattva’s work is devoted entirely to serving sentient beings, saving them all and bringing them to the other shore, free from suffering in the three realms and six paths of rebirth. Although there are sentient beings to save without end, the Bodhisattva never grows discouraged, but continues saving them, just like the Bodhisattva Kṣitigarbha, whose compassionate heart is deeply devoted to sacrificing Himself to save beings in the hells. He made this vow:
Until all sentient beings have been delivered,
Only then will I attain enlightenment.
Until the hells are empty,
I vow not to become a Buddha.
“If I don’t go to hell, who will? What a truly great spirit! We should emulate this and do our utmost to live up to it. Learn from the Bodhisattvas and strive to act as they do. Don’t be selfish anymore.” The Bodhisattva uses the eye of wisdom to contemplate the roots of goodness of sentient beings, which are numerous, immeasurable, and boundless. As they cultivate all roots of goodness, they may seek all causes and conditions and plant roots of goodness; or make preparations very completely and plant all roots of goodness; or, as if treating an illness, cause beings to turn toward omniscience and plant all roots of goodness; or earnestly encourage themselves, causing themselves to give rise to the mind of awakening; or give rise to the resolve to cultivate roots of goodness; or thoroughly understand and penetrate all meanings and principles, and plant all roots of goodness; or examine things and discern their principles, and plant roots of goodness; or show and explain to sentient beings how to plant roots of goodness.
This is set forth in this way because sentient beings cultivate roots of goodness and there are all kinds of Dharma-gates, all kinds of realms, all kinds of phenomena, all kinds of matters, all kinds of categories, all kinds of practices, all kinds of names, all kinds of distinctions, all kinds of arising, and all kinds of cultivation. Within all of these, every root of goodness is established with the mind wholly directed toward the Great Vehicle and the ten powers, and all are dedicated to omniscient wisdom. This means there is only one vehicle, not two vehicles.
Having dedicated all roots of goodness in this way, that is:
May I attain perfect, unobstructed bodily karma and practice the Bodhisattva conduct; may I attain pure, unobstructed verbal karma and practice the Bodhisattva conduct; may I attain accomplished, unobstructed mental karma and abide in the Great Vehicle.
May I attain a perfected, unobstructed mind and purely cultivate all the practices of the Bodhisattvas. May I arouse an immeasurable, vast mind of giving and provide for all limitless sentient beings.
May my mind attain freedom with respect to all Dharma, and may I expound the light of the Great Dharma, which none can obstruct. May I clearly attain the realm of all-knowing wisdom, arouse the mind of Bodhi, and universally illumine the world.
May I always rightly recollect the Buddhas of the three times and contemplate the Tathagatas as ever present before me. May I abide in perfect, supreme bliss and be far removed from all demonic adversaries.
May I attain the wisdom of the Buddha’s ten powers and embrace all sentient beings universally, without ever ceasing.
Commentary: The Bodhisattva dedicates all kinds of roots of goodness to sentient beings in this way. Moreover, the Bodhisattva makes twenty great vows—not only vowing that they themselves be this way, but also that all sentient beings be this way. They are:
- May I attain bodily karma that is entirely perfected and unobstructed. Obstruction means defilement; being unobstructed means purity. When bodily karma is pure, one does not commit these three evil deeds: killing, stealing, and sexual misconduct. Always cultivate the practices of a Bodhisattva.
- May I attain pure, unobstructed verbal karma. When verbal karma is pure, one does not commit these four evil deeds: lying, embellishing speech, divisive speech, and abusive speech. Those who cultivate the Bodhisattva path do not speak wildly, speak of improper relations between men and women, speak of right and wrong, or say things that hurt others.
- May I attain perfected, unobstructed mental karma. When mental karma is pure, one does not give rise to these three evil states: greed, anger, and delusion. One dwells peacefully in the Mahayana Buddhadharma. A Bodhisattva is not greedy for money or possessions, sensual pleasures, fame, food, or sleep; in short, is not greedy for any kind of enjoyment, and does not give rise to anger. No matter who treats the Bodhisattva badly, the Bodhisattva forgives them and reflects inwardly, examining themself: “Ah! Because I treated them badly in the past, they are treating me badly now. If I had treated them well, they could not be treating me badly now.” A Bodhisattva is compassionate and absolutely harbors no desire for revenge. Always turning the light inward, they continually seek the cause within themself, neither blaming Heaven nor faulting others. They take responsibility themselves for everything that does not go as they wish, remaining peaceful and reasonable, and calm wherever they are. A Bodhisattva has great wisdom, clearly discerning both principle and circumstance. They are not swayed by situations into doing foolish, upside-down things. The foolish person only knows how to be selfish, without knowing how to benefit themself; seeing gain and forgetting righteousness, they will stop at nothing to achieve their ends and take things for their own.
- May I attain a complete and unobstructed mind and purely cultivate the Bodhisattva practices. No matter what adversity I encounter, may I never retreat from the mind of enlightenment.
- May I give rise to immeasurable, vast thoughts of generosity, able to give to those in need both my inner wealth—the head, eyes, marrow, and brain—and my outer wealth—land, country, wife, and children. In short, may I give all my possessions to all sentient beings. That is, whatever sentient beings need, a Bodhisattva gives them. A Bodhisattva makes a great resolve to provide for all sentient beings everywhere. Whoever comes to ask for something, the Bodhisattva welcomes with great joy.
- May I clearly understand all dharmas, attain freedom of mind, and expound the wondrous Mahayana Dharma, enabling all sentient beings to understand it. May the heavenly demons and non-Buddhist paths have no power to obstruct or obscure it.
- May I thoroughly understand and penetrate all wisdom, give rise to the great mind of enlightenment, and let the light of wisdom shine throughout all worlds.
- May I constantly maintain right mindfulness of the Buddhas of the three periods of time, contemplating and recollecting the Tathagata. Or, if I constantly contemplate myself in this way, the Buddhas will naturally appear before me.
- May I abide in the perfect Dharma-door, strengthen my unsurpassed resolve, and be far removed from all hostile demons. There are heavenly demons, earthly demons, human demons, and ghost demons. Demons can make your mind scattered and deprive you of the ability to concentrate. There are also affliction demons, which make you entertain restless false thoughts and bring afflictions upon yourself. There are also demons of one’s own mind: delusion arises in your mind, you do not understand principles and circumstances, and you do not know good from evil; you delight in doing upside-down things—that is, you create afflictions for yourself. There are also illness demons, which make your whole body uncomfortable and make it difficult to walk or stand. In short, anything that makes your mind troubled is a demon. An enemy is someone who is hostile and resentful toward you.
- May I abide securely in the Buddha’s ten powers of wisdom: the power of knowing what is possible and impossible; the power of knowing the karmic results of the three periods of time; the power of knowing the various meditations, liberations, and samadhis; the power of knowing the superior and inferior faculties; the power of knowing the various kinds of understanding; the power of knowing the various realms; the power of knowing all paths leading to destinations; the power of unobstructed divine vision; the power of knowing past lives without outflows; and the power of permanently ending habitual tendencies. With these ten kinds of wisdom, one embraces all sentient beings without ever ceasing. A Bodhisattva returns in accordance with their vows: to save sentient beings from the sea of suffering, they return to this Saha world aboard the boat of compassion.
May I attain samādhi and travel through all worlds, yet remain unattached to the world. May I dwell in all worlds without weariness, teaching and guiding sentient beings without cease. May I give rise to immeasurable contemplative wisdom and skillful means, and accomplish the inconceivable path of the Bodhisattvas. May I attain the wisdom that is never confused in any direction, able to distinguish all worlds. May I attain the power of wisdom and supernatural abilities at will, and in a single moment adorn and purify all lands. May I attain universal entry into the nature of all dharmas, seeing all worlds as entirely pure. May I attain wisdom that arises without distinction, entering all lands within a single land. May I manifest to all the adornments of every land, teaching and guiding immeasurable, boundless sentient beings. May I reveal the boundless Dharma realm within a single Buddha-land, and may all Buddha-lands be likewise. May I attain the great wisdom and supernatural powers of自在, able to travel everywhere to all Buddha-lands.
Commentary: The Bodhisattva again makes a vow:
11. May I attain samādhi and, while in meditation, travel throughout all worlds. Yet may I remain unattached to the five worldly desires: wealth, form, fame, food, and sleep. May I not be deluded by the realms of form, sound, smell, taste, and touch.
12. May I dwell in all worlds. Why? To teach and transform sentient beings. May I never grow weary or be afflicted by vexations. May I lead sentient beings back to their source so they may quickly attain Buddhahood, for sentient beings originate from the Buddha and must return to their own Buddha-nature. To teach and transform sentient beings, may I work without cease, day and night.
13. May I give rise to immeasurable wisdom through contemplation. There are three kinds of wisdom: the wisdom of hearing, the wisdom of reflection, and the wisdom of cultivation. After hearing the Buddha’s teachings, wisdom arises; one must reflect for oneself, and wisdom arises; one must also cultivate, and wisdom arises. Having attained the wisdom of hearing, reflection, and cultivation, may I then use skillful means to teach and transform sentient beings, fulfilling the inconceivable Bodhisattva Way cultivated by Bodhisattvas.
14. May I attain the wisdom to understand the directions without confusion. May I thoroughly understand and penetrate all Dharma methods without obstruction. May I discern the wholesome roots of all sentient beings in the world, whether deep or shallow, mature or not yet mature.
15. May I attain the power of wisdom and spiritual penetrations, moving freely and spontaneously. Spiritual penetrations are divided into those with form and those without form. Spiritual penetrations with form are created by people; those without form arise naturally. For example, rockets, airplanes, radar, television, telephones, and so forth are made by people, so these are visible material things—spiritual penetrations with form. As for spiritual penetrations without form, everyone already possesses them. One need only strive in cultivation and apply oneself to Chan meditation to attain the realm of the five eyes and six spiritual penetrations. The five eyes are the heavenly eye, the flesh eye, the Dharma eye, the wisdom eye, and the Buddha eye. The six spiritual penetrations are the heavenly eye penetration, the heavenly ear penetration, the mind-reading penetration, the spiritual-foot penetration, and the penetration of the extinction of outflows. Those outside the Buddhist path may possess five penetrations, but they cannot attain the penetration of the extinction of outflows. Only those who diligently cultivate the Buddhist path can attain it. Once one has spiritual penetrations, in a single thought one can adorn and purify all the Buddha lands in the ten directions.
16. May I enter fully into the self-nature of all dharmas and see that all worlds are entirely pure. Therefore:
“One world is all worlds;
All worlds are one world.”
To see one world is to see all worlds; to see all worlds is still to return to one world. This is the realm of Huayan.
17. May I attain non-discriminating wisdom, whereby, within one realm, I can enter all realms, and within all realms, return to one realm. This is the realm of perfect interpenetration without obstruction.
18. May I reveal in its entirety the adornments of all Buddha-lands, and teach and transform immeasurable, boundless sentient beings.
19. May I manifest boundless Dharma realms within one Buddha-land. Within all Buddha-lands, may I likewise manifest boundless Dharma realms.
20. May I attain the great miraculous powers of wisdom, operating freely and effortlessly, and travel throughout the lands of the Buddhas of the ten directions, drawing near to the Buddhas, making offerings to the Buddhas, and teaching and transforming sentient beings. These are the Bodhisattva’s twenty great vows.
O disciples of the Buddha! The Bodhisattva Mahāsattva, through all his roots of goodness, vows to attain the adornment of all Buddha lands, to pervade all worlds, and to perfect the wisdom of contemplation. Just as he dedicates these roots of goodness for himself, so too does he dedicate them for all sentient beings, as follows:
May all sentient beings forever be free from all the hells, the animal realm, and the realm of Yama. May all sentient beings eradicate all karma that creates obstacles. May all sentient beings attain a universally embracing mind and impartial wisdom. May all sentient beings regard foes and loved ones with an equal mind and embrace them, bringing them all happiness and peace and purity of wisdom. May the wisdom of all sentient beings be complete, and may pure light shine everywhere. May all sentient beings perfect the wisdom born of reflection and understand the true meaning. May all sentient beings, with pure aspiration and joy, pursue Bodhi and attain immeasurable wisdom. May all sentient beings be able to reveal everywhere places of safe abiding.
Commentary: Disciples of the Buddha! A Great Bodhisattva practices the Bodhisattva path and dedicates the power of the roots of goodness he has cultivated. He aspires to adorn the Buddha lands in the ten directions, making them all pure; to travel throughout the worlds of the ten directions; and to perfect the wisdom of contemplation, regarding others as one with his own body. He makes this dedication in the same way and under the same circumstances, dedicating it for the sake of the sentient beings of the Dharma Realm. He enables all sentient beings to obtain the eight kinds of benefit as mentioned. They are:
- May all beings forever be free from the three evil paths: hell, animals, and hungry ghosts. The suffering in hell is unimaginable. On mountains of knives, in cauldrons of boiling oil—the suffering is indescribable. The suffering of animals, needless to say, is even worse: they kill one another, with the strong eating the weak, and can never live together in peace. Meat-eating animals are savage by nature; grass-eating animals are gentle by nature. The same is true of human beings. Those who eat meat like to fight, while those who are vegetarian are compassionate. This cannot be said to be true in every case, but in general, that is how it is. Hungry ghosts, ruled by King Yama, endure unimaginable suffering. Their bellies are as large as drums, but their necks are as narrow as needles. When food enters their mouths, it turns into burning coals, so they cannot swallow it. In the end, they can neither eat nor drink, and so they are called hungry ghosts.
- May all beings eliminate all karmic obstacles and consequences, have no more unwholesome karma, and have only wholesome karma.
- May all beings attain a mind that pervades the entire Dharma Realm and equal wisdom—that is, wisdom equal to the Buddha’s.
- May all beings regard enemies and loved ones equally. Toward those they resent and those they cherish, they should be the same, making no distinction between one and another. With an impartial mind, embrace them all and enable them to attain peace and ease, free from every danger. Enable them to attain pure wisdom, free from all false thoughts. This wisdom is like a mirror: when something comes, it reflects it; when it goes, the mirror is still. When things come, it responds; when they go, it is still.
- May all beings attain perfect, unobstructed wisdom, knowing everything and understanding everything. May the light of pure wisdom shine everywhere; thus, “throughout all empty space and pervading the entire Dharma Realm,” this light of wisdom is present.
- May all beings’ contemplative wisdom be both accomplished and perfected, and may they understand the true meaning of the principles—the ultimate truth.
- May all beings, with pure aspirations, seek unsurpassed Bodhi and attain immeasurable wisdom.
- May all beings manifest places of safety everywhere.
The eight vows above are made by Bodhisattvas for the sake of beings. Bodhisattvas make vows not only for themselves, but also for beings. Why? Bodhisattvas hope that beings, too, will benefit from the dedication of wholesome roots.
O disciples of the Buddha! The Bodhisattva Mahasattva always dedicates with a wholesome mind in this way: in order that all sentient beings may encounter the cool, refreshing cloud and be pervaded by the rain of the Dharma; in order that all sentient beings may constantly encounter fields of merit and supreme realms; in order that all sentient beings may skillfully enter the treasury of the Bodhi mind and protect it themselves; in order that all sentient beings may be free from all hindrances and bonds and abide well; in order that all sentient beings may obtain unobstructed knowledge of supernatural powers; in order that all sentient beings may attain freely functioning bodies and manifest them everywhere; in order that all sentient beings may accomplish the supreme wisdom of all modes of knowledge and universally bring forth benefits without any being left out; in order that all sentient beings may embrace all classes of beings and make them pure; in order that all sentient beings may attain the consummation of all-knowing wisdom; and in order that the minds of all sentient beings may remain unmoving and unobstructed.
Commentary: Disciples of the Buddha! A great Bodhisattva practicing the Bodhisattva path always has wholesome thoughts and, in this way, dedicates [merit] to sentient beings. Why? Because they wish all sentient beings to obtain great benefit.
Because it enables all sentient beings to encounter cool clouds that shower down the vast rain of the Dharma, nourishing the bodhi-seeds in the minds of all sentient beings.
For it causes all sentient beings to constantly cultivate fields of merit. Why do sentient beings lack blessings and karmic rewards? Because they do not cultivate fields of merit. Then where should they cultivate fields of merit? Before the Three Jewels: the Buddha, the Dharma, and the Sangha. Before the Buddha, make offerings to the Buddha; before the Dharma, make offerings to the Dharma; before the Sangha, make offerings to the Sangha. In short, making offerings to the Three Jewels is cultivating merit. Making offerings to the Three Jewels brings an inconceivable, wondrous state.
Because it enables all sentient beings to enter the treasury of the bodhi mind and personally uphold their own bodhi mind.
For it enables all sentient beings to be freed from the five hindrances and the ten fetters. The five hindrances are:
- Sensual desire.
- Ill will.
- Sloth and torpor.
- Restlessness and remorse.
- Doubt about the Dharma.
These five things can obscure the nature of the mind, and wholesome dharmas do not arise.
The ten bonds (fetters) are:
- Lack of conscience.
- Lack of moral shame.
- Jealousy.
- Avarice.
- Remorse.
- Sleepiness.
- Restlessness.
- Torpor.
- Anger.
- Concealment.
These ten deluded afflictions bind sentient beings, preventing them from escaping birth and death and from attaining Nirvana. These five hindrances and ten fetters, together with all kinds of improper thoughts, obscure your wisdom and bind your Dharma body. If you are free from these coverings and bonds, you will abide peacefully and skillfully in unsurpassed bodhi.
Because it enables all sentient beings to attain wisdom and unobstructed spiritual powers. What are spiritual powers? What cannot be fathomed is spiritual; what is unobstructed is power. With spiritual powers, one can act spontaneously and freely, with nothing to hinder them.
Because it enables all sentient beings to attain a body that is free and at ease, so that wherever they wish to go, they arrive there at once without any restrictions. It is very convenient; that is, they also possess spiritual powers and can manifest themselves throughout the worlds of the ten directions.
Because it enables all sentient beings to attain the most supreme wisdom of all modes of knowledge. It benefits all sentient beings everywhere: every sentient being receives benefit; not a single sentient being fails to benefit. Therefore, it is said to be “not in vain.” Because it causes all sentient beings, gathers in all sentient beings everywhere, and enables all sentient beings to return to their pure source, the wondrous nature of true suchness.
Because it enables all sentient beings to attain ultimate wisdom, which is the wisdom of the Buddha. Those of the Two Vehicles have all-knowledge; Bodhisattvas have knowledge of the paths; and Buddhas have knowledge of all aspects.
Because it enables all sentient beings to always possess the power of concentration, their minds do not waver. Dwelling in the realm of Samādhi, why does the mind not waver? Because one attains perfect Bodhi without obstruction.
O son of the Buddha, when a Bodhisattva Mahāsattva sees beautiful and delightful lands, gardens, plants, flowers and fruits, famed fragrances, fine garments, precious jewels, wealth and possessions, and all kinds of adornments; or sees delightful villages and settlements; or sees kings of majestic virtue and sovereign power; or sees dwelling places free from all clamor and bustle, then, having seen these things, with the wisdom of skillful means he diligently cultivates and gives rise to immeasurable, excellent and wondrous merits. For the sake of all sentient beings, he diligently seeks the wholesome Dharma, keeps his mind free from heedlessness, and gathers all goodness in abundance, like a great ocean. With inexhaustible goodness, he universally blesses all; he becomes a place of support for all wholesome Dharmas. Skillfully dedicating all roots of goodness without discrimination, he reveals immeasurable varieties of roots of goodness. With wisdom, he constantly observes all sentient beings; his mind ever recollects the realm of roots of goodness. He dedicates to sentient beings roots of goodness equal to suchness and impartiality, without ever ceasing.
Commentary: “Disciples of the Buddha! As a Great Bodhisattva cultivates the Bodhisattva path, there are times when they see things that are exceedingly pleasing: lands filled with joy; gardens and forests, grasses and trees, flowers and fruits; precious incense, fine garments, jewels, wealth, and all kinds of the finest adornments. Or they see pleasing villages and settlements, or a king possessed of great majesty and power. Or they see a place where people dwell that is very pure and free from noise and commotion.
After seeing such a variety of scenes, the Bodhisattva uses the wisdom of skillful means and diligently cultivates all the Buddha’s teachings, giving rise to measureless, boundless, supreme and wondrous merit. For the sake of all sentient beings, the Bodhisattva earnestly and sincerely seeks wholesome teachings, with a mind free from heedlessness, and widely accumulates all wholesome deeds, as vast as the ocean. Through inexhaustible wholesome action, the Bodhisattva protects all sentient beings everywhere and serves as a refuge for all wholesome teachings.” For the sake of all sentient beings, Bodhisattvas attain true wisdom and perfect Buddhahood. Therefore, they willingly endure every kind of suffering, practice every difficult practice, and accumulate all kinds of roots of goodness, skillfully dedicating them to sentient beings without distinction, treating all equally. With one kind of root of goodness, they reveal immeasurable kinds of roots of goodness. From within those immeasurable roots of goodness, they give rise to yet more immeasurable roots of goodness. Immeasurable upon immeasurable, layer upon layer without end, they reveal the Dharma to all sentient beings, causing them to bring forth the bodhi mind. Bodhisattvas use the wondrous discerning wisdom to observe the causes and conditions of all sentient beings. In their minds, they constantly remember the realms of wholesome roots of all sentient beings, and dedicate to sentient beings the roots of goodness that are equal and of true suchness, never ceasing. Why? So that all sentient beings may quickly leave suffering, attain happiness, and bring the cycle of birth and death to an end.
At that time, the Bodhisattva dedicated all roots of goodness in this way, saying:
“May all beings attain the delightful sight of all Tathagatas, perceive the true nature of the Dharma as equal and impartial, without grasping or attachment, and be perfectly pure.
May all beings behold all Tathagatas with delight and make offerings to them in full.
May all beings be reborn in pure Buddha-lands, free from every affliction and exceedingly delightful.
May all beings behold the Dharma of all Buddhas with delight.
May all beings always delight in upholding the practices of all Bodhisattvas.
May all beings attain eyes that delight good spiritual friends and see without obstruction.
May all beings always behold everything delightful, with nothing opposed to them.
May all beings realize every delightful Dharma and diligently uphold it.
May all beings attain pure radiance amid all the Dharma that all Buddhas delight in.
May all beings cultivate the Bodhisattvas’ mind of relinquishing all that is beloved and delightful.”
Commentary: What is a Bodhisattva? “Bodhisattva” is half a Sanskrit word; the full term is Bodhi-sattva, translated as “one who enlightens sentient beings,” and also called “an enlightened sentient being.” It is also translated as “a sentient being with the great mind for the Way.”
What does “one who enlightens sentient beings” mean? It means awakening all sentient beings. What is meant by “an enlightened sentient being”? It means being an enlightened one among sentient beings. It can also be said that the Bodhisattva is someone clear-minded among us sentient beings. A clear-minded person does not do things upside down; whatever they do is reasonable and in accordance with the Dharma. That is the first meaning of Bodhisattva.
There is also a second meaning: a sentient being with the great mind for the Way. The Bodhisattva’s mind for the Way is vast: what is difficult to give up, the Bodhisattva can give up; what is difficult to practice, the Bodhisattva can practice. The Bodhisattva is willing to give away inner wealth—that is, the head, eyes, marrow, brain, skin, blood, flesh, sinews, and bones.
Whatever sentient beings need, the Bodhisattva gives them; there is absolutely no thought of being unwilling to give anything up. To save and protect sentient beings, the Bodhisattva forgets themself. Thus, “They know only sentient beings and do not know themself,” and that is why they are called a Bodhisattva. They are also able to give up external wealth—that is, their kingdom, wife and children, gold, silver, and precious jewels. Whatever possessions sentient beings come to ask for, the Bodhisattva will surely fulfill their wishes and give them all away. Why are they able to give so freely, without the slightest stinginess? Because the Bodhisattva is unattached; all things are empty. Thus, “See through things and let them go, and you will attain freedom.” This is how the Bodhisattva manifests the resolve to attain bodhi.
At that time, the Bodhisattva dedicated all the various roots of goodness he had cultivated in this way. In every thought-moment, the Bodhisattva did not abandon sentient beings; in every thought-moment, he kept sentient beings in mind. Therefore, he further made thirty-one great vows, all wishing that every sentient being obtain pleasing benefits, see pleasing realms, and give rise to pleasing roots of goodness. What, in the end, are these great vows? They are:
- May all sentient beings attain the pleasing understanding of the Buddhas of the ten directions, see that the true nature of suchness and the fundamental essence of all phenomena are equal. May they neither grasp at nor cling to any phenomena; may they not only refrain from grasping at phenomena, but also cease to grasp at the self, with no attachment to self, leaving only perfect, pure great wisdom.
- May all sentient beings, upon seeing the Buddhas of the ten directions, give rise to pleasing thoughts and make perfect offerings to all the Buddhas.
- May all sentient beings be reborn in a world free of all afflictions—that is, in the pleasing pure lands of the Buddhas. The lands of the Buddhas contain only happiness and no suffering.
- May all sentient beings see the Buddhas of the ten directions and hear their pleasing Dharma teachings.
- May all sentient beings always rejoice in protecting and supporting all Bodhisattvas, and learn the pleasing practices of the Bodhisattvas.
- May all sentient beings always draw near to good spiritual teachers, show them reverence, and make offerings to them; may they learn pleasing Buddhadharma from these teachers and attain the pleasing Dharma eye, so that nothing they see obstructs them.
- May all sentient beings always see all pleasing material things, with nothing ever contrary to their minds.
- May all sentient beings realize all the pleasing Buddhadharma, diligently protect and uphold the Buddha’s teachings, and continue the Buddha’s wisdom-life.
- May all sentient beings attain pure, luminous wisdom within all the pleasing teachings of the Buddhas.
- May all sentient beings cultivate all the Bodhisattvas’ pleasing equanimity.
May all beings attain fearlessness and be able to expound all Dharma that is pleasing and delightful. May all beings attain the Bodhisattvas’ supremely pleasing and delightful profound samādhis. May all beings attain the Bodhisattvas’ most pleasing and delightful dhāraṇī gates. May all beings attain the Bodhisattvas’ most pleasing and delightful discerning wisdom. May all beings be able to manifest the Bodhisattvas’ most pleasing and delightful sovereign supernatural powers. May all beings be able to expound the most pleasing and delightful profound, wondrous Dharma in the great assemblies of all Buddhas. May all beings be able, through skillful means, to reveal, explain, and expound the most pleasing and delightful differentiated phrases. May all beings constantly be able to arouse the most pleasing and delightful impartial great compassion. May all beings, moment by moment, arouse the most pleasing and delightful great Bodhi mind, always causing their faculties to be joyful and delighted. May all beings be able to enter the most pleasing and delightful family of all Tathagatas.
Commentary:
11. May all beings attain the power of fearlessness and be able to expound the Buddha-Dharma, pleasing to all beings.
12. May all beings attain all the profound and delightful meditative powers of the Bodhisattvas and always abide in meditation.
13. May all beings attain all the exceedingly delightful dhāraṇī gates of the Bodhisattvas. Dhāraṇī is translated as “total retention”: it encompasses all Dharma and retains limitless meanings. May they attain this wisdom gate.
14. May all beings attain all the exceedingly delightful wisdom of wondrous observation of the Bodhisattvas, and be able to observe the principles of the true reality of all dharmas.
15. May all beings be able to manifest the exceedingly delightful wondrous applications of the Bodhisattvas’ spiritual powers of sovereign freedom.
16. May all beings be able to expound the exceedingly delightful, profound and wondrous Dharma in the great Dharma assemblies of the Buddhas of the ten directions.
17. May all beings be able to use skillful means to reveal, teach, and expound exceedingly delightful phrases and meanings.
18. May all beings always give rise to the exceedingly delightful mind of great, impartial compassion—that is, to regard those who are enemies and those who are close as equal.
19. May all beings, in every moment, give rise to the exceedingly delightful mind of great Bodhi, always causing their roots of goodness to rejoice and flourish.
20. May all beings (including beings of the nine realms) enter all the exceedingly delightful homes of the Tathāgatas.
May all beings attain the pleasing and delightful conduct of skillfully taming, and tame beings without pause.
May all beings attain the Bodhisattvas’ inexhaustible eloquence, so pleasing and delightful, to expound all Dharmas.
May all beings, throughout ineffable, ineffable kalpas, dwell in all delightful worlds and teach and transform beings, their minds never weary or tired.
May all beings, by immeasurable means, universally awaken to and enter the very pleasing and delightful Dharma-gates of all Buddhas.
May all beings attain pleasing and delightful unobstructed means, and know that all Dharmas have no fundamental basis.
May all beings attain the pleasing and delightful ultimate freedom from craving and desire, know that all Dharmas are ultimately nondual, and cut off all obstructions.
May all beings attain the pleasing and delightful ultimate freedom from craving and desire, and know that all Dharmas are equal and true.
May all beings fully perfect all the Bodhisattvas’ very pleasing and delightful Dharmas, free from frivolous discourse.
May all beings attain a mind of Vajra-Treasury diligence and accomplish the pleasing and delightful path of omniscience.
May all beings possess pleasing and delightful unobstructed wholesome roots, and subdue all enemy-adversaries of afflictions.
May all beings attain the pleasing and delightful gateway of omniscience, and universally manifest perfect enlightenment in the world.
Commentary: A Bodhisattva’s compassion for others is earnest, and they are not afraid of afflictions. They make one vow, then another, every vow being for the benefit of sentient beings. If, after making a vow, they feel it is not ideal and sentient beings have not received complete benefit, they make another vow. When they feel that the merit is complete, they will fulfill their vow-making aspiration.
21. May all beings attain the delightful practice of the gateway of subduing beings. The beings in the Saha world are exceedingly stubborn and truly difficult to discipline and tame. When the true Dharma is explained to them, they instead give rise to doubt. When the right Dharma is explained to them, they do not believe it. To subdue stubborn beings and transform their thoughts, Bodhisattvas therefore continue day and night without rest.
22. May all beings attain the Bodhisattvas’ delightful, unobstructed eloquence of all wisdom and expound all Dharmas. When Bodhisattvas teach the Dharma, they possess four kinds of unobstructed eloquence: unobstructed eloquence regarding Dharma, regarding meaning, in words, and in joyful exposition.
23. May all beings dwell in all the delightful worlds throughout an indescribably indescribable number of kalpas, teaching and transforming all beings without weariness or fatigue of mind, never growing weary of beings and never tiring of their work.
24. May all beings, by means of immeasurable skillful means, universally awaken to and enter the delightful Dharma gateways of all Buddhas of the ten directions.
25. May all beings attain the delightful, unobstructed skillful means of knowing that all Dharmas are empty, have no roots from the beginning, and need not be clung to.
26. May all beings attain the delightful freedom from the bounds of greed and desire, know that all Dharmas are ultimately nondual and are all the ultimate truth, and cut off every obstruction.
27. May all beings attain the delightful freedom from the bounds of greed and desire, and know that all Dharmas are equal and true, neither false nor fabricated.
28. May all beings fully accomplish all the Bodhisattvas’ delightful Dharmas that are free of frivolous discourse. Whatever Dharma is spoken is true and not false: it is the true Dharma, not an expedient Dharma. What is frivolous discourse? It is unreasonable and meaningless talk. There are six kinds of frivolous discourse: 1. Perverted frivolous discourse. 2. Futile frivolous discourse. 3. Contentious frivolous discourse. 4. Frivolous discourse that compares oneself with others and distinguishes between superior and inferior. 5. Frivolous discourse that discriminates over crafts and means of livelihood. 6. Frivolous discourse that clings to worldly wealth and food. If one can have no doubts about the Buddha Dharma and cultivate morality, concentration, and wisdom, one will forever cut off all frivolous discourse. We who cultivate the Way must surely be free of frivolous discourse.
29. May all beings attain a firm vajra mind and a mind of diligence, and accomplish the delightful path of all-wisdom.
30. May all beings possess delightful, unobstructed roots of goodness, subdue all afflictions and enemies, and thus be forever free of anger and ignorance, with calm minds and ever-cheerful smiles.
31. May all beings attain the delightful gateway to all-wisdom and manifest Buddhahood throughout the worlds of the ten directions.
O disciple of the Buddha! When a Bodhisattva Mahāsattva cultivates these roots of goodness, he attains the light of wisdom and is embraced by good spiritual mentors. The sun of the Tathāgata’s wisdom shines upon his mind, forever extinguishing the darkness of ignorance. He diligently cultivates the true Dharma, enters into all activities of wisdom, skillfully learns the stages of wisdom, spreads the roots of goodness, and fills the Dharma Realm. With wisdom, he dedicates these roots of goodness, reaches the source of all the Bodhisattvas’ roots of goodness, and deeply enters the ocean of great skillful means, thereby accomplishing immeasurable and vast roots of goodness.
Commentary: Disciples of the Buddha! When a great Bodhisattva cultivates the Bodhisattva path and practices this root of goodness, he attains true wisdom, radiates great brilliance, and is embraced by good spiritual friends. The Buddha’s wisdom-light is like the light of a thousand suns, shining throughout the minds of sentient beings and forever eliminating all ignorance, afflictions, and delusion. He diligently cultivates the true Dharma, courageously and vigorously advancing without becoming lax; enters into the activity of all-wisdom; and skillfully studies the grounds of wisdom. His roots of goodness flow throughout the ten directions, extending even to the ends of space and throughout the Dharma realm—all are places where his roots of goodness flow. With wisdom, he dedicates the roots of goodness of all Bodhisattvas, reaching their very source. With wisdom, he enters deeply into the vast Dharma gates of skillful means, profound and broad as the ocean, and brings to fruition immeasurable, vast roots of goodness.
When practicing the Dharma of dedicating merit, one must have great wisdom and no selfishness. Without great wisdom, selfishness will arise. If one is selfish, one will not dedicate merit for the sake of sentient beings. Why? Because one cannot let go and keeps the merit for oneself to use. Only when the mind is free from attachment can one attain the wisdom of liberation and dedicate merit for the sake of sentient beings. The Bodhisattva’s way of thinking is:
“Not because I seek peace and happiness for myself;
I only wish for sentient beings to be free from suffering.”
Disciples of the Buddha! The Bodhisattva Mahāsattva dedicates these roots of goodness in this way, namely: without attachment to the world, without grasping at sentient beings, with a pure mind and nothing on which to rely; mindful of all dharmas, free from discriminating views, never relinquishing the sovereign wisdom of all Buddhas, and never departing from the proper modes of dedication of all Buddhas of the three times; following all equal and proper Dharma, not destroying the true nature of the Tathāgata, and contemplating equally the absence of characteristics of sentient beings throughout the three times; skillfully following the Buddha’s path, skillfully expounding the Dharma, deeply understanding its meaning, entering the most excellent stage, awakening to the true Dharma, with perfect wisdom and firm faith and joy.
Commentary: Disciples of the Buddha! A Great Bodhisattva who cultivates the Bodhisattva Path dedicates these roots of goodness in this way. How does one dedicate them? By not clinging to any beings in the world and not grasping at the marks of any beings. The Bodhisattva’s mind does not cling to even a single thought, and is therefore pure. The Bodhisattva does not say, “I have roots of goodness, and I dedicate them all to beings. What merit do I have toward beings?” If one clings to that merit, then one is relying on something. The Bodhisattva relies on nothing. The Bodhisattva keeps in mind all the dharmas spoken by the Buddhas, apart from discriminative views—that is, all the deluded views of ordinary beings. The Bodhisattva does not abandon all the Buddha’s freely functioning wisdom, does not oppose the proper gateway of dedication practiced by the Buddhas of the three times, follows the eighty-four thousand equal and proper teachings, and does not destroy the true marks of the Buddha. The Bodhisattva observes the three times equally, does not cling to the marks of beings, skillfully follows the Buddha Path in practice, skillfully expounds the Dharma gateway of the true aspect of all dharmas, understands the profound and true meaning of dharmas, enters the most supreme stage, awakens to all the true Buddha-dharmas, and has wisdom that is complete and faith and joy that are firm.
Although skillfully cultivating right action, one knows that the nature of karma is empty; understands that all dharmas are like illusions; knows that all dharmas have no inherent nature; contemplates all meanings and various practices, following worldly speech without attachment; eradicates all causes and conditions of clinging; knows the true principle; contemplates that the nature of all dharmas is entirely quiescent; understands that all dharmas share one true mark; knows that the marks and absence of marks of all dharmas are not opposed to one another; dwells together with the Bodhisattvas, practices their path, skillfully gathers sentient beings, and enters the gateway of the dedications of all Bodhisattvas of the past, future, and present.
Commentary: Although the Bodhisattva skillfully practices all right actions, they know that the nature of all karma is fundamentally empty. They clearly know that all dharmas are like illusions and transformations, and that all dharmas have no inherent nature. They contemplate the meaning of all dharmas and, in regard to all dharmas and the various practices to be cultivated, accord with worldly expressions without becoming attached to worldly dharmas. Therefore:
“To see things clearly is to awaken and transcend the world; to see them in delusion is to fall into the cycle of suffering.”
Eliminate all causes and conditions of attachment—that is, the state of being unable to see through things or let them go. Know that the essential principle of true suchness is genuine and not false; contemplate the nature of all dharmas and see that they are all quiescent. Clearly understand that all dharmas share one true mark, and that from this one true mark arise immeasurable dharmas. Know that the marks of all dharmas do not contradict one another. Dwell together with all Bodhisattvas, practice the Bodhisattva path, skillfully embrace sentient beings in the ten directions, and deeply enter all the Bodhisattva gates of dedication of merit concerning the past, present, and future.
In the Dharma of all Buddhas, the mind is free from alarm and fear. With immeasurable compassion, one enables all sentient beings to attain purity everywhere. In the worlds of the ten directions, one does not give rise to attachment to self or what belongs to self; among all worldly things, one makes no distinctions; toward all objects, one gives rise to no defilement or attachment. One diligently cultivates all supramundane dharmas, takes hold of and relies on nothing in the worlds, and remains firmly established in right view of the profound and wondrous path, free from all false views and understanding the true Dharma.
Commentary: A Bodhisattva has no fear in their mind regarding any of the dharmas spoken of by the Buddhas. Why? Because they thoroughly understand the principle of the true aspect of all dharmas. With a vast, boundless, immeasurable mind, they enable all sentient beings everywhere to attain the pure source, the wondrous nature of true suchness. They do not give rise to attachment to the worlds in the ten directions, saying, “This world is mine,” or “That world is mine.”
Why does a Bodhisattva not cling to anything in any worldly realm? Because they make no distinctions and give rise to no attachment to any of the realms in the worlds of the ten directions. They diligently cultivate all transcendental dharmas and neither grasp at nor rely upon anything in any worldly realm. That is, they have neither a mind that clings nor a mind that depends on anything. They possess right knowledge and right views of the profound, inconceivable wondrous path of bodhi, which are extremely firm and cannot be destroyed. Having cast aside all false views—that is, wrong knowledge and wrong views—they clearly understand and penetrate the true meaning. If one has any false views, one cannot understand the true Dharma.
In cultivation, one must practice the Dharma that transcends the world. People living in the world take defiled suffering for pleasure and forget to turn back. They do not know the wondrous way to escape the Three Realms, nor do they wish to leave the Realm of Desire, the Realm of Form, and the Realm of Formlessness. Why? Because ignorance has accumulated upon ignorance, and they transmigrate endlessly through the six paths within the Three Realms. The six paths are the heavens, humans, and asuras—these are the three wholesome paths—and hungry ghosts, animals, and hell beings—these are the three unwholesome paths. The purpose of our cultivation of the Way is to leave behind the suffering of samsara and attain the bliss of Nirvana; in other words, to bring birth and death to an end.
We sentient beings in samsara go round and round, rising and falling, forever without end—sometimes in heaven, sometimes as humans, sometimes as asuras, sometimes as animals, sometimes as hungry ghosts, and sometimes falling into hell. This is receiving retribution according to one’s karma; there is no fixed rule. If we wish to escape the three realms, we must practice a supramundane Dharma, using the Dharma gate of meditation. In cultivation, we must certainly cut off desire and eliminate attachment; otherwise, even after practicing for a hundred thousand great kalpas, we still will not get past the three barriers and will remain ordinary people! We must diligently cultivate morality, concentration, and wisdom, and eradicate greed, anger, and delusion. These are the standards for practitioners. We must begin with the fundamentals: the thirty-seven aids to enlightenment.
- The Four Foundations of Mindfulness: Contemplate the body as impure, feelings as suffering, the mind as impermanent, and phenomena as non-self.
- The Four Right Efforts: Completely eliminate evil deeds that have already been done; do not commit evil deeds that have not yet been done; do good deeds that have not yet been done; and continue doing good deeds that have already been done.
- The Four Bases of Spiritual Power: The basis of desire, the basis of mind, the basis of effort, and the basis of wisdom.
- The Five Faculties: The faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.
- The Five Powers: The power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom.
- The Seven Factors of Enlightenment: Investigation of phenomena, effort, joy, tranquility, equanimity, concentration, and mindfulness.
- The Noble Eightfold Path: Right view, right speech, right thought, right action, right livelihood, right effort, right mindfulness, and right concentration.
The teachings above are supramundane practices that must be cultivated by everyone, whether in the Mahayana or Hinayana. They are the basic teachings of Buddhism.
Just as suchness pervades all places and has no boundaries, so too the dedication of roots of goodness pervades all places and has no boundaries.
Just as true reality is the nature of suchness, so too the dedication of roots of goodness understands true reality to be the nature of all dharmas.
Just as suchness always preserves its original nature and undergoes no change, so too the dedication of roots of goodness preserves its original nature, never changing from beginning to end.
Just as the absence of inherent nature in all dharmas is the nature of suchness, so too the dedication of roots of goodness understands that the absence of inherent nature is the nature of all dharmas.
Just as the absence of characteristics is the characteristic of suchness, so too the dedication of roots of goodness understands that the absence of characteristics is the characteristic of all dharmas.
Commentary: What is true suchness? “True” means genuine; “suchness” means thusness. The original nature of all dharmas is genuine and unchanging, thus and unchanging. True suchness is the self-nature. There is no need to cultivate it; it is already complete within us. If we understand the wondrous Dharma of true suchness, we will understand all the Buddha’s teachings.
Why don’t we understand the wondrous Dharma of true suchness? Because it is obscured and hindered by ignorance. If we can dispel ignorance, true suchness will naturally manifest. In short, true suchness is the root of bodhi, while ignorance is the root of affliction. Bodhi is awakening; affliction is the absence of awakening. Without awakening, we cling; when we cling, we feel unable to see things through and cannot let go. With awakening comes liberation—free of restraints and constraints, naturally at ease.
Bodhisattva Vajradhvaja, moved by earnest compassion, feared that some in the assembly might not understand this principle. Therefore, he presented one hundred examples. He used true suchness as an analogy to explain the roots of goodness, clarifying their capacities and functions. One hundred analogies will be presented below, each of which explains the truth. Thus, “Although an analogy is not the truth, it explains the truth.”
- Just as suchness—the self-nature of suchness—is unmoving, clear, and luminous. The underlying principle and true aspect of suchness pervade everywhere, without boundaries. Bodhisattvas cultivate roots of goodness and dedicate them to sentient beings in the same way: they pervade everywhere, without boundaries.
- Just as suchness takes truth as its nature and has no false characteristics, so too Bodhisattvas cultivate roots of goodness and dedicate them to sentient beings, clearly understanding that all dharmas take truth as their fundamental nature.
- Just as suchness never departs from its own nature, and never changes at any time—heaven and earth may change, the world may change, humankind may change, but the self-nature of suchness never changes—so too Bodhisattvas cultivate roots of goodness and dedicate them to sentient beings, abiding in their fundamental nature and never changing.
- Just as suchness takes the lack of inherent nature of all dharmas as its nature—that is, it is apart from self-nature and has no substantial nature—so too Bodhisattvas cultivate roots of goodness and dedicate them to sentient beings, clearly knowing that all dharmas have no essential nature as their nature.
- Just as suchness has no self-characteristic as its characteristic, so too Bodhisattvas cultivate roots of goodness and dedicate them to sentient beings, clearly understanding that all dharmas have no substantial characteristics as their substantial characteristics.
Just as true suchness, whoever attains it will never regress, so too with the dedication of roots of goodness: whoever attains it will never regress from the Dharma of all Buddhas. Just as true suchness is the sphere in which all Buddhas practice, so too the dedication of roots of goodness is the sphere in which all Tathagatas practice. Just as true suchness is free from the characteristics of realms yet is itself a realm, so too the dedication of roots of goodness is free from the characteristics of realms yet is the perfect realm of all Buddhas of the three times. Just as true suchness can establish, so too the dedication of roots of goodness can establish all sentient beings. Just as true suchness is by nature always compliant, so too the dedication of roots of goodness remains compliant without interruption until the end of future kalpas.
Commentary:
Just as with suchness, if someone attains it, they will only advance and never turn back. The roots of goodness dedicated in return are likewise: if someone attains them, they will never regress from any of the teachings spoken by the Buddhas.
Just as suchness is the path traversed by all the Buddhas, so too are the roots of goodness dedicated in return—the roots of goodness of suchness—the destination of all the Buddhas.
Just as suchness is the principle and substance of the true mark of signlessness, being apart from the characteristics of realms, there are no realms at all that can express it. Yet although it is apart from the characteristics of realms, it manifests realms: truly, it is a wondrous, indescribable realm. The roots of goodness dedicated in return are likewise: apart from all realms, they manifest all realms. This is the realm of perfect interpenetration and unobstructedness. It is apart from the characteristics of realms, yet serves as the perfect realm of all the Buddhas of the three times.
Just as suchness is able to establish all things in the world, so too are the roots of goodness dedicated in return able to establish all sentient beings.
Just as the nature of suchness is always compliant with all realms, so too are those roots of goodness dedicated in return compliant with sentient beings throughout all future kalpas, without ever ceasing.
Just as suchness cannot be measured, so too the dedication of the roots of goodness cannot be measured, being equal to the realm of space and reaching the minds of all beings. Just as suchness fills everything, so too the dedication of the roots of goodness pervades the entire Dharma realm in a single instant. Just as suchness abides eternally and is inexhaustible, so too the dedication of the roots of goodness is ultimately inexhaustible. Just as suchness has no equal, so too the dedication of the roots of goodness can universally perfect all the Buddha’s teachings and has no equal. Just as the essential nature of suchness is firm and indestructible, so too the essential nature of the dedication of the roots of goodness is firm and indestructible, and cannot be destroyed by any delusions or afflictions.
Commentary:
Suchness has no marks and is one with the true aspect. They are merely different terms. Their meanings, however, are the same, with no difference between them. Suchness is free from all marks, that is, it is all phenomena. The true aspect is no-mark, yet there is nothing that is not a mark; everything is encompassed within the true aspect. There is nothing that is not the true aspect, nor anything that is not suchness.
True suchness follows conditions yet does not change; it does not change yet follows conditions. It always follows conditions while always remaining unchanged, and always remains unchanged while always following conditions. For this reason it is called true suchness. It also carries the meaning of being自在, and so true suchness is the fundamental substance of the dharmas.
Take suchness, for example: what is its ultimate nature? No one can fathom its characteristics. The dedication of roots of goodness is likewise: it is equal to the realm of space, and even all the minds of sentient beings cannot fathom it.
Just as suchness extends throughout empty space and the entire Dharma realm, filling every place, so too do the roots of goodness dedicated in merit. In a single instant, they pervade the entire Dharma realm.
Just as suchness adapts to conditions without changing, and does not change while adapting to conditions, it abides eternally and without end. The roots of goodness dedicated in this way are likewise inexhaustible and endless.
For example, suchness has nothing with which it can be compared; it is absolute yet relative. Supramundane dharmas are absolute, while worldly dharmas are relative. The dedication of roots of goodness is likewise: it pervades and fulfills all Buddha-dharmas, with nothing comparable to it.
Just as suchness has a very firm nature, like a vajra, and cannot be destroyed, so too are wholesome roots dedicated in this way: their nature is very firm, and they cannot be obstructed by any delusion or affliction.
Just as true suchness is indestructible, so too is the dedication of roots of goodness; no sentient being can damage it. Just as true suchness has illumination as its essence, so too does the dedication of roots of goodness, taking universal illumination as its nature. Just as true suchness is present everywhere, so too is the dedication of roots of goodness, present in every place without exception. Just as true suchness pervades all times, so too does the dedication of roots of goodness. Just as true suchness is always pure in nature, so too is the dedication of roots of goodness, abiding in the world while its essence remains pure.
Commentary: For example, suchness has no substance or form, yet there is nowhere it is not present, and it cannot be destroyed. The dedication of wholesome roots is likewise: no sentient being can possibly destroy suchness or wholesome roots.
Just as suchness takes as its essential nature and appearance the radiance that illuminates the three-thousand great-thousand worlds, so too do the dedicated roots of goodness, taking as their essential nature and appearance radiance that shines everywhere.
Take suchness, for example: there is no place where it is absent; that is, there is no place that is not a place where suchness resides. The dedication of roots of goodness is likewise: suchness exists everywhere.
Just as suchness pervades all times and all places, filling every space and time, so too does the dedication of roots of goodness extend throughout all times and everywhere.
Just as the inherent nature of suchness is pure, so too is the dedication of roots of goodness: it abides in the world, yet its inherent nature is pure and free from defilement.
The Avatamsaka Sutra gives all kinds of examples of suchness in order to help sentient beings understand the principle of dedicating roots of goodness. However, some people say, “These principles and examples are very superficial. I understand them all already; there’s no need to explain them to me.” You could put it that way: even without an explanation, you understand, because suchness is your own nature. There is no need to explain it at all. But sentient beings are so deeply shrouded in ignorance that the bright mirror of the true mind is no longer clear. An explanation may help you understand a little better, but in reality, you still do not truly understand. If you truly understood, you would realize the original substance of suchness—your own nature—and then you would suddenly penetrate everything, illuminating heaven and earth. These examples do not go beyond your own nature. They teach us to recover the wisdom we originally possess and bring it forth here and now; that is also the wisdom of liberation—enlightenment.
Just as suchness is unobstructed with respect to all dharmas, so too is the dedication of the roots of goodness: it pervades all without obstruction.
Just as suchness serves as the Dharma-eye for beings, so too can the dedication of the roots of goodness serve as an eye for all sentient beings.
Just as the nature of suchness is free from weariness, so too, in cultivating all the Bodhisattva practices, the dedication of the roots of goodness is ever free from weariness.
Just as the essential nature of suchness is profoundly deep, so too is the nature of the dedication of the roots of goodness profoundly deep.
Just as suchness contains not a single thing, so too does the dedication of the roots of goodness fully understand that its nature contains not a single thing.
Commentary: Just as suchness is unobstructed with respect to all Buddha-dharmas, so too the dedication of roots of goodness can extend everywhere without obstruction.
Just as suchness can serve as the Dharma eye for sentient beings, so too can the roots of goodness that are dedicated serve as the Dharma eye for all sentient beings, enabling them to see the path of light and reach the other shore directly.
Just as suchness has no single essential nature, yet pervades all places without weariness, so too do the wholesome roots dedicated: in cultivating all the practice-gates cultivated by all Bodhisattvas, they never become weary.
Just as with suchness, whose essential nature is profound and not easy to understand, so too is the dedication of roots of goodness: its nature is extremely profound and not easy to comprehend.
Just as with suchness, because it encompasses all, no particular thing constitutes suchness; therefore, there is not a single thing within it. The dedication of roots of goodness is likewise: roots of goodness are merely a name. One clearly understands that their nature contains no thing. Why? Because there is no attachment.
Just as suchness is of a nature that does not manifest, so too is the dedication of good roots: its essence is subtle and wondrous, impossible to perceive.
Just as suchness is free from all defilements and obscurations, so too is the dedication of good roots: the eye of wisdom is pure and free from all delusions and obscurations.
Just as the nature of suchness has no equal, so too is the dedication of good roots: it accomplishes all the supreme, unequaled practices of the Bodhisattvas.
Just as the essence of suchness is quiescent and still, so too is the dedication of good roots: it skillfully accords with the Dharma of quiescence and stillness.
Just as suchness has no root, so too is the dedication of good roots: it can enter all rootless dharmas.
Commentary: For example, suchness, by its nature, neither enters nor leaves, and cannot manifest as the One True Tathagata. The wholesome roots dedicated to others are likewise: their essence is extremely subtle and very difficult to perceive, for they are beyond all characteristics and fundamentally cannot be seen.
Just as suchness is pure in its essential nature, free from all defilements and without any clouding of the eyes, so too are the wholesome roots dedicated: the eye of wisdom is pure wisdom, without any clouding of the eyes.
Just as suchness has no equal and nothing can be compared with its inherent nature, so too is the dedication of roots of goodness: it can bring to fruition all the practices cultivated by Bodhisattvas, is the supreme vehicle, and has no Dharma that can equal it.
Just as suchness is, by its essential nature, quiescent and unmoving, so too is the dedication of wholesome roots. Wholesome roots accord with the Dharma of quiescence, and nothing is manifested.
Just as suchness has no root, since it is everywhere and no particular place can be said to be its root, so too with the dedication of roots of goodness: it can enter all dharmas, which have no root.
Just as suchness has a boundless nature, so too is the dedication of the roots of goodness: it purifies all sentient beings, whose number is boundless. Just as suchness has a nature free from attachment, so too is the dedication of the roots of goodness: it ultimately distances itself from all attachments. Just as suchness is unobstructed, so too is the dedication of the roots of goodness: it dispels all obstructions in the world. Just as suchness is not the practice of the world, so too is the dedication of the roots of goodness: it is not something worldly beings can practice. Just as suchness has a nature that abides nowhere, so too is the dedication of the roots of goodness: all of birth and death are not places in which to abide.
Commentary: Just as suchness has an essential nature with no boundaries, so too are the roots of goodness dedicated, enabling boundless numbers of sentient beings to attain purity.
Just as suchness is, by its very nature, free of all attachment, so too is the dedication of roots of virtue, ultimately far removed from every attachment.
Just as suchness is free from all obstacles, so too the dedication of roots of goodness can eliminate all worldly obstacles.
Just as suchness is not within the realm of certain worldly people, so too the dedication of roots of goodness is not something certain sentient beings can accomplish.
Just as suchness has no abiding place in its essential nature, abiding neither in saṃsāra nor in nirvāṇa, so too is the dedication of roots of goodness: all of saṃsāra has no place to abide.
Just as suchness has the nature of non-doing, so too does the dedication of roots of goodness: all that is done is entirely relinquished. Just as the essence and nature of suchness abides steadfastly, so too does the dedication of roots of goodness abide in truth. Just as suchness accords with all dharmas, so too does the dedication of roots of goodness accord with the Bodhisattvas’ hearing and practice. Just as suchness is by nature always equal among all dharmas, so too does the dedication of roots of goodness cultivate the practice of equality among all worlds. Just as suchness is not separate from the dharmas, so too does the dedication of roots of goodness not forsake the world until the end of the future.
Commentary: Just as suchness, in its own nature, involves no fabrication, so too does the dedication of roots of goodness; all acts of fabrication are completely relinquished.
Just as suchness abides in reality in its essential nature, so too do the wholesome roots dedicated: quiescent and unmoving, yet responding and attaining communion, they abide in reality.
Just as suchness is in accord with all dharmas, so too are the roots of goodness dedicated to others in accord with all Bodhisattvas who listen and practice.
Just as suchness is of an eternally equal nature in all dharmas, so too is the dedication of roots of goodness, cultivating the practice of equality throughout all worlds.
Just as suchness is inseparable from all dharmas, and all dharmas are manifestations of suchness, so too is the dedication of roots of goodness: throughout all future time, it is inseparable from all worldly dharmas.
Just as suchness is ultimately inexhaustible among all dharmas, so too the dedication of roots of goodness is inexhaustible in its dedication to all sentient beings. Just as suchness is not in conflict with any dharma, so too the dedication of roots of goodness does not conflict with all the Buddha-Dharmas of the three times. Just as suchness universally encompasses all dharmas, so too the dedication of roots of goodness encompasses all the roots of goodness of sentient beings. Just as suchness shares the same essential nature with all dharmas, so too the dedication of roots of goodness shares one essential nature with the Buddhas of the three times. Just as suchness is not separate from any dharma, so too the dedication of roots of goodness embraces and upholds all mundane and supramundane dharmas.
Commentary: Just as suchness is within all phenomena, layer upon layer without end, so too the dedication of wholesome roots is among all sentient beings, dedicated without end.
It is like true suchness: with regard to all dharmas, it has no opposing characteristics, because true suchness can give rise to all dharmas and perfect all dharmas. The roots of goodness dedicated in transfer are likewise so; they do not contradict the Dharma taught by the Buddhas of the three times.
Just as suchness encompasses all dharmas, the dedication of roots of goodness likewise encompasses all the roots of goodness of all sentient beings.
Just as suchness shares the same essential nature with all dharmas, so too do the wholesome roots dedicated through transference share the same essential nature with the Buddhas of the three times.
Just as suchness is never separate from any of the dharmas, so too the dedication of roots of goodness can embrace and sustain all worldly and supramundane dharmas.
Just as suchness cannot be obscured, so too the dedication of roots of goodness cannot be obscured by any of the worlds. Just as suchness cannot be shaken, so too the dedication of roots of goodness cannot be shaken by any of Māra’s deeds. Just as suchness is by nature free of defilement, so too, in practicing the Bodhisattva path, there is no defilement. Just as suchness does not change, so too, when compassionately mindful of sentient beings, the mind does not change. Just as suchness cannot be exhausted, so too the dedication of roots of goodness cannot be exhausted by worldly phenomena.
Commentary: For example, the light of suchness cannot be obscured. Likewise, all the lights of the world cannot obscure these roots of goodness that have been dedicated.
Just as suchness is the nature of stillness, unmoving, so too are the roots of goodness that have been dedicated. No demonic karma can disturb these roots of goodness.
Just as true suchness is free of all dust and all defilement, so too is the dedication of roots of goodness: in cultivating the Bodhisattva practices, there is no dust or defilement whatsoever.
Just as suchness does not change, always remaining thus and unmoving, clear and luminous, so too are the roots of goodness dedicated: with loving concern for sentient beings, great loving-kindness, and great compassion, they remain forever unchanged.
Just as suchness can never be exhausted, so too are the wholesome roots dedicated in transfer: no worldly dharma can exhaust their source.
Just as true suchness is by nature always awakened, so too is the dedication of the roots of goodness, universally awakening to all dharmas. Just as true suchness cannot be lost or destroyed, so too is the dedication of the roots of goodness, giving rise to supreme aspirations toward all sentient beings that will never be lost or destroyed. Just as true suchness can greatly illuminate, so too is the dedication of the roots of goodness, illuminating all worlds with the light of great wisdom. Just as true suchness cannot be expressed in words, so too is the dedication of the roots of goodness, beyond the expression of all language. Just as true suchness sustains all worlds, so too is the dedication of the roots of goodness, able to sustain all the practices of all Bodhisattvas.
Commentary: Just as suchness is, by its own nature, always awakened, so too are the roots of goodness dedicated, enabling one to realize all the Dharma taught by the Buddhas of the three times.
Just as suchness cannot be diminished or destroyed, so too the wholesome roots that are dedicated give rise to a supreme aspiration toward all sentient beings, which will never be lost or destroyed.
Just as suchness can give rise to the great, luminous wisdom that illuminates all sentient beings, so too does the dedication of roots of goodness, using the light of great wisdom to shine upon all sentient beings in the world.
Just as suchness cannot be expressed in words, and even speaking cannot fully describe it, so too the wholesome roots dedicated cannot be portrayed by any words.
Just as suchness can sustain the world and enable all worlds to attain accomplishment, so too can wholesome roots dedicated in this way sustain all the practice-gates cultivated by Bodhisattvas.
Just as suchness accords with worldly expressions, so too does the dedication of roots of goodness accord with all expressions of wisdom. Just as suchness pervades all dharmas, so too does the dedication of roots of goodness pervade all the Buddha-fields in the ten directions, manifest great spiritual powers, and attain perfect enlightenment. Just as suchness makes no distinctions, so too does the dedication of roots of goodness make no distinctions among any of the worlds. Just as suchness pervades all bodies, so too does the dedication of roots of goodness pervade the immeasurable bodies throughout the lands of the ten directions. Just as the essential nature of suchness is unborn, so too does the dedication of roots of goodness skillfully manifest birth, yet nothing is born.
Commentary: Just as suchness conforms to worldly expressions, so too does the dedication of roots of goodness conform to all expressions of wisdom.
Just as suchness pervades all dharmas, and all dharmas are manifestations of suchness, so too do the roots of goodness dedicated in this way pervade all Buddha-lands throughout the ten directions, manifesting all kinds of great spiritual powers and attaining unsurpassed, perfect enlightenment.
Just as suchness has no distinctions, so too the roots of goodness that are dedicated have no distinctions in the world, yet they can bring the path to bodhi to completion.
Just as true suchness pervades the bodies of all sentient beings, there is no sentient being whose body does not contain true suchness. The roots of goodness dedicated in this way are likewise: they fill the Buddha-lands of the ten directions, and within the bodies of immeasurable sentient beings, they are all present.
Just as suchness, in its essential nature, neither arises nor ceases, so too do the wholesome roots dedicated through transference: by skillful means, they appear to arise and appear to cease, yet originally there is nowhere from which they arise. The immovable site of enlightenment extends throughout the ten directions.
Just as true suchness is present everywhere, so too is the dedication of roots of goodness: throughout the Buddha-fields of the ten directions and the three times, it universally manifests miraculous powers and is nowhere absent.
Just as true suchness is present throughout the night, so too is the dedication of roots of goodness: during every night, it shines forth with great radiance and performs the works of a Buddha.
Just as true suchness is present throughout the day, so too is the dedication of roots of goodness: it causes all beings who are present during the day to see the Buddha’s miraculous manifestations and to hear the turning of the wheel of nonretrogression, becoming free from defilement and pure, without any fault or error.
Just as true suchness is present throughout half-months and full months, so too is the dedication of roots of goodness: at the successive times and seasons throughout all worlds, it attains skillful means and knows all times in a single moment.
Just as true suchness is present throughout the years, so too is the dedication of roots of goodness: it abides for immeasurable eons, bringing beings clearly to maturity and causing all their faculties to become complete.
Commentary: Just as suchness is present everywhere, so too are the wholesome roots dedicated to the Buddha-lands of the Buddhas of the ten directions. They manifest all supernatural powers everywhere, and there is no place where wholesome roots are absent.
Just as true suchness pervades the night, so too does the dedication of wholesome roots: throughout all nights, it radiates great light and performs various Buddha-works.
Just as true suchness is pervasive throughout the daytime, so too are the wholesome roots dedicated in this way: they enable all sentient beings, during the daytime, to witness the miraculous transformations of the Buddhas of the ten directions as they expound the wondrous Dharma of non-retrogression. They cause all sentient beings to be freed from defilement and attain purity, so that not a single sentient being passes by without gaining benefit.
Just as with suchness, pervading from half a month up to a full month—that is, all space and all time—the roots of goodness dedicated are likewise so. Throughout all time, in accordance with the successive order of temporal periods, one attains skillful means; in a single moment, one knows all past, present, and future times.
Just as true suchness pervades the five destinies, so too does the dedication of wholesome roots abide for immeasurable kalpas. When wisdom is perfected, it fully comprehends and brings all wholesome roots to maturity, so that the thirty-two marks and eighty auspicious characteristics are all perfected.
Just as Suchness pervades the kalpas of formation and destruction, so too does the dedication of roots of goodness: abiding throughout all kalpas, pure and unstained, it teaches sentient beings, causing them all to become pure.
Just as Suchness extends to the end of future time, so too does the dedication of roots of goodness: extending to the end of future time, it cultivates the pure, wondrous practices of all Bodhisattvas and fulfills their great vows without ever regressing.
Just as Suchness pervades and abides in the three times, so too does the dedication of roots of goodness: it enables all sentient beings, in a single instant, to see the Buddhas of the three times, never departing from them even for a single thought.
Just as Suchness pervades every place, so too does the dedication of roots of goodness: it transcends the three realms, travels everywhere, and attains complete freedom.
Just as Suchness abides in the dharmas of existence and nonexistence, so too does the dedication of roots of goodness: it fully comprehends that all dharmas of existence and nonexistence are ultimately pure.
Commentary: For example, suchness is present throughout the kalpas of formation and destruction. One increase and one decrease make one kalpa. From the time human lifespans begin to increase from ten years, they increase by one year every hundred years, until they reach eighty-four thousand years and then stop. After that, they decrease by one year every hundred years, until they fall to ten years and then stop. This is the duration of one kalpa. The lifespan of the earth has four intermediate kalpas: formation, abiding, destruction, and emptiness. Twenty minor kalpas make one intermediate kalpa, and four intermediate kalpas make one great kalpa. In short, the lifespan of the earth is only one great kalpa, which is also eighty minor kalpas. The dedication of wholesome roots is likewise so: abiding throughout all kalpas, pure and undefiled, teaching and transforming sentient beings and enabling them to become pure and attain Buddhahood.
Just as suchness extends to the end of future kalpas, so too does the dedication of wholesome roots extend to the end of future kalpas: cultivating all the pure, wondrous practices of Bodhisattvas, fulfilling the great vows made by Bodhisattvas, and never regressing from Perfect, Complete Enlightenment.
Just as suchness pervades the three times, so too do the roots of goodness that are dedicated, enabling all sentient beings, in a single instant, to see the Buddhas of the three times, yet never, even for a single thought, to feel that they are separated from the Buddhas.
Just as true suchness pervades all places, so too do the roots of goodness dedicated in this way: they transcend the three realms and go everywhere; wherever they arrive, they are freely at ease, spontaneously.
Just as suchness abides in existent dharmas and also in nonexistent dharmas, so too do the roots of goodness that are dedicated: they clearly understand all existent dharmas, fully comprehend all nonexistent dharmas, and are ultimately pure.
Just as suchness is pure in its essential nature, so too is the dedication of roots of goodness: through skillful means, it gathers the factors that support enlightenment and purely upholds all the practices of the Bodhisattvas. Just as suchness is clear and bright in its essential nature, so too is the dedication of roots of goodness: it enables all Bodhisattvas to attain a mind of clear and bright samādhi. Just as suchness is stainless in its essential nature, so too is the dedication of roots of goodness: it stays far from all impurities and fulfills every pure aspiration. Just as suchness is without self or anything belonging to self, so too is the dedication of roots of goodness: with a pure mind free of self and anything belonging to self, it fills all the Buddha lands in the ten directions. Just as suchness is equal in its essential nature, so too is the dedication of roots of goodness: it attains the equal wisdom of omniscience, illuminates and understands all dharmas, and is free from every obscuration of ignorance.
Commentary: Just as suchness is always pure in its essential nature, so too are the roots of goodness dedicated through transference. They can skillfully cultivate the dharmas that aid the path, purifying all the practices cultivated by Bodhisattvas.
Just as suchness is luminous and pure in its essential nature, so too is the dedication of roots of goodness, enabling all Bodhisattvas to attain luminous and pure minds of right concentration and meditative absorption.
Just as suchness is free of defilement in its essential nature, so too are the roots of goodness that are dedicated, free from all contamination and impurity.
Just as with true suchness, there is no self and nothing belonging to a self. The wholesome roots that are dedicated are likewise without a self or anything belonging to a self; the pure mind pervades all the Buddha-lands in the ten directions.
Just as true suchness has an utterly impartial nature, so too does the dedication of roots of goodness. It attains the impartial wisdom of omniscience, illuminates all dharmas, and is free from every veil of ignorance—just as one leaves darkness and obtains light.
Just as suchness transcends all reckoning, so too does the dedication of roots of goodness: it dwells together with the immeasurable Vehicle of All-Knowledge, the mighty treasury of Dharma, and raises vast clouds of Dharma throughout all worlds in the ten directions.
Just as suchness abides equally, so too does the dedication of roots of goodness: it gives rise to all the practices of the Bodhisattvas and abides equally in the path of all knowledge.
Just as suchness abides throughout the realms of all sentient beings, so too does the dedication of roots of goodness: it fulfills unobstructed knowledge of all modes and appears before all beings in their realms.
Just as suchness is without discrimination and pervades the knowledge of all sounds, so too does the dedication of roots of goodness: it possesses the knowledge of all forms of speech and can universally manifest all kinds of speech, revealing the Dharma to sentient beings.
Just as suchness forever leaves the world, so too does the dedication of roots of goodness: it causes all sentient beings to forever transcend the world.
Commentary: Just as true suchness transcends all quantities and is not constrained by them, so too do the roots of goodness dedicated in transfer transcend the measure of all vehicles of wisdom. Together with the great-power treasury of Dharma, they raise vast clouds of Dharma throughout all worlds in the ten directions.
Just as suchness abides equally everywhere, so too does the dedication of roots of goodness: it gives rise to all the practice gates cultivated by Bodhisattvas and abides equally in the path of omniscience.
Just as suchness abides throughout all realms of sentient beings, so too does the dedication of roots of goodness: complete and unobstructed, it manifests the wisdom of all modes fully before all sentient beings.
Just as true suchness makes no distinctions and abides throughout all sounds of wisdom, so too does the dedication of roots of goodness. It is complete with all words and sounds of wisdom, and can manifest everywhere all kinds of words and sounds, revealing the truth to all sentient beings.
Just as suchness is forever separate from worldly phenomena, so too the roots of goodness dedicated in this way universally enable all sentient beings to forever escape the world and transcend the three realms.
Just as true suchness is vast in its essential nature, so too is the dedication of roots of goodness: it can uphold all the vast Buddha-Dharma of the past, future, and present, never forgetting or losing it, and diligently cultivate all the practices of the Bodhisattvas.
Just as true suchness has no interruption, so too is the dedication of roots of goodness: in order to establish all sentient beings on the ground of great wisdom, it practices the Bodhisattva path throughout all kalpas without interruption.
Just as true suchness is broad and expansive in its essential nature, pervading all dharmas, so too is the dedication of roots of goodness: with pure, unobstructed mindfulness, it universally encompasses all broad and expansive Dharma-gates.
Just as true suchness pervades and encompasses all classes of beings, so too is the dedication of roots of goodness: it realizes wisdom of immeasurable kinds and cultivates the true and wondrous practices of the Bodhisattvas.
Just as true suchness has no grasping or attachment, so too is the dedication of roots of goodness: it grasps at nothing in any dharma, eradicates all worldly attachment, and universally brings all things to purity.
Commentary: For example, suchness is vast and boundless in its essential nature. The wholesome roots dedicated in this way are likewise: they can uphold all the vast Buddha-Dharma of the past, future, and present, never forgetting any of the Buddha-Dharma, and diligently cultivating all the practices cultivated by Bodhisattvas.
Just as true suchness never ceases and is never interrupted at any time, so too is the dedication of roots of goodness: wishing to establish all sentient beings in the state of great wisdom, one practices the Bodhisattva path throughout all kalpas, without interruption and forever without ceasing.
Just as suchness is vast, immeasurable, and boundless in its essential nature, pervading all dharmas, and each of the eighty-four thousand Dharma gates contains suchness, so too are the roots of goodness dedicated: pure, unobstructed mindfulness universally encompasses all the vast Dharma gates.
Just as suchness encompasses all kinds of dharmas, so too does the dedication of wholesome roots: it realizes immeasurable kinds of wisdom and cultivates all the true and wondrous practice-gates cultivated by Bodhisattvas.
Just as suchness does not cling to any of the dharmas, so too the roots of goodness dedicated in transference do not grasp any dharma. They eliminate all worldly attachments, bring all things to purity, and attain the pure source, the wondrous nature of suchness.
For example, just as true suchness has an unmoving nature, so too is the dedication of roots of goodness: abiding in Samantabhadra’s perfect vows and deeds, it is ultimately unmoving.
For example, just as true suchness is the realm of the Buddhas, so too is the dedication of roots of goodness: it enables all beings to fulfill every realm of great wisdom and purifies the entire realm of afflictions.
For example, just as true suchness cannot be subdued, so too is the dedication of roots of goodness: it is not subdued by the deeds of any māras or by the false doctrines of non-Buddhists.
For example, just as true suchness is neither something that can be cultivated nor something that cannot be cultivated, so too is the dedication of roots of goodness: it relinquishes all deluded thoughts and attachments, making no distinction between cultivation and non-cultivation.
For example, just as true suchness never retreats or abandons, so too is the dedication of roots of goodness: it constantly sees the Buddhas, arouses the mind of bodhi, is adorned with great vows, and never retreats or abandons.
Commentary: For example, suchness—its essential nature is thus, unmoving, clear and luminous. The dedication of roots of goodness is likewise: abiding in the perfect vows and practices of Samantabhadra Bodhisattva, it is ultimately unmoving. Samantabhadra Bodhisattva has ten great vows:
- To pay reverence to all Buddhas.
- To praise the Tathagatas.
- To make offerings extensively.
- To repent and reform all karmic obstacles.
- To rejoice in others’ merits and virtues.
- To request that the Dharma wheel be turned.
- To entreat the Buddhas to remain in the world.
- To always learn from the Buddhas.
- To always accord with sentient beings.
- To dedicate all merits.
Just as true suchness is the realm of the Buddha, so too is the dedication of roots of goodness: it enables all sentient beings to be endowed with every realm of great wisdom, to eradicate every realm of great affliction, and to become pure.
Just as suchness cannot be subdued by heavenly demons or non-Buddhist heretics, so too the roots of goodness dedicated through transference cannot be subdued by any demonic activities or the false doctrines of non-Buddhists.
Just as suchness is neither something that can be cultivated nor something that cannot be cultivated, so too is the dedication of roots of goodness: relinquishing all deluded thoughts, eliminating all clinging, whether one practices or does not practice, without making distinctions—that is, without attachment.
It is like suchness: it never retreats, but advances courageously. The dedication of roots of goodness is likewise: one constantly beholds the Buddhas of the ten directions, arouses the aspiration for great bodhi, adorns it with great vows, and never turns back.
Just as suchness universally encompasses all worldly sounds of speech, so too does the dedication of roots of goodness: it enables one to attain the miraculous wisdom of speech in every distinct variety and to express universally every kind of utterance.
Just as suchness seeks nothing among all dharmas, so too does the dedication of roots of goodness: it causes all beings to ride the Vehicle of Samantabhadra and attain liberation, seeking nothing among all dharmas.
Just as suchness abides in all grounds, so too does the dedication of roots of goodness: it causes all beings to abandon the grounds of the world and abide in the ground of wisdom, adorning themselves with the practices of Samantabhadra.
Just as suchness is never interrupted, so too does the dedication of roots of goodness: it enables one to attain fearlessness with regard to all dharmas and to expound the Dharma everywhere, in the sounds of every kind, without interruption.
Just as suchness is free from all outflows, so too does the dedication of roots of goodness: it causes all beings to accomplish knowledge of the Dharma, fully understand the Dharma, and perfect the undefiled virtues of bodhi.
Commentary: It is like suchness, which encompasses all the words and sounds of the world. The wholesome roots dedicated to others are likewise able to attain all kinds of different words and sounds. With spiritual powers and wisdom, one can utter all sorts of words everywhere. With spiritual powers, one then has wisdom; with wisdom, one then has spiritual powers. The two are connected with each other. Spiritual powers are the function of wisdom: with wisdom, one knows how to use spiritual powers; without wisdom, even if one has spiritual powers, one cannot use them.
Just as suchness seeks nothing among all dharmas, so too does the dedication of roots of virtue, enabling all sentient beings to ride the vehicle of Bodhisattva Samantabhadra’s practices and vows, escape the three realms, and have no craving for any dharma.
Just as suchness abides in all stages, so too does the dedication of roots of goodness cause all sentient beings to leave behind worldly knowledge and views, abide in the stage of wisdom—that is, right knowledge and right view transcending the world—and adorn themselves with the great practices and vows of Bodhisattva Samantabhadra.
Just as suchness adapts to conditions without changing, and does not change while adapting to conditions, never ceasing, so too do the wholesome roots dedicated to others. With regard to all dharmas, they attain fearlessness. They accord with beings and their sounds, go everywhere, and expound the wondrous Dharma for beings, never ceasing.
True suchness, for example, has an undefiled essential nature: it is truly such, far removed from and free of all outflows. Outflows are all habitual tendencies and faults. Greed, anger, and ignorance are all outflows. Any enjoyment of the five desires—wealth, sex, fame, food, and sleep—is an outflow. Taking pleasure in the realms of the five objects—forms, sounds, smells, tastes, and tangible things—is an outflow of the five faculties: eyes, ears, nose, tongue, and body. Failing to observe the rules is also an outflow, and the greatest outflow is sensual desire. Practitioners must return to the source—that is, restore their original true nature. In the same way, they dedicate the roots of goodness, enabling all sentient beings to attain the Dharma-gate of wisdom, thoroughly understand all dharmas, perfect the path of awakening to bodhi, and accomplish undefiled merit.
Just as suchness cannot be disturbed or disrupted by even the slightest dharma, so that even the smallest part of it ceases to be enlightenment, so too is the dedication of wholesome roots: it universally brings all dharmas to awakening, and its mind is immeasurable, pervading the entire Dharma realm.
Just as suchness has no beginning in the past, no end in the future, and no difference in the present, so too is the dedication of wholesome roots: for the sake of all sentient beings, it continually gives rise to aspirations and vows for bodhi, universally bringing them to purity and forever freeing them from birth and death.
Just as suchness makes no distinctions among the three times, so too is the dedication of wholesome roots: in every present moment, the mind is always awakened, and the past and future are entirely pure.
Just as suchness brings all Buddhas and Bodhisattvas to fulfillment, so too is the dedication of wholesome roots: it gives rise to all great vows and skillful means, and brings to fulfillment the vast wisdom of the Buddhas.
Just as suchness is ultimately pure and is not associated with any afflictions, so too is the dedication of wholesome roots: it can extinguish the afflictions of all sentient beings and bring to perfection all pure wisdom.
Commentary: Just as there is not the slightest dharma that can destroy or disturb suchness, nor can one make even the slightest part of suchness unenlightened, so it is with the dedication of roots of goodness: it universally enables all sentient beings to awaken to all dharmas, with an immeasurable mind pervading the entire Dharma realm. Therefore: “A vast mind can encompass the void,” “Vast in extent, pervading the entire Dharma Realm.” Just as suchness has no beginning in the past, no end in the future, and no difference in the present, but is equal throughout, so too is the dedication of roots of goodness: for the sake of all sentient beings, constantly giving rise to the mind of enlightenment in every moment, constantly making vows of enlightenment, causing all to become pure, forever leaving birth and death, and transcending the three realms.
Just as suchness is present throughout the three periods of time without distinction, so too is the dedication of wholesome roots: in the present, moment by moment, the mind is always awakened; the past is pure, the future is pure, and all are equally pure.
Just as suchness brings all Buddhas and Bodhisattvas to fruition, and all Buddhas and Bodhisattvas arise from suchness, so too does the dedication of roots of goodness give rise to all great vows and skillful means and bring to fruition the vast wisdom of all Buddhas and Bodhisattvas.
It is like true suchness: ultimately pure, free from defilement, and not associated with any afflictions. The dedication of roots of goodness is likewise able to eradicate all the afflictions of sentient beings and perfect all pure wisdom. Why do we have afflictions? It is entirely because our virtue is insufficient. Thus we have immeasurable afflictions. Afflictions have no form; otherwise, even the entire realm of space and the Dharma realm could not contain them all. If our virtue were fully perfected, we would be far removed from all afflictions.
O child of the Buddha! When a Bodhisattva Mahāsattva dedicates in this way, he attains equality with all Buddha-lands, because he universally adorns and purifies all worlds; he attains equality with all sentient beings, because he universally turns the unobstructed Dharma wheel for them; he attains equality with all Bodhisattvas, because he universally gives rise to the vows of all wisdom; he attains equality with all Buddhas, because he observes that the essence of the Buddhas is nondual; he attains equality with all dharmas, because he universally knows that the nature of dharmas does not change; he attains equality with all worlds, because with expedient wisdom he skillfully understands all paths of language; he attains equality with all Bodhisattva practices, because he dedicates all wholesome roots according to their kinds; he attains equality with all times, because he diligently cultivates the work of the Buddhas and does not cease at any time; he attains equality with all karmic results, because all wholesome roots, both worldly and supramundane, are free from defilement and attachment and encompass the ultimate; he attains equality with all the Buddhas’ sovereign spiritual powers, because he manifests the work of the Buddhas in accordance with the world.
Commentary: Bodhisattva Vajradhvaja once again addressed the Buddha’s disciples: “When great Bodhisattvas practicing the Bodhisattva path dedicate merit in this way, they attain ten kinds of equality:”
- Attains great wisdom and observes that the Buddha-lands of the ten directions are all equal, in order to universally adorn and purify all worlds.
- Attains the equality of all sentient beings, in order to constantly turn the unobstructed, wondrous Dharma wheel for all beings.
- Attains the equality of all Bodhisattvas, in order to bring forth all wisdom and all vows everywhere.
- Attains the equality of all Buddhas, because all Buddhas are observed to have a single, nondual essence. Thus: “The Buddhas of the ten directions and three times share the same Dharmakaya.”
- Attains the equality of all phenomena, because the nature of all phenomena is known everywhere to be unchanging.
- Attains the equality of all worlds, because, with the wisdom of skillful means, all forms of speech are well understood.
- Attains the equality of all Bodhisattva practices, because, in accordance with the roots of goodness they have cultivated, they dedicate them to sentient beings.
- Attains the equality of all times, because Buddha-works are cultivated diligently, without negligence, and are never interrupted at any time.
- Attains the equality of all karmic results, because all worldly and supramundane roots of goodness are free of defilement and attachment, and attain complete, ultimate purity.
- Attains the equality of all the Buddhas’ supernatural powers and freedom, because the Buddha Dharma appears in the world in accordance with the world.
Disciples of the Buddha! This is the eighth dedication of the great Bodhisattva Mahāsattva: the dedication in accord with the characteristic of true suchness.
Commentary: Disciples of the Buddha! All the various principles just discussed above constitute the eighth dedication practiced by great Bodhisattvas, called the Dedication of the Mark of True Suchness.
The bodhisattva-mahasattva, abiding in this dedication, attains immeasurable pure Dharma-gates and is able to utter the Tathagata’s great lion’s roar, freely and without fear. Through skillful means, the bodhisattva teaches and brings immeasurable bodhisattvas to fulfillment, never ceasing at any time. The bodhisattva attains the Buddha’s immeasurably perfect body, with one body pervading all worlds; the Buddha’s immeasurably perfect voice, with one utterance awakening all sentient beings; the Buddha’s immeasurably perfect power, able to contain all lands within a single pore; the Buddha’s immeasurably perfect supernatural powers, placing all sentient beings within a single mote of dust; the Buddha’s immeasurably perfect liberation, manifesting all the Buddhas’ realms within the body of one sentient being and attaining perfect enlightenment; the Buddha’s immeasurably perfect samadhi, manifesting all samadhis throughout a single samadhi; the Buddha’s immeasurably perfect eloquence, expounding a single phrase of Dharma that endures to the end of the future without ever being exhausted and entirely dispelling all doubts of sentient beings; and the Buddha’s immeasurable perfection in benefiting sentient beings. The bodhisattva possesses the Buddha’s ten powers, and all throughout the realm of sentient beings attain perfect enlightenment.
Commentary: When a Great Bodhisattva practices the Bodhisattva path and dedicates the roots of goodness cultivated to sentient beings, they attain ten kinds of immeasurable perfection of the Buddha, namely: Attains immeasurable pure Dharma-gates and is able to sound the Tathāgata’s great lion’s roar, expounding the Dharma for sentient beings freely and without fear. By means of skillful expedient Dharma-gates, he teaches and transforms all sentient beings, causing them to practice the Bodhisattva way and bringing immeasurable Bodhisattvas to fulfillment, never ceasing at any moment.
Attains the Buddha’s perfect reward body, adorned with the thirty-two marks and eighty excellent features. Although it is one body, it pervades all the worlds in the ten directions.
Attains the Buddha’s immeasurably perfect voice. The Buddha has eight qualities of voice, namely:
- A very beautiful voice.
- A gentle voice.
- A harmonious voice.
- A compassionate voice.
- A voice that is not feminine.
- An unerring voice.
- A profound voice.
- A voice that is not hoarse.
Therefore: “The Buddha expounds the Dharma in a single voice;
Beings of every kind understand it according to their nature.”
A single sound awakens all sentient beings.
Attain the Buddha’s complete, immeasurable power—that is, wondrous spiritual powers and functions. Within a single pore, all lands are fully contained.
Attain the Buddha’s complete, immeasurable wondrous spiritual powers and functions, and one can place all sentient beings inside a single dust mote.
Attain the Buddha’s complete, immeasurable liberations, and within the body of a single sentient being, one can manifest all the realms of the Buddhas and attain Supreme, Perfect Enlightenment.
Attain the Buddha’s complete, immeasurable samādhis, and within a single samādhi, one can universally manifest all samādhis. Samādhi is translated as “right concentration and right reception.”
Attain the Buddha’s complete, immeasurable eloquence. There are four kinds of eloquence:
- Unobstructed eloquence in the Dharma.
- Unobstructed eloquence in words.
- Unobstructed eloquence in meaning.
- Unobstructed eloquence in joyful exposition.
This means that if one speaks a single phrase of Dharma, one could go on speaking it throughout all future ages without ever exhausting it, and completely dispel the doubts of all sentient beings.
Attaining the Buddha’s perfection of immeasurable sentient beings, one is endowed with the Buddha’s ten great awesome spiritual powers, namely:
- The power of a body and life that cannot be destroyed.
- The power of pores to contain and sustain.
- The power to use meditative concentration with freedom.
- The power of hair pores to contain the great and the small.
- The power to constantly and pervasively expound the Dharma.
- The power of virtuous marks to subdue demons.
- The power of the perfect voice to reach everywhere.
- The power of a mind without obstruction.
- The power of the subtle and secret Dharma body.
- The power of complete practice and wisdom.
With these ten powers, throughout the realm of sentient beings, one manifests as a Fully and Perfectly Enlightened One. In short, every single sentient being can become a Buddha. Why? Because all sentient beings possess Buddha-nature.
O disciples of the Buddha! This is the Bodhisattva Mahāsattva’s dedication of all roots of goodness in accordance with the aspect of true suchness.
Commentary: O disciples of the Buddha! This means that great Bodhisattvas who practice the Bodhisattva path cultivate all roots of goodness, follow the aspect of true suchness, and dedicate them to sentient beings. They must do everything sincerely and should not be selfish; only then will they have merit, and with merit come roots of goodness.
How can one obtain roots of goodness? One must sincerely protect the monasteries and wholeheartedly support Buddhism, with absolutely no ulterior motives. If lay Buddhists do not protect the monasteries or support Buddhism, they are not true Buddhists. If you wish to cultivate all kinds of roots of goodness, you must revere the Triple Gem, draw near to the Triple Gem, and make offerings to the Triple Gem. Only then can you plant roots of goodness. Please pay attention! You must not destroy monasteries! You must not destroy the Triple Gem! You must not destroy Buddhism! Otherwise, you will certainly fall into the hells and suffer without respite.
Those who study the Buddha’s teachings should not harbor self-serving intentions, but should think for the sake of Buddhism. They should not be selfish or seek personal gain, nor engage in actions to contend for fame and profit. Everyone should work together wholeheartedly for Buddhism, striving to help it grow and flourish and spread throughout the world. This is how we continue the Buddha’s wisdom-life.
At that time, Bodhisattva Vajra Banner, relying on the Buddha’s power, gazed throughout the ten directions and recited these verses:
Commentary: At that time, Bodhisattva Vajra Banner, relying on the Buddha Shakyamuni’s great awe-inspiring spiritual power, surveyed all the causes and conditions of sentient beings throughout the worlds of the ten directions. Fearing that the assembly gathered for the Flower Garland Dharma teaching, along with sentient beings in future ages, might hear the prose passage of the sutra above and not know how it ultimately concludes, Bodhisattva Vajra Banner, with deep compassion, spoke the following twenty-nine verses.
Bodhisattvas constantly abide in supreme bliss
Firm in right mindfulness, free from delusion and confusion
Their wholesome minds are gentle and ever cool
They accumulate boundless meritorious deeds
Commentary: The Bodhisattva’s aspiration is to constantly and joyfully abide in the true aspect of suchness. Right mindfulness is very firm, abandoning ignorance and delusion.
What is right mindfulness? It means doing what ought to be done and obtaining what ought to be obtained. Generally speaking, do only what is reasonable, and do not do what is unreasonable.
What is ignorance? It means doing what ought not to be done and failing to do what ought to be done, turning right and wrong upside down.
What is delusion? It means being deluded and not awakened, or failing to realize.
The Bodhisattva’s mind is kind, gentle, and cool. Toward everyone, the Bodhisattva acts with compassion, making them feel close to and affectionate toward the Bodhisattva. The Bodhisattva cultivates boundless meritorious deeds, keeping none for themself, but dedicating them all to sentient beings, to bodhi, and to ultimate reality.
The Bodhisattva is humble and accommodating, never opposing;
All aspirations are pure;
Having attained great, radiant wisdom,
He skillfully illuminates and understands all karma.
Commentary: A Bodhisattva is very humble and agreeable, and never behaves arrogantly or conceitedly. Although a Bodhisattva has spiritual powers and virtue, they are very courteous and harmonious toward sentient beings. A Bodhisattva even says to themself, “I have no virtue; I am an ordinary person.” They do not go around promoting or advertising themself, saying, “Do you know that I am a Bodhisattva? You must treat me with reverence.” A Bodhisattva never says such things. A Bodhisattva is very compassionate and does not go against the wishes of any sentient being.
The Bodhisattva’s aspirations are very pure, not tainted in the slightest. A Bodhisattva is a great sage who is utterly selfless and impartial, not someone selfishly seeking fame and profit. Everything a Bodhisattva does is entirely for sentient beings. The merit they attain is not for themselves; they dedicate it to all sentient beings. We must turn the light around and shine it back within ourselves: can we do this? Give all good things to sentient beings, keeping nothing for ourselves. If we can do that, good; if not, never mind. Take the Bodhisattva as our exemplary teacher.
The Bodhisattva has attained the wisdom of wondrous observation in the great treasury of radiant light, which skillfully illuminates all karma. The Bodhisattva understands the principle that planting good causes brings good results, while planting evil causes reaps evil results. Therefore, the Bodhisattva fears the causes, not the results. When planting causes, the Bodhisattva is very careful, fearing any mistake in cause and effect. When experiencing karmic retribution, whether in favorable or adverse circumstances, the Bodhisattva endures with a peaceful mind and an understanding of the principle, accepting it calmly. No matter what suffering arises, the Bodhisattva neither blames Heaven nor others, but acknowledges: “I did this, and I must bear it myself.”
The Bodhisattva contemplates the vastness of karma
Its many varied distinctions are exceedingly rare
Resolutely practicing without retreat
Thereby benefiting all sentient beings
Commentary: The Bodhisattva contemplates karma, vast and boundless. The wholesome roots they plant are of many different kinds and exceedingly rare. Every gesture and action of the Bodhisattva is a form of practice; they never entertain a thought of turning back. With the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity, they benefit all sentient beings, never thinking of themselves.
Karmic deeds differ in countless ways;
The Bodhisattva must cultivate them all;
They accord with sentient beings, never opposing their wishes
They universally purify their minds and give rise to joy
Commentary: Karmic actions, when distinguished, are of immeasurable varieties. The Bodhisattva diligently cultivates all wholesome actions, striving to perform even the smallest wholesome deed, as slight as a hair, without overlooking it. As for unwholesome actions, the Bodhisattva absolutely refrains from performing even the smallest one, as slight as a speck of dust.
Bodhisattvas are compassionate, accommodate sentient beings, and do not oppose them. They bring sentient beings’ minds to be both pure and joyful. To have a pure mind, one must not have even the slightest thought of desire, and must completely eliminate the three poisons of greed, anger, and delusion.
Why do we have afflictions? Why do we feel sorrow and worry? Why are we unhappy? It is because our selfish mind is wreaking havoc! Our defiled mind is wreaking havoc! Our conceit and arrogance are wreaking havoc! Our habitual faults are wreaking havoc! As a result, our minds are impure and joyless, and so we have afflictions, sorrow, and worry. We are not even happy when we bow to the Buddha or listen to the sutras. Whatever we do, we do for show, not sincerely. That is real suffering—there is absolutely no peace or joy.
Today, besides lecturing on sutras, what Dharma am I speaking? This Dharma is wondrous beyond description, so please listen attentively. I must praise Gold Mountain Monastery; I’m not afraid of being criticized by others. In short, Gold Mountain Monastery is number one. Number one in what? Number one in foolishness. People pursue fame and profit, competing and contending with one another. But the foolish people at Gold Mountain Monastery seek neither fame nor profit; they willingly practice austerities there, eating one meal a day at noon and sleeping sitting up at night. They have three robes and one alms bowl, and not a cent to their name, because they observe the precepts and do not keep money. That really is foolishness, which is why I say Gold Mountain Monastery is number one in foolishness.
Why be so foolish? Because the guiding principle of Kim Son Pagoda is:
“Endure suffering and suffering will end;
enjoy blessings and you will use them up.”
Vow to cultivate the Bodhisattva path, dedicating all wholesome deeds to sentient beings throughout the Dharma realm. Keep all suffering for oneself to endure. From the perspective of some people, such behavior is utterly foolish. That’s right! I admit it: only by being utterly foolish can one attain great wisdom. Therefore: “After hardship comes happiness.” Everyone! Don’t hesitate to come to Kim Sơn Pagoda, learn, and give it a try. Therefore:
“Kim Sơn itself is a great furnace, devoted to refining true gold.
True gold does not fear being refined by fire, the more it is refined, the brighter it shines.”
It means:
Kim Sơn Pagoda is a great foundry and forge
Specializing in refining real gold.
Real gold is not afraid of fire;
The more it is refined, the brighter it shines.
Don’t stand outside looking in; that way, you can never understand the situation at Gold Mountain Monastery. Anyone who has entered through the monastery’s main gate must abide by its rules. I dare assure you that those who uphold the precepts will become Buddhas or Bodhisattvas in the future and absolutely will not fall into hell. But those who oppose Gold Mountain Monastery will definitely fall into hell in the future—there is not the slightest doubt about it. I am making this prediction for you all in advance now.
Everyone! Whoever wants to become a Buddha will become a Buddha; whoever wants to fall into hell will fall into hell. It is your choice; no one else has anything to do with it. Do the work of a Buddha, and you will become a Buddha; do the work of a Bodhisattva, and you will become a Bodhisattva; do the work of a human being, and you will be a human being; do the work of an animal, and you will be an animal; do the work of hell, and after you die, you will fall into hell. This is the law of cause and effect; it is not wrong by the slightest bit. Whether you believe it or not is up to you! I have made it perfectly clear: it is up to you to choose which path you want to take. But the signposts are written very clearly: this is the bright, broad road that leads straight to Nirvana; that is the dark, narrow path that leads straight down to hell.
Kim Son Pagoda teaches people how to end the cycle of birth and death and abandon delusion to return to enlightenment. It teaches people to understand that worldly phenomena are suffering, emptiness, impermanence, and non-self; and that transcendent phenomena are permanence, bliss, self, and purity—the four virtues of Nirvana. If you’re determined not to listen, there’s nothing I can do. It’s up to you!
Having ascended to the stage of the Honored Tamer of Men,
Free from all afflictions, his mind unobstructed,
In the Dharma and its meaning, he knows all things well;
For the benefit of all beings, he diligently continues to practice.
Commentary: When Bodhisattvas cultivate all kinds of roots of goodness, they will surely rise to the rank of the Human-Honored One, the Tamer and Controller—that is, Buddhahood. If you wish to be free from afflictions, do not become angry. If you wish not to become angry, first let go of selfishness; those who are selfish will certainly become angry. A person free from afflictions has no obstacles in the mind.
Some people are deludedly thinking, “The Master likes getting angry.” My selfish mind is too strong. Because of my selfishness, I want all the disciples who have taken refuge to become Buddhas as soon as possible. If the disciples do not become Buddhas, I vow not to become a Buddha. This is not a joke, nor is it something I merely say out loud; I truly mean it. Whoever I go with, I want to walk behind them. Why? Because I have vowed to let all the disciples become Buddhas first. I do not want to become a Buddha before the disciples.
Why must it be this way? Because when I was young, many people came of their own accord to take refuge in me and become my disciples. At the time, I thought: “I’m so young, yet I’m taking people as disciples. My virtue is insufficient, and my education is limited. How can I be responsible for everyone?” So I made a vow before the Buddha: “Whoever takes refuge in me and sincerely seeks the Dharma, I will help them attain Buddhahood before I do. If even one of them has not yet attained Buddhahood, then I absolutely will not attain Buddhahood.” For this reason, I cannot avoid getting angry. If I don’t get angry, the disciples who have taken refuge in me will do all kinds of wrong things and violate the law of cause and effect. Wouldn’t that be harming them? The Bodhisattva clearly understands all dharmas and all principles. For the benefit of all living beings, the Bodhisattva diligently studies and exerts diligent effort throughout the six periods of day and night. The Bodhisattva diligently studies the Buddha-Dharma in order to liberate sentient beings.
The Bodhisattva’s many wholesome practices
Immeasurable, innumerable, diverse in kind
Knows all distinctions therein
For the benefit of sentient beings, dedicates the merit
Commentary: Bodhisattvas cultivate all kinds of wholesome practices, countless and innumerable, each different from the others. They clearly discern and understand every wholesome practice. For the benefit of all beings, they dedicate them to sentient beings. Bodhisattvas are not selfish people who keep the merits of the wholesome practices they cultivate for themselves; they dedicate them all completely. When we hear of this way of conduct of the Bodhisattvas, we should feel ashamed. Since the Bodhisattvas are so compassionate toward us, we should repay their kindness; otherwise, we would fail the Bodhisattvas’ compassion.
With wondrous wisdom, ever observing,
The ultimate, vast, and true principle
Completely ending all realms of existence, without remainder
Skillfully dedicating merit as does that suchness
Commentary: Bodhisattvas use the wondrous wisdom of observation to observe all the myriad affairs and things. This wisdom is inconceivable; it is a state of observing without observing, and observing yet not observing. What does it mean to observe without observing? Some people think they do not know, but they do. What does it mean to observe yet not observe? Although they know, it is still as if they do not know. A Bodhisattva’s wondrous wisdom of observation knows the causes that came before and the effects that follow without needing to direct the mind—that is, without entering samadhi. An Arhat, when observing the causes and conditions of an event, must direct the mind—that is, observe in samadhi—in order to know.
The Bodhisattva uses wondrous discerning wisdom to contemplate the vast, true principle to its ultimate depth. The Bodhisattva completely eradicates the twenty-five realms of the three realms: the fourteen realms of the desire realm, the seven realms of the form realm, and the four realms of the formless realm. These are the four evil destinies, the four great continents, the six heavens of the desire realm, the heavens of the Fourth Dhyāna, the Great Brahmā Heaven, the Heaven of No Perception, the Five Pure Abodes, and the Four Formless Heavens. The Bodhisattva eradicates every realm completely, leaving nothing behind, and dedicates all wholesome roots cultivated in this way—in accord with the principle and essence of true suchness and the true mark—to sentient beings, to bodhi, and to ultimate reality.
Just as true suchness pervades all,
So it universally embraces all worlds;
With this mind, the Bodhisattva dedicates the merit,
So that all sentient beings may be free of attachment.
Commentary: Just as suchness pervades everywhere, so too does it encompass all worlds. The Bodhisattva dedicates merit with this mind, wishing that all sentient beings be unattached—not clinging to “this is me” or “that is mine.” Let go of everything; by letting go, one is liberated.
The Bodhisattva’s vow-power pervades all
Just as true suchness is nowhere absent
Whether seen or unseen, mindfulness encompasses all
All dedicate the merit
Commentary: The vow-power of the Bodhisattva radiates out and fills every place, just like the principle of true suchness, which is nowhere absent. Whether seen or unseen, the Bodhisattva’s thoughts pervade the minds of all sentient beings. The Bodhisattva dedicates the merit cultivated through their practice to all sentient beings.
Abiding through the night and day, one abides as well;
Abiding for half a month or a full month as well;
Whether for a year or an aeon, all abide within;
Such is true thusness; its practice is likewise.
Commentary: Suchness abides at night and also during the day; Suchness also abides for half a month or for a month, abiding according to the time. Whether for years or for kalpas, Suchness abides therein. Suchness is thus; likewise, the practice-gates for cultivating roots of goodness abide everywhere.
All the three times and Buddha-lands
All sentient beings and all dharmas
All abide therein without abiding
With such practice, dedicate
Commentary: All the three times and the Buddha-lands, all sentient beings and all the Buddha-Dharma, abide yet do not abide, and do not abide yet abide; therefore, they all abide therein, yet have nowhere to abide. With such a liberated, unbound mind, dedicate this to all sentient beings.
Just as true suchness is its own inherent nature
Bodhisattvas thus arouse the Great Aspiration
Wherever true suchness abides, there is nowhere it is not
By such practice, they dedicate [the merit].
Commentary: Just like suchness—that is, the inherent nature of sentient beings—wholesome roots are also inherent in sentient beings. Everyone possesses them fully; regrettably, they do not know how to use them. Bodhisattvas arouse the great bodhi mind and cultivate all kinds of wholesome roots. Suchness pervades everywhere; there is no place where it is absent. With such a vast, boundless mind, Bodhisattvas cultivate wholesome roots and dedicate them to sentient beings.
For example, suchness is its own original nature
Within it, there has never been a single dharma
Not attaining self-nature is true nature
With such karma, one dedicates the merit.
Commentary: Just as true suchness is the inherent nature of sentient beings, within true suchness not the slightest Dharma arises, nor does the slightest Dharma cease. Therefore: “Neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.” This is the principle and substance of true suchness, the real mark. Not a single Dharma can be attained; if there were a Dharma that could be attained, that would be attachment. Therefore: “Not one thing is established;
the myriad things are all empty.” Therefore, not attaining any inherent nature is precisely the true nature of wholesome roots. The Bodhisattva dedicates such pure karma for the sake of sentient beings.
Just as the characteristic of suchness, so is karma.
Just as the nature of suchness, so is karma.
The nature of suchness is originally true;
Karma is likewise, identical to suchness.
Commentary: Just as the characteristic of Suchness is signless, good karma resembles the characteristic of Suchness. Good karma does not inherently exist, nor does evil karma. Yet when the minds of sentient beings arise, karma also arises; when their minds cease, karma also ceases. Therefore:
All the evil karma I have created in the past
Arises from beginningless greed, anger, and delusion.
It is born of my body, speech, and mind;
I now repent of it all.
Why did I create so much evil karma in the past? Examining it carefully, from beginningless kalpas until now, it has all arisen from the three poisons of greed, anger, and delusion. From the body arise the karmic deeds of killing, stealing, and sexual misconduct. From the mouth arise lying, divisive speech, embellishment, and abusive speech. From the mind arise the karmic deeds of greed, anger, and delusion. All these karmic deeds I must now repent for. Therefore:
“Sins are as numerous as Mount Sumeru;
once repented, they will be completely eradicated.”
There is a verse that says:
“Offenses arise from the mind; with the mind, repent.
When the mind is extinguished, offenses too disappear.
When the mind is gone and offenses are extinguished, both are empty.
This is called true repentance.”
Offenses arise from the mind and are extinguished by the mind; therefore, one repents with the mind. Use the true mind to repent for the karma one has created. When the mind is completely free of the faults one has committed, those karmic offenses no longer remain. Therefore: “An error, once corrected, returns to zero.”
If one makes a mistake and does not correct it, but instead hides it and lets no one know, that is adding one sin to another. In ancient times, the great heroes and champions had the courage to change. The ancients said:
“A gentleman’s mistakes are like eclipses of the sun and moon: everyone sees them, and when he promptly corrects them, everyone looks up to him.”
A gentleman’s faults are like eclipses of the sun and moon: everyone sees them. If he corrects them at once, everyone looks up to and admires him. The wise correct their faults as soon as they make them. The foolish do not correct their faults. The ancients also said:
“People are not sages;
Who among us is without fault?
To have faults and know how to correct them—
There is no greater good deed.”
Those who are wise bravely correct themselves and are glad to do so. Therefore, everyone respects and admires them, praises them, and recognizes them as gentlemen. In ancient times, Zilu was delighted to hear about his own faults, and Great Yu would bow when he heard words of goodness. They set an example for us.
The nature of suchness pervades everywhere. The karma people create, if it is not transformed, will likewise pervade everywhere. It grows ever greater, and the more it is cultivated, the more it accumulates. This is true of both wholesome and unwholesome karma. It is like the nature of suchness, which is inherently true and unchanging. Karma is likewise so, and is one with suchness.
Just as suchness is boundless,
So too is karma without bounds.
Yet within it there is no clinging or bondage;
Therefore this karma is purified.
Commentary: Take true suchness, for example: it has no boundaries. The karma created by sentient beings is likewise without boundaries. Though it has no boundaries, there is no constraint or attachment within it. If one is not bound by attachment, one attains liberation. Liberation is purity, and in purity no dust remains. Thus karma is purified.
Thus, the wise and discerning true disciple of the Buddha
Whose aspiration is steadfast and unmoved
By the power of wisdom, skillfully comprehends
And enters the treasury of the Buddhas’ skillful means
Commentary: In this way, only the intelligent and wise are true disciples of the Buddha. Their aspirations are extraordinarily steadfast, like a vajra: they cannot be shaken or destroyed. With the power of wisdom, they skillfully understand all dharmas and enter the treasury of skillful means of the Buddhas of the ten directions.
Awakening to the true Dharma of the Dharma King
Within it, there is neither attachment nor bondage
Thus, the mind is free and unobstructed
Never have I seen a single Dharma arise
Commentary: Enlightenment is Buddhahood; delusion is sentient beings. What is enlightenment? Realizing that everything one did before was wrong. What is delusion? Being deluded about the things one did before, not knowing they were wrong. Between enlightenment and delusion, it all comes down to a single thought. With one thought of enlightenment, sentient beings are Buddhas; with one thought of delusion, Buddhas are sentient beings. Enlightenment enters the stream of the sages’ dharma-nature; delusion enters the stream of ordinary beings and the six sense objects. Dharma-nature is suchness. The six sense objects are form, sound, smell, taste, touch, and mental objects. In short, one who awakens while in the midst of the six sense objects is a Buddha; one who is deluded by the realm of the six sense objects is a sentient being.
The Bodhisattva awakens to the true Dharma of the Dharma King, which is also the Dharma of true suchness and true aspect, and also the Dharma of neither being present nor not being present. Yet one must not cling to this Dharma. With regard to the true Dharma, there must be neither clinging nor bondage; if there is bondage, there is obstruction. Conversely, the absence of obstruction is liberation. Thus, attaining freedom, the mind is unobstructed. Within the true Dharma, one sees not the slightest Dharma arising, nor the slightest Dharma ceasing, and attains the realm of patience with the non-arising of dharmas.
The deeds performed by the Tathagata’s Dharma-body,
All worlds are like that characteristic
It teaches that the characteristics of all dharmas are without characteristics
To know such a characteristic is to know the Dharma.
Commentary: The Dharma body of the Buddha is without form, and what is produced by karma is also without form. To be without form is the true form. The Diamond Sutra says:
“All appearances whatsoever are illusory.”
All worlds are empty. All the characteristics of the dharmas are inherently without characteristics. If one clearly understands the principle of signlessness, one will understand that the dharmas are neither born nor extinguished.
The Bodhisattva dwells in this inconceivable state;
Within it, thought cannot be exhausted.
Entering this inconceivable realm,
Thought and non-thought alike are utterly stilled.
Commentary: The Bodhisattva’s abiding is an inconceivable realm; it is also the principle of the true aspect without characteristics. Within the principle of the true aspect without characteristics, it is impossible to think with the mind or to discuss it; thinking and discussion can never be exhausted. When one enters this inconceivable realm, both what can be thought and discussed and what cannot be thought or discussed are utterly extinguished and still.
Thus contemplate the nature of all phenomena
Clearly understand the distinctions among all karma
All clinging to self is eradicated
Abide in virtues, unmoved
Commentary: Thus, by contemplating the nature of all dharmas and clearly understanding the distinct nature of all wholesome and unwholesome karma, one can eradicate attachment to self and to what belongs to oneself. All attachment to self and to dharmas will then cease as well. Without attachment to self, the mark of self is empty; without attachment to dharmas, the marks of dharmas are empty. Therefore: “Free of all marks—that is, all dharmas.” Where merit and wholesome roots accumulate, heavenly demons and those of heterodox paths cannot shake your mind.
All karmic effects and retributions of the Bodhisattva
Are all sealed by inexhaustible wisdom
Thus the intrinsic nature of inexhaustibility is exhausted
Therefore, inexhaustible skillful means cease.
Commentary: The Bodhisattva undergoes all karmic retributions arising from delusion and the creation of karma; the wisdom that seals and verifies is inexhaustible. Such wisdom is inexhaustible by nature; even if it could be exhausted, it would still be the inexhaustible skillful means of the Dharma of quiescence.
The Bodhisattva observes that mind is not outside,
Nor can it be found within,
Knowing that the nature of mind has no existence,
Self and dharmas are all apart, forever in utter quiescence.
Commentary: The Bodhisattva contemplates their own mind and sees that it is neither outside nor inside. Knowing that the nature of mind is fundamentally empty, with no place where it exists, they are no longer attached to self or to phenomena. Always free from these two attachments, they abide eternally in stillness and quiescence.
Those disciples of the Buddha know thus:
The nature of all phenomena is ever empty and still.
There is not a single phenomenon that can create or act;
Like the Buddhas, they awaken to selflessness.
Commentary: All disciples of the Buddhas! You should know this: The nature of all phenomena is always quiescent and extinct. There is not a single phenomenon that can bring itself into being. All phenomena are characterized by quiescent extinction, in accord with the principle of the Buddhas’ enlightenment; there is no attachment to self, nor attachment to phenomena.
Know thoroughly all the worlds;
They are all equal to the nature and characteristics of true suchness.
See this inconceivable aspect,
And thus know the Dharma without marks.
Commentary: The Bodhisattva clearly understands that all worldly dharmas are identical in their own nature with true suchness and are without distinction. Seeing this inconceivable nature of dharmas, the Bodhisattva thereby knows that sentient beings are empty and dharmas are also empty. In sum, everything is without marks.
If one can abide in this profound Dharma
Always delighting in practicing the Bodhisattva path
For the sake of benefiting all sentient beings
Adorned with great vows, never turning back.
Commentary: If one understands that all worldly dharmas are manifestations of the aspect of true suchness—that they are profound dharmas, that they are signless dharmas—then, though they are signless, one will always delight in cultivating the Bodhisattva practices and in following the Bodhisattva path. To benefit all sentient beings, a Bodhisattva forgets themself. A Bodhisattva makes great vows, adorns themself with the six perfections and myriad practices, and never regresses from Supreme Perfect Enlightenment.
We keep thinking only of our own benefit and do not benefit others. Yet simply being alive is no better than being dead. If we regularly benefit others and do not think of ourselves, then life has meaning. As practitioners, we must give rise to the great Bodhi mind and make great vows. We must cultivate the great practices and the great Dharma methods—that is, diligently practice the Six Perfections and myriad practices, and diligently cultivate the Dharma practices of loving-kindness, compassion, joy, and equanimity.
This is to transcend the world
Do not give rise to deluded discrimination about birth and death
Fully understand that the mind is like an illusion
Diligently cultivate all practices to ferry sentient beings across
Commentary: Bodhisattvas practice the Dharma-gate of adorning the great vow and never turning back. This Dharma-gate surpasses all worldly dharmas, gives rise to no deluded thoughts of birth and death, and makes no false distinctions among any dharmas. Yet, while fully understanding this signless Dharma, they maintain an unwavering bodhi mind, clearly understand that the mind is like an illusion, like a conjuration, diligently cultivate the myriad practices of the six perfections, teach and transform sentient beings, and deliver sentient beings.
The Bodhisattva, mindful, contemplates the world
All are attained through karmic causes and conditions
Wishing to save and deliver, cultivates all practices
Universally encompasses the three realms, leaving none out
Commentary: The Bodhisattva, practicing right mindfulness of non-self, observes all worldly phenomena and clearly understands that all phenomena arise from conditions. Therefore:
“All phenomena arise from conditions.
All phenomena cease through conditions.”
Therefore, all dharmas are attained through causes and conditions. To save sentient beings, Bodhisattvas cultivate the practices of the Bodhisattva path—the Four Means of Embracing: giving, affectionate speech, beneficial action, and cooperation; and the Four Immeasurables: immeasurable loving-kindness, immeasurable compassion, immeasurable sympathetic joy, and immeasurable equanimity. They also use the Four Great Vows, the Six Perfections, and so forth, to embrace all sentient beings in the three realms, leaving none behind. With great loving-kindness and great compassion, a Bodhisattva regards sentient beings as their very self; when sentient beings suffer, it is as though the Bodhisattva themselves were suffering. Therefore, Bodhisattvas diligently cultivate all practices to liberate sentient beings from the three realms. This is the Bodhisattva’s aspiration.
Know fully the manifold differences among sentient beings
All are distinguished by perception and mental formations
In observing this, all is clearly understood
Yet the nature of all dharmas is not impaired.
Commentary: Sentient beings give rise to delusion, create karma, and undergo retribution; whatever causes they plant, those are the results they reap. This is the natural principle. Plant the cause of Buddhahood, and the result is Buddhahood; plant the cause of a Bodhisattva, and the result is the Bodhisattva path; plant the cause of a Pratyekabuddha, and the result is the Pratyekabuddha path; plant the cause of a Śrāvaka, and the result is the Śrāvaka path. These are the paths of the four classes of sages. There are also the paths of ordinary beings: the three good destinies—heavens, humans, and asuras—and the three evil destinies—animals, hungry ghosts, and hell beings. In short, plant the causes of the three good destinies, and the result is the three good destinies; plant the causes of the three evil destinies, and the result is the three evil destinies. This principle is not wrong in the slightest; it is true beyond all doubt and absolutely contains no trace of superstition.
Foolish people do not understand the consequences of cause and effect. They carelessly mistake cause and effect, even refusing to believe in it and denying it altogether. People of wisdom understand the consequences of karmic retribution and fear getting cause and effect wrong. Whatever they do, they think it over three times before acting. Sages who renounce the world and cultivate the Way do so because they clearly understand cause and effect. Some ordinary people only create causes and effects. They have done nothing wrong, yet want to commit wrongdoing; once they have done so, they refuse to acknowledge it as wrongdoing and consider it perfectly natural. They feel no shame. This is adding sin upon sin and is utterly unforgivable.
Sentient beings have all kinds of differences, including seeds of good and evil; all are distinct. Each kind creates karma, and each kind experiences its karmic results. All exist within the five aggregates of form, feeling, perception, formations, and consciousness, coming to be through differentiation. If one clearly observes the various karmic causes and their results, one will understand the nature of all dharmas, without destroying it.
The wise fully understand all the Buddhas’ Dharma,
With such conduct, they dedicate [the merit],
Compassionate toward all sentient beings,
They lead them to rightly contemplate the true Dharma.
Commentary: A person of wisdom clearly understands the Dharma spoken by all the Buddhas. Using the roots of goodness they have accumulated, they cultivate the Bodhisattva practices in this way and dedicate them to sentient beings. Why dedicate them to sentient beings? Out of compassion for all sentient beings. The Bodhisattva sees that all sentient beings are extremely ignorant and that everything they do is misguided. No matter how they are taught, they do not understand. They are taught to give themselves for the sake of others, to set aside the branches and follow the root, and to uphold the True Dharma so that it may remain in the world, yet they do not believe. Thus sentient beings are to be pitied. They are urged not to do evil, but to do good, and to act properly in accordance with the true Dharma. What does it mean to act improperly? One must reflect on oneself and think carefully—not just once, but constantly—asking: Have I done anything that violates cause and effect? Have I given my utmost and fulfilled my responsibilities toward Buddhism? Or have I instead committed all kinds of offenses? Therefore, one must always turn the light inward and reflect, examine oneself and examine oneself again, check and check again. Only then is one a true Buddhist.
— oOo —
Chapter 9 of the Ten Dedications of Merit
The ninth is dedication toward liberation, without attachment or bondage.
O son of the Buddha, how does a Bodhisattva Mahasattva practice the dedication of liberation from attachment and bondage?
Commentary: Bodhisattva Vajradhvaja once again called out, “Disciples of the Buddha! Do you know what is meant by the great Bodhisattvas’ pure dedication for liberation, free from attachment and restraint, as they practice the Bodhisattva path and accumulate all kinds of roots of goodness, dedicating them for the sake of sentient beings, for the sake of bodhi, and for the sake of ultimate reality?” Only by being unattached and unbound can one attain a pure, liberated mind. Liberation means breaking free from karmic bondage and escaping the suffering fruits of the Three Realms. Hence: “Being unbound is liberation; being free is release.” Dedication of merit means turning it back and directing it toward a goal.
Disciples of the Buddha! This Bodhisattva Mahāsattva gives rise to reverence toward all roots of goodness. That is to say: toward transcending birth and death, the Bodhisattva gives rise to reverence; toward gathering and embracing all roots of goodness, the Bodhisattva gives rise to reverence; toward aspiring to all roots of goodness, the Bodhisattva gives rise to reverence; toward repenting all wrongful karma, the Bodhisattva gives rise to reverence; toward rejoicing in others’ roots of goodness, the Bodhisattva gives rise to reverence; toward paying homage to all Buddhas, the Bodhisattva gives rise to reverence; toward joining the palms in reverence, the Bodhisattva gives rise to reverence; toward bowing before stupas and shrines, the Bodhisattva gives rise to reverence; toward entreating the Buddhas to teach the Dharma, the Bodhisattva gives rise to reverence. Toward all such various kinds of roots of goodness, the Bodhisattva gives rise to reverence, accords with them, and willingly accepts them.
Commentary: O disciples of the Buddha! Great Bodhisattvas who practice the Bodhisattva path and accumulate all kinds of roots of goodness give rise to nine kinds of profoundly respectful thoughts toward all roots of goodness, namely:
- Give rise to special respect for liberation from birth and death.
- Give rise to special respect for gathering in all roots of virtue.
- Give rise to special respect for aspiring to and seeking all roots of virtue.
- Give rise to special respect for repenting the faults and sinful deeds one has committed.
- Give rise to special respect for rejoicing in the roots of virtue of others.
- Give rise to special respect for paying reverence to all the Buddhas of the ten directions.
- Give rise to special respect for placing one’s palms together in reverence to the Three Jewels.
- Give rise to special respect for bowing before temples and stupas.
- Give rise to special respect for urging the Buddha to teach the Dharma.
For all the various roots of virtue mentioned above, give rise to respect, accord with all roots of virtue, patiently endure, and cultivate them.
O children of the Buddha! With regard to all those roots of goodness, the Bodhisattva Mahāsattva gives rise to reverence, follows, accepts, and approves them, and ultimately rejoices in them. He has firm faith and understanding, establishes himself in them and causes others to establish themselves in them; diligently cultivates nonattachment and freely accumulates it; fulfills supreme resolve and delight, abides in the realm of the Tathāgata, and as his power increases, surely attains knowledge and vision.
Commentary: Disciples of the Buddha! When great Bodhisattvas practice the Bodhisattva path and accumulate all kinds of roots of goodness, they regard every root of goodness with reverence, respond to it and patiently accept it, and feel especially joyful in their hearts, attaining firm faith and understanding. They themselves attain stability and enable others to attain stability as well. They diligently cultivate roots of goodness without attachment. Freely accumulating all roots of goodness, they fulfill their aspirations and attain supreme joy. Abiding in the realm of the Tathagata, their supernatural powers and strengths grow ever greater, and they all attain the wisdom of right knowledge and right view.
Thus dedicate all roots of goodness, namely: with a mind of liberation free from attachment and bondage, accomplish the bodily deeds of Samantabhadra.
With an unattached, unbound, liberated mind, one purifies Samantabhadra’s verbal karma.
With the unattached, unbound mind of liberation, perfect Samantabhadra’s mental karma. With the unattached, unbound mind of liberation, arouse Samantabhadra’s vast diligence.
The Great Bodhisattva dedicates the roots of goodness in this way: with a liberated mind, free from attachment and bondage, to accomplish the bodily karma of Bodhisattva Samantabhadra.
Commentary: When a Great Bodhisattva practices the Bodhisattva path and dedicates all roots of goodness in this way, there are sixty-one doors, each encompassing the virtues and functions of sovereign freedom throughout the Dharma realm. They may be principle, practice, wisdom, object, one’s own practice, transforming beings, essence, function, cause, effect, person, or Dharma; each encompasses all dharmas as a whole, so they cannot be taken one after another.
The Bodhisattva, with a pure, liberated mind—unattached and unbound, unobstructed, without notions of right and wrong or good and evil, and without karmic retribution—accomplishes the physical karma of Bodhisattva Samantabhadra: pure physical karma free from killing, stealing, and sexual misconduct.
The Bodhisattva uses a pure, liberated mind, free from attachment and bondage, to purify the verbal karma of Bodhisattva Samantabhadra: no lying, embellished speech, abusive speech, or divisive speech; the verbal karma is pure.
The Bodhisattva uses a pure, liberated mind, free from attachment and bondage, to perfect the mental karma of Bodhisattva Samantabhadra. Free from greed, anger, and delusion, the mental karma is pure.
With a pure mind of liberation, the Bodhisattva gives rise to the vast practices of diligent effort of Bodhisattva Samantabhadra.
With a mind liberated from attachment and bondage, endowed with the dhāraṇī-gate of Samantabhadra’s unobstructed sound, whose sound is vast and pervades the ten directions.
With a mind of liberation free from attachment and bondage, one fully possesses Samantabhadra’s dhāraṇī gate for seeing all Buddhas, and constantly sees all the Buddhas in the ten directions.
With a mind of nonattachment, unbinding, and liberation, [one] attains the dhāraṇī-gate for understanding all sounds, becomes one with every sound, and expounds immeasurable Dharma.
With a mind liberated from attachment and bondage, one accomplishes Samantabhadra’s dhāraṇī-gate of abiding in all kalpas and practices the Bodhisattva conduct throughout the ten directions.
Commentary: The Bodhisattva uses a pure, liberated mind, free from attachment and bondage, to be fully endowed with the unobstructed sound-gate dharani of Bodhisattva Samantabhadra. Dharani is translated as “total retention”: it encompasses all dharmas and retains immeasurable meanings. That sound is vast, pervading the ten directions and the three thousand worlds.
The Bodhisattva, with a pure mind of liberation, free from attachment and bondage, fully accomplishes Samantabhadra Bodhisattva’s dhāraṇī gateway for seeing all Buddhas, and constantly sees the Buddhas in the ten directions.
The Bodhisattva, with a pure mind of liberation, free from attachment and bondage, attains the dhāraṇī-gate of understanding all sounds, is in accord with all sounds, and can expound immeasurable Dharma. Therefore:
“The Buddha expounds the Dharma with a single voice;
Sentient beings of every kind all understand it.”
With a pure, liberated mind, free from attachment and bondage, the Bodhisattva fulfills all the Dhāraṇī-gates of abiding throughout kalpas of Bodhisattva Samantabhadra, and throughout the ten directions cultivates the practices cultivated by Bodhisattvas.
With a mind of liberation free from attachment and bondage, one accomplishes Samantabhadra’s power of mastery. Within the body of a single sentient being, one manifests the practice of all Bodhisattva deeds, continuously and without interruption throughout future kalpas. As with the body of a single sentient being, so it is with the bodies of all sentient beings.
With a mind of liberation free from attachment and bondage, one attains Samantabhadra’s sovereign powers, universally enters the assembly grounds of all beings, universally manifests before all Buddhas, and practices the Bodhisattva way.
With a liberated mind free from attachment and bondage, one accomplishes the sovereign power of the Buddha Samantabhadra, manifesting within a single gateway and expounding sutras for inconceivable, indescribable kalpas without end, so that all sentient beings may attain realization and enter.
With a mind of liberation free from attachment and bonds, [one] attains the power of mastery of Samantabhadra Buddha, manifests through various doors for ineffable, ineffable kalpas without end, enables all sentient beings to awaken and enter, and universally manifests their body before all Buddhas.
Commentary: Bodhisattvas use a pure, liberated mind, free of attachment and bondage, to attain the自在 spiritual powers of Bodhisattva Samantabhadra. Within the body of a single sentient being, they manifest the cultivation of every practice-gate cultivated by Bodhisattvas. Throughout future kalpas, they always practice in this way, never ceasing. Just as they do so within the body of one sentient being, they do so in the bodies of all sentient beings as well.
With a pure mind of liberation, free from attachment and bondage, the Bodhisattva attains the powers of spiritual freedom of Bodhisattva Samantabhadra, enters all the assembly halls at the bodhimandas of the Buddhas of the ten directions, manifests everywhere before the Buddhas, cultivates the practices of the Bodhisattvas, accumulates all kinds of roots of goodness, and dedicates them for the sake of all sentient beings.
The Bodhisattva uses a pure mind of liberation, free from attachment and bondage, to accomplish the freely functioning spiritual powers of Bodhisattva Samantabhadra. Within a single Dharma realm, the Bodhisattva manifests the passage of an inexpressible, inexpressible number of kalpas, yet this does not come to an end. The Bodhisattva enables all sentient beings to awaken to and enter these freely functioning spiritual powers.
The Bodhisattva uses a pure mind of liberation, free from attachment and bondage, to perfect the freely wielded spiritual powers of Bodhisattva Samantabhadra. Within the various Dharma-gates, the Bodhisattva manifests throughout inconceivable, ineffable kalpas of time, without ever coming to an end. This enables all sentient beings to awaken to and enter these freely wielded spiritual powers, while the Bodhisattva’s body is present everywhere before the Buddhas of the ten directions.
With a mind of nonattachment, unbound and liberated, one attains Samantabhadra’s power of freedom; in every thought-moment, one causes an ineffable number of sentient beings to abide in the wisdom of the ten powers, without weariness of mind.
With a mind of liberation free from attachment and bondage, attain the sovereign power of Samantabhadra; within the bodies of all sentient beings, manifest the sovereign spiritual powers of all Buddhas, causing all sentient beings to abide in the practice of Samantabhadra.
With a mind of liberation free from attachment and bondage, he attains Samantabhadra’s power of sovereign mastery. In the language of each and every sentient being, he speaks the languages of all sentient beings, causing each and every one of them to abide in the ground of omniscience.
With a mind of liberation free from attachment and bondage, one accomplishes Samantabhadra’s power of mastery. Within the body of each and every sentient being, one universally contains the bodies of all sentient beings, enabling them all to accomplish the Buddha-body in their own place.
With a mind free from attachment and bondage, one attains Samantabhadra’s power of mastery and can adorn all the worlds of the ten directions with a single flower.
Commentary: Bodhisattvas use a pure, liberated mind, free from attachment and bondage, to attain the自在 spiritual powers of Samantabhadra Bodhisattva. In every thought-moment, they cause an ineffable, ineffable number of sentient beings to abide in the Buddha’s wisdom of the ten powers, diligently striving at all times, their minds never growing weary or tired.
The Bodhisattva, with a pure mind of liberation, free from attachment and bondage, attains the sovereign spiritual powers of Bodhisattva Samantabhadra. Within the bodies of all sentient beings, the Bodhisattva manifests the sovereign spiritual powers of the Buddhas of the ten directions, causing all sentient beings to abide in the great practices of Bodhisattva Samantabhadra.
The Bodhisattva, with a pure liberated mind, free from attachment and bondage, fulfills the freely wielded supernatural powers of Bodhisattva Samantabhadra. Within the speech of each sentient being, the Bodhisattva becomes the speech of all sentient beings, expounds all Dharma, and causes all sentient beings to abide in the stage of omniscience.
The Bodhisattva, with a pure, liberated mind free of attachment and bondage, accomplishes the freely wielded spiritual powers of Bodhisattva Samantabhadra. Within the body of each sentient being, the Bodhisattva pervasively contains the bodies of all sentient beings, causing each being to feel that they themselves will swiftly attain the Buddha-body.
With a pure, liberated mind, free from attachment and bondage, the Bodhisattva attains the unhindered spiritual powers of Bodhisattva Samantabhadra and can adorn all the Buddha lands in the ten directions with a single lotus flower.
With a liberated mind free from attachment and fetters, he accomplishes Samantabhadra’s sovereign power, emits a great sound that pervades the Dharma Realm and is heard throughout all Buddha lands, and gathers in and disciplines all sentient beings.
With an unattached, unbound, liberated mind, one accomplishes Samantabhadra’s sovereign powers. Until the end of future time, for ineffable, ineffable kalpas, in every moment one can enter all worlds everywhere, adorning them as one wills through the Buddha’s spiritual power.
With a mind liberated from attachment and bondage, he accomplishes Samantabhadra’s sovereign powers. Throughout the kalpas in which he abides, extending to the limit of future time, he can always enter all worlds everywhere, manifesting his attainment of Buddhahood and appearing in the world.
With a liberated mind, free from attachment and constraint, one accomplishes the power of sovereign mastery of Bodhisattva Samantabhadra, sounding forth a great voice that pervades the entire Dharma-realm and can be heard throughout all the lands of the Buddhas, gathering in and taming all sentient beings.
Commentary: Bodhisattvas use a pure, liberated mind, free from attachment and bondage, to attain the自在 spiritual powers of Bodhisattva Samantabhadra. Throughout the future, for an ineffable, ineffable number of kalpas, in every moment, they pervade all worlds. By the Buddha’s great majestic spiritual power, with a single thought they adorn all Buddha-fields in the ten directions.
With a pure mind of liberation, free from attachment and bondage, the Bodhisattva attains the自在 spiritual powers of Bodhisattva Samantabhadra. For as long as future kalpas endure, the Bodhisattva continually enters all worlds and manifests in the world to attain Buddhahood.
With a mind free from attachment and bonds, liberated, fulfill Samantabhadra’s practices; a single light shines universally throughout all worlds in the realm of empty space.
With a mind free from attachment and bondage, and liberated, fulfill the practices of Samantabhadra, attain immeasurable wisdom, possess all supernatural powers, and expound various Dharmas.
With a mind of nonattachment, unbound and liberated, fulfill Samantabhadra’s practices and enter the Tathāgata’s immeasurable spiritual powers and wisdom, extending to the end of all kalpas.
With a mind liberated from attachment and bondage, he fulfilled the practices of Samantabhadra and dwelt in the abodes of all Tathagatas throughout the Dharma Realm. Through the Buddha’s spiritual power, he cultivated all Bodhisattva practices, and was never weary or lax in his bodily, verbal, or mental actions.
Commentary: The Bodhisattva uses a pure, liberated mind, free from attachment and restraint, to accomplish the great practices of Samantabhadra Bodhisattva. With a single radiant wisdom, the Bodhisattva illuminates all worlds throughout the entire realm of space.
The Bodhisattva, with a pure, liberated mind, free from attachment and bondage, accomplishes the great practices of Samantabhadra Bodhisattva. The Bodhisattva attains immeasurable wisdom, fully possesses all supernatural powers and transformations, and can expound all kinds of Dharma without hindrance.
With a pure, liberated mind, free from attachment and bondage, the Bodhisattva accomplishes the great practices of Bodhisattva Samantabhadra. Even after entering the Tathagata’s realm throughout all kalpas, one cannot fathom the Buddha’s spiritual powers and wisdom.
The Bodhisattva, with a pure, liberated mind free from attachment and bondage, fulfills the great practices of Bodhisattva Samantabhadra. Abiding throughout the entire Dharma realm in the Tathāgatas’ places of enlightenment, the Bodhisattva draws upon the spiritual powers of the Buddhas to cultivate and learn all the practices pursued by Bodhisattvas. The three karmas of body, speech, and mind remain forever pure, utterly undefiled. The Bodhisattva delights in expounding the Dharma and is never weary.
With a mind of liberation free from attachment and bondage, fulfill the practices of Samantabhadra, neither violating the meaning nor damaging the Dharma. Let one’s words be pure and one’s delight in expounding inexhaustible; teach and discipline all sentient beings, enabling them in due course to attain the unsurpassed Bodhi of all Buddhas.
With a mind of liberation that is unattached and unbound, cultivating the practices of Samantabhadra, when one enters a single Dharma-gate, one radiates immeasurable light, illuminating all inconceivable Dharma-gates. Just as with a single Dharma-gate, all Dharma-gates are likewise understood without obstruction, and ultimately one will attain the ground of omniscience.
With a mind of nonattachment, unbound and liberated, abiding in the Bodhisattva practices,自在 in the Dharma, and reaching the far shore adorned by Samantabhadra; in each and every realm, one contemplates and enters through omniscience, yet omniscience itself is inexhaustible.
Commentary: Bodhisattvas, with minds that are pure and liberated, unattached and unbound, accomplish the great practices of Bodhisattva Samantabhadra. They do not contravene the meaning and principle of the dharmas, nor do they destroy the true nature of the dharmas. Their words expound the wondrous Dharma with great purity. Their delight in expounding the dharmas is inexhaustible. They teach and tame all sentient beings, enabling all sentient beings to attain the unsurpassed bodhi of all Buddhas of the ten directions.
The Bodhisattva, with a pure, liberated mind free from attachment and bondage, accomplishes the great practices of Bodhisattva Samantabhadra. Upon entering a Dharma-door, the Bodhisattva emits immeasurable rays of wisdom-light, illuminating all inconceivable Dharma-doors. Just as this is true of one Dharma-door, so it is true of all Dharma-doors. The Bodhisattva understands all Dharma-doors without obstruction. Ultimately, in the future, the Bodhisattva will attain omniscience—that is, attain Buddhahood.
The Bodhisattva, with a pure mind of liberation, free from attachment and bondage, fulfills the great practices of Samantabhadra Bodhisattva. With regard to all dharmas, the Bodhisattva attains a state of unobstructed freedom and reaches the magnificent other shore of Samantabhadra Bodhisattva. In each and every realm, the Bodhisattva uses all-wisdom to contemplate and realize, and this all-wisdom is never exhausted. Hence the saying: “You can never take it all, and you can never use it up.”
With a mind liberated from attachment and bondage, from this life onward and until the end of future time, may I abide in Samantabhadra’s practices without ever ceasing, attain omniscience, realize the true Dharma beyond all expression, and be utterly free of delusion regarding the Dharma.
With a liberated mind free from attachment and bondage, cultivate the practices of Samantabhadra, be自在 in skillful means, attain the radiance of the Dharma, and clearly understand without hindrance the practices and actions of all Bodhisattvas.
With a mind liberated from attachment and bondage, one practices Samantabhadra’s conduct, attains the wisdom of all skillful means, and knows all skillful means, namely: immeasurable skillful means, inconceivable skillful means, Bodhisattva skillful means, skillful means of omniscience, all skillful means for disciplining Bodhisattvas, skillful means for turning immeasurable Wheels of Dharma, skillful means of inconceivable times, skillful means for teaching various kinds of Dharma, skillful means of the boundless treasury of fearlessness, and skillful means for teaching all Dharmas without remainder.
Commentary: The Bodhisattva, with a pure and liberated mind, free from attachment and bondage, from the beginning of this life throughout all future time, abides in the Dharma-gate of the great practices of Bodhisattva Samantabhadra, ever diligent and never resting. The Bodhisattva attains all-wisdom and awakens to the true Dharma that is ineffable beyond all words. With regard to all dharmas, the Bodhisattva penetrates them completely and without obstruction. Using the wisdom of Prajñā, the Bodhisattva illuminates the true nature of all dharmas and is never deluded.
The Bodhisattva, with a pure and liberated mind, free from attachment and bondage, cultivates the practices undertaken by Bodhisattva Samantabhadra. Through skillful means, the Bodhisattva acts with complete freedom and attains the radiance of all dharmas. The Bodhisattva sees clearly into all the practices cultivated by every Bodhisattva, without any obstruction.
The Bodhisattva, with a pure mind of liberation, free from attachment and bondage, cultivates the practices of Bodhisattva Samantabhadra, attains the wisdom of all skillful means, knows all the Dharma-gates of skillful means, and possesses ten kinds of skillful means:
- Skillful means are innumerable.
- Skillful means are inconceivable.
- Skillful means practiced by all Bodhisattvas.
- Skillful means of all-wisdom.
- Skillful means by which all Bodhisattvas tame all sentient beings.
- Skillful means of turning immeasurable, irreversible wheels of Dharma.
- Skillful means for an ineffable length of time.
- Skillful means of expounding various kinds of Dharma.
- Skillful means that are boundless and fearless.
- Skillful means of expounding all Dharma without omission.
With a mind of liberation free from attachment and bondage, abide in the practices of Samantabhadra, perfect bodily karma, and cause all sentient beings who see them to rejoice and not give rise to slander; generate the mind of awakening, never regress, and become ultimately pure.
With a mind of liberation free from attachment and bondage, practice the conduct of Samantabhadra and attain the pure wisdom of understanding the languages of all sentient beings. Let every word and phrase be fully adorned, universally accord with sentient beings, and bring joy to them all.
Commentary: The Bodhisattva, with a pure and liberated mind, unattached and unbound, abides in the great practices cultivated by Bodhisattva Samantabhadra and accomplishes Samantabhadra’s pure bodily karma. All sentient beings who see them are thereby filled with great joy and do not give rise to thoughts of slander. They bring forth the mind of great bodhi and never regress from unsurpassed, complete, perfect enlightenment, ultimately attaining purity.
The Bodhisattva, with a pure mind of liberation, free from attachment and bondage, practices the great deeds practiced by Bodhisattva Samantabhadra, attains pure wisdom, and thoroughly understands the speech of all sentient beings. All words are fully adorned and dignified, manifesting and transforming throughout the realm of sentient beings and causing them all to rejoice.
With a mind of liberation free from attachment and bondage, abiding in the practices of Samantabhadra, establishing supreme aspirations, and endowed with a pure mind, [one] attains vast supernatural powers and vast wisdom, universally visits all vast worlds, vast lands, and places where vast numbers of sentient beings dwell, and expounds the indescribably vast Dharma of all Tathāgatas, the vast, adorned, and perfect treasury.
Commentary: The Bodhisattva, with a pure, liberated mind, unattached and unbound, abides in the great practices of Bodhisattva Samantabhadra, establishes supreme aspirations, is endowed with a pure mind and wisdom, and attains vast supernatural powers and vast wisdom. The Bodhisattva goes throughout the vast worlds to teach and transform all sentient beings; throughout the vast Buddha-lands to teach and transform all sentient beings; and throughout the vast abodes of sentient beings to teach and transform all sentient beings. The Bodhisattva expounds the vast Dharma-gates taught by all the Tathagatas and the vast treasury of perfect adornments.
With an unattached, unbound, liberated mind, fulfill Samantabhadra’s practices and vows of dedication; attain the pure body, pure mind, and pure understanding of all Buddhas; gather the virtues of the Buddhas; abide in the realm of the Buddhas; let the seal of wisdom shine everywhere; manifest the pure deeds of Bodhisattvas; skillfully enter the meanings of all differentiated expressions; demonstrate the vast freedom of the Buddhas and Bodhisattvas; and manifest perfect enlightenment for all sentient beings.
Commentary: The Bodhisattva, with a pure, liberated mind, free of attachment and constraint, perfects the practices and vows of dedication cultivated by Bodhisattva Samantabhadra, and attains all the Buddhas’ pure Dharma bodies, pure mind and wisdom, and pure understanding. The Bodhisattva gathers and upholds the merits of the Buddhas of the ten directions, abides in the realm of the Buddhas, and uses the seal of wisdom to illuminate all sentient beings. The Bodhisattva manifests the pure karma cultivated by Bodhisattvas, skillfully enters into every distinct phrase and meaning, and manifests the vast, unhindered power of the Buddhas’ and Bodhisattvas’ spiritual abilities in order to teach and transform all sentient beings, and manifests attaining Buddhahood.
With an unattached, unbound, liberated mind, diligently cultivate all the faculties, practices, and vows of Samantabhadra; attain the faculties of penetrating acuity and harmonious compliance, the faculty of mastery over all dharmas, and the inexhaustible faculty; diligently cultivate the faculty of all roots of goodness, the faculty of equality in the realms of all Buddhas, and the great-vigor faculty of receiving the prophecy of nonretrogression from all Bodhisattvas; fully know the vajra-realm faculty of all Buddha-Dharmas and the vajra-flame faculty illuminated by the wisdom light of all Tathagatas; distinguish all faculties with freedom; establish immeasurable sentient beings in the faculty of omniscience, the boundless and vast faculty, the faculty of complete perfection, and the pure, unobstructed faculty.
Commentary: The Bodhisattva, with a pure, liberated mind, unattached and unbound, diligently cultivates the great practices and great vows of the roots of Bodhisattva Samantabhadra, and attains wholesome roots of keen intelligence. The Bodhisattva also attains wholesome roots that are very harmonious and well-balanced; wholesome roots through which all phenomena are effortlessly mastered; and inexhaustible wholesome roots. The Bodhisattva attains the root of diligently cultivating every wholesome root, as well as the Buddha’s realm, the Buddha’s spiritual powers, the Buddha’s equality, and wholesome roots of these many kinds. The Bodhisattva also attains the root of great diligence, through which the Buddha assures all Bodhisattvas that they will not regress; the wholesome root of clearly understanding the vajra teachings spoken by all Buddhas; and the root of universal illumination—the vajra flame and the wisdom light of all Buddhas. The Bodhisattva attains wholesome roots that effortlessly and freely discern the six faculties of eye, ear, nose, tongue, body, and mind; wholesome roots that can establish all beings in omniscient wisdom; vast and boundless wholesome roots; and wholesome roots that are all completely perfected. The Bodhisattva also attains pure, unobstructed wholesome roots, and dedicates these various wholesome roots to sentient beings.
With a mind of liberation that is unattached and unbound, he cultivates the practices of Samantabhadra and attains all the spiritual powers of a Bodhisattva, namely: the spiritual power of immeasurable, vast strength; the spiritual power of immeasurable,unhindered wisdom; the spiritual power of manifesting everywhere in all Buddha-lands without moving his body; the unobstructed, uninterrupted, unrestrained spiritual power; the spiritual power of gathering the wisdom of all Buddha-lands into one place; the spiritual power of one body filling all Buddha-lands; the spiritual power of unobstructed liberation and playful display; the spiritual power of unrestrained accomplishment in a single thought without exertion; the spiritual power of abiding in the unconditioned and without reliance; and the spiritual power of successively establishing innumerable worlds within a single pore, roaming throughout the Dharma realm to the sites of enlightenment of all Buddhas, showing them to sentient beings, and causing them all to enter the gateway to great wisdom.
Commentary: Bodhisattvas use a pure, liberated mind, free from attachment and constraint, to cultivate the great practices of Bodhisattva Samantabhadra. They attain the ten kinds of spiritual powers bestowed by all Bodhisattvas, namely:
- Attain the spiritual power of great strength, immeasurable and vast.
- Attain the spiritual power of immeasurable wisdom and freedom.
- Attain the spiritual power to manifest throughout all Buddha-lands without moving the body.
- Attain the spiritual power of effortless freedom, perfect interfusion, unobstructed and uninterrupted.
- Attain the spiritual power to gather all the lands of the Buddhas into a single place.
- Attain the spiritual power to transform one body into immeasurable bodies, filling all Buddha-lands.
- Attain the spiritual power of pure, complete, unobstructed liberation, freely roaming the three realms.
- Attain the spiritual power of effortless freedom in a single thought, without creating anything.
- Attain the spiritual power of abiding in the nature of emptiness, dependent on nothing.
- Attain the spiritual power to establish inconceivable worlds, in their proper order, within a single pore; to reach everywhere to the bodhimandas of the Buddhas throughout the Dharma Realm; to reveal them to all sentient beings and enable them all to enter the gateway of great wisdom.
With a liberated mind free from attachment and bondage, one enters the gateway of Samantabhadra and gives rise to the practices of a Bodhisattva. With sovereign wisdom, in a single instant one universally enters countless Buddha lands, and one body encompasses countless Buddha-fields. One attains the wisdom to adorn and purify Buddha lands, and constantly beholds boundless Buddha lands with wisdom, never giving rise to the mind of the Two Vehicles.
With a mind of nonattachment, freedom from bonds, and liberation, cultivate Samantabhadra’s practices of skillful means, enter the realm of wisdom, be born into the family of the Tathāgata, abide on the Bodhisattva path, and be fully endowed with ineffable, ineffable, immeasurable, inconceivable, supreme aspirations. Practice immeasurable vows without ever ceasing, and thoroughly know all the realms of reality throughout the three times.
With an unattached, unbound mind of liberation, one accomplishes Samantabhadra’s pure Dharma gate. At a place as small as the tip of a single hair, it wholly encompasses all the innumerable, ineffable lands throughout space and the Dharma realm, making them all clearly visible. Just as this is so at a place as small as the tip of a single hair, so too is it at every such place throughout the Dharma realm and the realm of space.
Commentary: The Bodhisattva enters the practices of Bodhisattva Samantabhadra with a pure, liberated mind, free from attachment and bondage. The Bodhisattva gives rise to all the practices and vows cultivated by Bodhisattvas. Using unhindered wisdom, in a single thought-moment, the Bodhisattva pervades all the Buddha lands in the ten directions. Within a single body, the Bodhisattva can contain immeasurable Buddha lands and attain the wisdom that adorns and purifies the Buddha lands in the ten directions. The Bodhisattva constantly uses this unbound wisdom to behold boundless Buddha lands, never giving rise to the mind of the Two Vehicles and never regressing from the mind of great Bodhi.
With a pure, liberated mind, unattached and unbound, the Bodhisattva cultivates the practices of expedient means of Bodhisattva Samantabhadra, enters the realm of wisdom, is born into the family of the Tathagata, and abides in the Bodhisattva path. The Bodhisattva is fully endowed with an inconceivable, innumerable array of supreme minds beyond description, practices immeasurable, vast vows without ever ceasing, and clearly knows all dharmadhatus throughout the three times.
The Bodhisattva, with a pure, liberated mind, unattached and unbound, perfects the pure Dharma-gate of Bodhisattva Samantabhadra. At the tip of a single hair, there is the capacity to encompass all the ineffably ineffable lands throughout empty space and the entire Dharma realm. Each land is seen clearly. Just as it is at the tip of a single hair, so too is it at each and every tip of every hair throughout empty space and the entire Dharma realm.
With a mind of liberation free from attachment and bondage, one accomplishes the skillful means of Samantabhadra’s profound mind. Within a single moment of thought, one manifests the thought-mind of one sentient being for an ineffable number of ineffable kalpas, and so on, up to manifesting the thought-minds of all sentient beings for that many kalpas.
With a mind of liberation free from attachment and bondage, one enters the stage of expedient practices in Samantabhadra’s dedication of merit. Within a single body, one can contain all the bodies throughout the Dharma realm—so many that they cannot be spoken of or conceived of—while the realm of sentient beings neither increases nor decreases. Just as with a single body, so too is it with all bodies pervading the Dharma realm.
With a mind of liberation free from attachment and bondage, one accomplishes the skillful means of Samantabhadra’s great vows, abandons all inverted perceptions, inverted thoughts, and inverted views, and universally enters the realms of all Buddhas. One constantly beholds the Buddhas’ pure Dharma bodies, as boundless as space, adorned with excellent marks and characteristics, and freely wielding spiritual powers. One constantly uses wondrous speech to reveal and expound the Dharma without obstruction or interruption, enabling those who hear it to receive and uphold it as taught, and to realize that nothing whatsoever is attained in regard to the Tathāgata’s body.
Commentary: With a pure, liberated mind, free from attachment and bondage, the Bodhisattva fulfills the profound mind of skillful means and the great vows of Bodhisattva Samantabhadra. In a single thought-moment, the Bodhisattva manifests the thoughts of one sentient being over ineffable, ineffable kalpas; in the same way, in a single thought-moment, the Bodhisattva manifests the thoughts of all sentient beings over ineffable, ineffable kalpas.
The Bodhisattva, with a pure, liberated mind, free from attachment and bondage, enters the stage of skillful means in the practice of dedication cultivated by Bodhisattva Samantabhadra. Within the body of a single sentient being, the bodies of an ineffable, ineffable number of sentient beings throughout the entire Dharma realm are all contained. Yet the realm of sentient beings neither increases nor decreases. Just as this is so for the body of a single sentient being, so too it is for all bodies throughout the entire Dharma realm.
The Bodhisattva, with a pure mind of liberation, free from attachment and bondage, fulfills the great vows and skillful means cultivated by Bodhisattva Samantabhadra. The Bodhisattva relinquishes all deluded and inverted thoughts, the inverted mind, and inverted views and understanding, and enters everywhere into the realms of the Buddhas of the ten directions.
The Bodhisattva constantly sees the pure Dharma body of all Buddhas, equal to the realm of space, adorned with supremely majestic auspicious marks, and exercising spiritual powers freely and spontaneously. The Bodhisattva constantly uses wondrous, subtle sounds to reveal the Dharma to sentient beings and expound all teachings. The Dharma gates are perfectly interfused, without any obstruction, and never cease. All who hear the Dharma are enabled to receive and uphold it in accordance with the Dharma.
As for the Buddha’s body, the Bodhisattva clearly knows that nothing can be attained. Why? Because the Buddha’s Dharma body pervades the entire realm of space and the Dharma realm; there is nowhere it is not present. Therefore, nothing can be attained.
With a mind of nonattachment, unbound and liberated, cultivating the practices of Samantabhadra and abiding in the Bodhisattva grounds, in a single moment one enters all worlds, namely: worlds facing upward, worlds facing downward, and the vast worlds spread throughout every place in the ten directions, beyond speech and beyond speech. By the skillful means of discerning Indra’s Net, one universally discerns all Dharma realms; one brings diverse worlds into a single world, brings immeasurable worlds beyond speech and beyond speech into a single world, brings the immeasurable worlds established throughout all Dharma realms into a single world, and brings the immeasurable worlds established throughout all realms of space into a single world—yet without destroying their established characteristics, making them all clearly visible.
Commentary: The Bodhisattva, with a pure and liberated mind, unattached and unbound, practices the great deeds practiced by Bodhisattva Samantabhadra and abides on the Bodhisattva stages. In a single thought-moment, the Bodhisattva enters all worlds throughout the ten directions, namely:
- Enter the world facing upward.
- Enter the world facing downward.
- Enter the vast world beyond all telling, beyond all telling, with nets spread throughout all places in the ten directions.
- Use the net of Indra to skillfully distinguish, and pervasively distinguish all worlds.
- Bring all kinds of worlds into one world.
- Bring worlds beyond all telling, beyond all telling, into one world.
- Bring all worlds that establish immeasurable worlds into one world.
- Bring all realms of space that establish immeasurable worlds into one world; yet the very essence of each and every world continues to exist, neither damaged nor destroyed. Therefore, it is said that their forms are established without being destroyed, enabling all sentient beings to clearly see the existence of each world.
With a mind of liberation free from attachment and bondage, cultivate the practices and vows of the Bodhisattva Samantabhadra, attain the Buddha’s consecration, and, in a single thought, enter the ground of skillful means; perfect and abide in the wisdom jewel of all practices. Then one can fully know all thoughts, namely: thoughts of sentient beings, thoughts of phenomena, thoughts of lands, thoughts of directions, thoughts of Buddhas, thoughts of worlds, thoughts of karma, thoughts of practices, thoughts of realms, thoughts of understanding, thoughts of faculties, thoughts of time, thoughts of sustaining, thoughts of afflictions, thoughts of purity, thoughts of maturation, thoughts of seeing Buddhas, thoughts of turning the wheel of Dharma, thoughts of hearing and understanding the Dharma, thoughts of taming, thoughts of the immeasurable, thoughts of liberation, thoughts of the various grounds, and thoughts of the immeasurable grounds.
Commentary: The Bodhisattva, with a pure, liberated mind, unattached and unbound, practices the great deeds and great vows practiced by Bodhisattva Samantabhadra, and receives the anointing with ambrosial water from the Buddhas of the ten directions, attaining the rank of Dharma King. In a single thought, entering the stage of expedient means, the Bodhisattva perfectly accomplishes and abides in all the practices of precious wisdom, fully understanding all notions, aspirations, and delusions—among them, notions concerning sentient beings, phenomena, lands, directions, Buddhas, the six faculties, time, upholding and retaining, afflictions, purity, successful cultivation, hope of seeing the Buddha, turning the Wheel of Dharma, hearing the Dharma and understanding it clearly, disciplining body and mind, sentient beings, immeasurability, liberation, the various stages of Buddhas, the stages of Bodhisattvas, and innumerable stages.
The perceptions of a Bodhisattva’s complete understanding, a Bodhisattva’s cultivation, a Bodhisattva’s samādhi, a Bodhisattva’s arising from samādhi, a Bodhisattva’s formation, a Bodhisattva’s destruction, a Bodhisattva’s cessation, a Bodhisattva’s arising, a Bodhisattva’s liberation, a Bodhisattva’s mastery, a Bodhisattva’s abiding and sustaining, a Bodhisattva’s realm, the formation and destruction of kalpas, light, darkness, day, night, the changing of half-months, months, seasons, and years, the past, the future, the present, sitting, sleeping, and waking—all such perceptions, they are able to fully understand in a single thought-moment, while remaining apart from all perceptions and making no distinctions. They cut off all obstructions and cling to nothing; all Buddha-wisdom fills their minds, and all Buddha-Dharma nurtures their roots of goodness. They share one and the same body with all the Tathāgatas and are embraced by all the Buddhas. They are free from defilement and pure, and they practice and study all Buddha-Dharma, reaching the other shore.
Commentary: The conceptions of the Bodhisattva’s knowing, practice, samadhi, and arising from samadhi; and the Bodhisattva’s conceptions of formation, decay, cessation, and arising. The Bodhisattva’s conceptions of liberation, freedom, abiding, and realms. Conceptions of the formation and destruction of the kalpas of all worlds, and discerning contemplation of light and darkness, day and night. Conceptions of the changing cycles of a fortnight, a month, a season, and a year. Together with conceptions of going, coming, standing, sitting, sleeping, waking, and so forth. With all these kinds of conceptions, and a discriminative mind with fifty-two kinds of mental thoughts, the Bodhisattva comprehends them all in a single thought, yet is free of every conception and gives rise to no discriminative thought. He puts an end to every obstacle arising from conceptions and is never attached. All the wisdom of the Buddhas fills his mind; all the Buddhadharmas nurture his wholesome roots. Thus he becomes one in body with the Tathagatas, is embraced by all the Buddhas, leaves behind defilement and becomes pure, and joyfully practices and studies all the Buddhadharmas, reaching the other shore.
With a liberated mind free from attachment and bondage, one practices Samantabhadra’s conduct for all sentient beings and brings forth the treasure of great wisdom. Within each and every mind, one knows immeasurable minds: according to their respective supports, distinctions, natures, actions, karmic functions, characteristics, and thoughts and perceptions. Though they differ in every way, none are not clearly seen.
With a mind of liberation free from attachment and bondage, one attains the wisdom jewel of Samantabhadra’s Great Vows, knowing within a single place immeasurable, indescribable places; as it is in one place, so it is in all places.
Commentary: Bodhisattvas, with pure liberated minds, unattached and unbound, cultivate the great practices of Bodhisattva Samantabhadra for the sake of all sentient beings, giving rise to great precious wisdom. In the mind of each sentient being, they know the immeasurable minds of sentient beings. They know the minds on which all sentient beings rely, their discriminating minds, their innate natures, and their actions; and, according to the karmic activities, characteristics, thoughts, and perceptions of all sentient beings, they clearly see every kind of different realm.
With a pure, liberated mind, unattached and unbound, the Bodhisattva fulfills the great vows and precious wisdom of Bodhisattva Samantabhadra. Within one realm, the Bodhisattva knows immeasurable, ineffable realms. Whatever is so in one realm is likewise so in all realms.
With a mind free from attachment and bondage, and liberated, one cultivates the wisdom-ground of Samantabhadra’s practices and deeds. Within a single karma, one can know immeasurable, ineffable, ineffable karmas, each of which is produced through various conditions, and clearly understand and see them. As with a single karma, so it is likewise with all karmas.
With a mind liberated from attachment and bondage, cultivate Samantabhadra’s wisdom of knowing all dharmas: within one dharma, know inexpressibly many dharmas; within all dharmas, know one dharma. Thus, all dharmas, each distinct from the others, are unobstructed, unconditioned, and unattached.
Commentary: The Bodhisattva uses a pure, liberated mind, without attachment or bondage, to cultivate the practices, karma, and wisdom of Bodhisattva Samantabhadra. Within a single karma, the Bodhisattva knows immeasurable, ineffable, ineffable karmas. Each karma is formed by all kinds of causes and conditions, and is seen and known clearly. Just as the circumstances of one such karma are, so are the circumstances of all karmas.
The Bodhisattva, with a pure, liberated mind, unattached and unbound, cultivates the wisdom that knows the dharmas of Bodhisattva Samantabhadra. Within one dharma, the Bodhisattva knows an ineffable number of dharmas; within all dharmas, the Bodhisattva knows one dharma. All such dharmas are distinct, yet there is no obstruction whatsoever, no contradiction, and no attachment.
With a mind liberated from attachment and bondage, one abides in the Bodhisattva’s practice and attains Samantabhadra’s unobstructed faculty of hearing. Within a single spoken sound, one knows the innumerable, boundless sounds of speech, with all their various distinctions, without clinging; and just as this is so for a single spoken sound, so it is for all sounds of speech.
Commentary: The Bodhisattva, with a pure mind of liberation, free from attachment and constraint, abides in the practices cultivated by Bodhisattvas and attains the complete, unobstructed faculty of hearing of Bodhisattva Samantabhadra. Within a single voice, they know an ineffable, ineffable number of voices. Just as this is so within one voice, so it is also so within all voices.
With a mind of liberation free from attachment and bondage, cultivate the wisdom of Samantabhadra, undertake the practices of Samantabhadra, and abide on the ground of Samantabhadra. Within each and every Dharma, expound an inconceivable, indescribable number of Dharmas. The Dharma is vast: through teachings of many kinds and distinctions, it instructs and embraces beings, corresponding to inconceivable skillful means. At immeasurable times, at all times, according to whatever desires and understanding beings have, and in accordance with their faculties and the occasion, expound the Dharma with the Buddha’s voice. With a single wondrous sound, cause all the innumerable beings in the assemblies at indescribable bodhimandas to rejoice; at the presence of a single Tathagata, innumerable bodhisattvas fill the Dharma realm. Establish a supreme aspiration, give rise to a vast vision, thoroughly know all practices, and abide on the ground of Samantabhadra. In accordance with whatever Dharma is expounded, be able to realize and enter it in every moment; in the space of a single instant, increase an immeasurable accumulation of great wisdom, beyond description and beyond description. Throughout future kalpas, expound in this way, cultivating in all lands vast practices equal to space, and bringing them to complete perfection.
Commentary: The Bodhisattva uses a pure, liberated mind, unattached and unbound, cultivates the great wisdom of Samantabhadra Bodhisattva, gives rise to Samantabhadra Bodhisattva’s great practices, and abides at Samantabhadra Bodhisattva’s stage of Equal Enlightenment. Within each and every dharma, the Bodhisattva can expound an indescribably vast number of dharmas. Within one dharma, the Bodhisattva expounds immeasurable dharmas, and those immeasurable dharmas do not contradict the one dharma. Hence: “One becomes immeasurable; immeasurable becomes one.” The principle of immeasurable and one is two, yet not two.
This Dharma practice is exceedingly vast yet exceedingly small, encompassing all kinds of distinctions. It teaches and embraces all sentient beings; it is inconceivable, with skillful means suited to each. Throughout immeasurable time, at all times—that is, without distinction between time and space—it accords with all sentient beings and their aspirations. In accordance with the faculties and dispositions of all sentient beings, and at all times, it employs skillful means suited to each to teach them, speaking the Dharma to them with the Buddha’s voice. With a single inconceivable wondrous voice, it brings immeasurable sentient beings in assemblies at countless bodhi sites to great joy. In the bodhi site of a single Buddha, there are immeasurable Bodhisattvas, filling the Dharma realm. They establish supreme vows, form vast understanding, and ultimately comprehend the Dharma-gates within all practices. In the span of a single instant, they increase immeasurable, unspeakable, and unspeakable great wisdom. Throughout the kalpas of future time, they thus speak the Dharma for all sentient beings. In the lands of all Buddhas, they cultivate vast and boundless practices and Dharma-gates, coextensive with the end of space and pervading the entire Dharma realm. They attain realization and perfection, reaching a state in which nothing is lacking and nothing is in excess.
With an unattached, unbound, liberated mind, cultivate Samantabhadra’s practice-gates of all faculties and become the King of Great Practices; within each and every faculty, be able to fully understand the immeasurable faculties, the immeasurable joys of mind, and the wondrous practices arising from inconceivable realms.
Commentary: The Bodhisattva, with a pure, liberated mind, free from attachment and bondage, cultivates the practice-gates of all the faculties of Samantabhadra Bodhisattva and accomplishes the king of great practices. Within each faculty, they clearly know the immeasurable faculties and immeasurable inclinations of mind. They attain an inconceivable realm and give rise to all wondrous practices.
With a liberated mind free from attachment and bondage, abiding in the mind of the Great Dedication of Samantabhadra’s Practices, one attains wisdom of the utmost subtlety concerning forms, bodies, realms, kalpas, worlds, directions, times, numbers, karmic retributions, and purity. All such extremely subtle things can be fully known in a single thought-moment, while the mind is without fear, confusion, agitation, distraction, defilement, or weakness; its focus is single, it is well tranquil and concentrated, it discriminates well, and it abides well.
Commentary: The Bodhisattva uses a pure mind of liberation, free from attachment and bondage, and abides in the mind, practices, and vows of great dedication of merit of Samantabhadra Bodhisattva. Having attained ten very subtle wisdoms, only then can the Bodhisattva fully understand purity.
- Attains the wisdom of all very subtle forms.
- Attains the wisdom of all very subtle bodies.
- Attains the wisdom of all very subtle realms.
- Attains the wisdom of all very subtle kalpas.
- Attains the wisdom of all very subtle worlds.
- Attains the wisdom of all very subtle directions.
- Attains the wisdom of all very subtle times.
- Attains the wisdom of all very subtle numerical categories.
- Attains the wisdom of all very subtle karmic results.
- Attains the wisdom of all very subtle purity.
All such subtle things are, in a single thought-moment, completely and clearly comprehended in their purity. Having known them, the mind gives rise to neither fear nor confusion; it is neither distracted nor deluded, neither defiled nor inferior. That mind is single-pointed because its wisdom is very subtle. That mind skillfully enters tranquil concentration, skillfully discriminates the very subtle, and skillfully abides in very subtle states.
With a mind of liberation, free from attachment and constraint, abiding in the wisdom of the Bodhisattva and cultivating the practices of Samantabhadra without weariness, one knows that all sentient beings’ destinations are exceedingly subtle; their deaths are exceedingly subtle; their births are exceedingly subtle; their abiding is exceedingly subtle; their abodes are exceedingly subtle; their kinds are exceedingly subtle; their realms are exceedingly subtle; their practices are exceedingly subtle; their grasping is exceedingly subtle; and their mental engagement with objects is exceedingly subtle. All such exceedingly subtle things are clearly known in a single thought-moment.
Commentary: Bodhisattvas use a pure mind of liberation, free from attachment and constraint. Abiding in the wisdom cultivated by Bodhisattvas, they practice the great deeds of Bodhisattva Samantabhadra without ever becoming weary. By knowing the ten extremely subtle things of all sentient beings, they can clearly understand these circumstances. The following are the ten extremely subtle things:
- Knows the very subtle tendencies of all sentient beings.
- Knows the very subtle deaths of all sentient beings.
- Knows the very subtle births of all sentient beings.
- Knows the very subtle abodes of all sentient beings.
- Knows the very subtle places of all sentient beings.
- Knows all the very subtle kinds of all sentient beings.
- Knows the very subtle realms of all sentient beings.
- Knows the very subtle conduct of all sentient beings.
- Knows the very subtle grasping of all sentient beings.
- Knows the very subtle mental reaching toward objects of all sentient beings.
In a single thought-moment, the Bodhisattva clearly and purely knows all such subtle things; there is nothing that is not known. The Bodhisattva cultivates the six perfections and myriad practices, attains the eye of wisdom, and observes the minds of all sentient beings throughout.
With a mind of liberation that is unattached and unbound, establishing profound aspiration and delight, and practicing the deeds of Samantabhadra, one can know all the exceedingly subtle aspects: how all Bodhisattvas, from the moment they first arouse the mind, practice the Bodhisattva deeds for all sentient beings; the exceedingly subtle abodes of Bodhisattvas; the exceedingly subtle spiritual powers of Bodhisattvas; the exceedingly subtle journeys of Bodhisattvas through immeasurable Buddha-lands; the exceedingly subtle light of the Dharma of Bodhisattvas; the exceedingly subtle pure eyes of Bodhisattvas; the exceedingly subtle attainment of the supreme mind by Bodhisattvas; the exceedingly subtle journeys of Bodhisattvas to the assemblies at the bodhimaṇḍas of all Tathāgatas; the exceedingly subtle wisdom of the dhāraṇī-gates of Bodhisattvas; the exceedingly subtle exposition by Bodhisattvas of all the treasuries of eloquence on immeasurable fearlessness and the stages; and the exceedingly subtle aspects of the immeasurable samādhis of Bodhisattvas.
Commentary: Bodhisattvas use a pure, liberated mind, free from attachment and bondage, make profound vows, attain incomparable joy, and cultivate the great practices of Bodhisattva Samantabhadra. One must possess the Bodhisattva’s twenty-one kinds of extremely subtle wisdom to clearly understand this realm.
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- Know the most subtle details of how all Bodhisattvas, from the very moment they first arouse the aspiration for bodhi, cultivate the practices of Bodhisattvas for the benefit of all sentient beings.
- Know the most subtle details of the realms of all Bodhisattvas.
- Know the most subtle details of the wondrous spiritual powers and functions of all Bodhisattvas.
- Know the most subtle details of all Bodhisattvas traveling through immeasurable Buddha-lands.
- Know the most subtle details of the practices of all Bodhisattvas and their attainment of the radiant light of wisdom.
- Know the most subtle details of all Bodhisattvas attaining the pure eye of wisdom.
- Know the most subtle details of all Bodhisattvas perfecting their supreme minds.
- Know the most subtle details of all Bodhisattvas coming to the assemblies at the bodhimandas of the Buddhas of the ten directions.
- Know the most subtle details of all Bodhisattvas attaining the wisdom of the dhāraṇī Dharma-gates.
- Know the most subtle details of the speech of all Bodhisattvas—their immeasurable fearlessness and unobstructed wisdom and eloquence in expounding the wondrous Dharma.
- Know the most subtle details of the immeasurable aspects of samādhi, right concentration and absorption, cultivated by all Bodhisattvas.
- Know the most subtle details of all Bodhisattvas beholding the Buddhas’ samādhi of omniscient wisdom.
The Bodhisattva’s exceedingly subtle samadhi-wisdom of seeing all Buddhas; the Bodhisattva’s exceedingly subtle samadhi-wisdom of profound depth; the Bodhisattva’s exceedingly subtle samadhi-wisdom of great adornment; the Bodhisattva’s exceedingly subtle samadhi-wisdom of the Dharma Realm; the Bodhisattva’s exceedingly subtle samadhi-wisdom of great mastery of supernatural powers; the Bodhisattva’s exceedingly subtle samadhi-wisdom of sustaining vast practices through the limits of the future; the Bodhisattva’s exceedingly subtle samadhi-wisdom that gives rise to immeasurable distinctions; the Bodhisattva’s exceedingly subtle samadhi-wisdom of giving rise to diligent cultivation and offerings before all Buddhas, never abandoning or departing from them; the Bodhisattva’s exceedingly subtle samadhi-wisdom of cultivating all profound, vast, unobstructed, and unhindered [practices]; and the Bodhisattva’s exceedingly subtle samadhi-wisdom of bringing to completion the ground of omniscience, sustaining practices, the ground of wisdom, the ground of great supernatural powers, the ground of definitive meaning, and freedom from obscuration—all such exceedingly subtle matters they can fully comprehend.
Commentary:
13. They know the extremely subtle wisdom samadhi of all Bodhisattvas.
14. They know the extremely subtle great-adorning wisdom samadhi of all Bodhisattvas.
15. They know the extremely subtle Dharma-realm wisdom samadhi of all Bodhisattvas.
16. They know the extremely subtle wisdom samadhi of great,自在 spiritual powers of all Bodhisattvas.
17. They know the extremely subtle wisdom samadhi of all Bodhisattvas, who cultivate vast practices of sustaining and upholding throughout all future ages.
18. They know the extremely subtle wisdom samadhi of all Bodhisattvas, which gives rise to immeasurable distinctions.
19. They know the extremely subtle wisdom samadhi of all Bodhisattvas, who appear before all Buddhas, diligently cultivate the practice of making offerings to the Buddhas, and never abandon them.
20. They know the extremely subtle wisdom samadhi of all Bodhisattvas, who practice all that is profound, vast, and supreme without any obstruction.
21. They know the extremely subtle wisdom samadhi of all Bodhisattvas, who attain consummate omniscience, the wisdom of sustaining and upholding practice, the wisdom of great spiritual powers, and the ability to determine all meanings, and who dispel obstructions.
All such subtle things are known by the Bodhisattvas; they completely and thoroughly understand these realms.
With an unattached, unbound, liberated mind, one practices the conduct of Samantabhadra and will know all the extremely subtle aspects of the Bodhisattvas: their establishment of wisdom, their stages, their immeasurable practices, the arising of their dedications, their attainment of all the Buddha-treasuries, their discerning wisdom, their supernatural powers and vow-power, their exposition of samādhis, their skillful means of freedom, their seals, and their stage of having only one birth remaining.
Commentary: Bodhisattvas, with pure liberated minds free from attachment and bondage, cultivate the great practices of Bodhisattva Samantabhadra. Know that the wisdom of all Bodhisattvas has forty-one very subtle aspects, namely:
- The Bodhisattva’s wisdom establishes an extremely subtle realm.
- The Bodhisattva’s level is extremely subtle.
- The Bodhisattva’s practice of immeasurable deeds is extremely subtle.
- The Bodhisattva’s bringing forth of dedication is extremely subtle.
- The Bodhisattva’s possession of all the Buddhas’ treasuries and expounding of all Dharmas are extremely subtle.
- The Bodhisattva’s wondrous discerning wisdom is extremely subtle.
- The Bodhisattva’s possession of spiritual powers and vows is extremely subtle.
- The Bodhisattva’s expounding of right concentration and right meditative attainment is extremely subtle.
- The Bodhisattva’s power of skillful means, spontaneously functioning and自在, is extremely subtle.
- The Bodhisattva’s sealing and certifying of all Dharma doors is extremely subtle.
- The Bodhisattva’s being one lifetime away from Buddhahood—that is, the next in line to assume the Buddha’s position—is extremely subtle.
Only with such extremely subtle wisdom can one recognize this realm.
The Bodhisattva’s birth in Tusita Heaven is exceedingly subtle; the Bodhisattva’s dwelling in the heavenly palace is exceedingly subtle; the Bodhisattva’s adornment and purification of the Buddha-land are exceedingly subtle; the Bodhisattva’s observation of the human realm is exceedingly subtle; the Bodhisattva’s radiating of great light is exceedingly subtle; the Bodhisattva’s birth into an eminent lineage is exceedingly subtle; the Bodhisattva’s assembly of the congregation at the place of enlightenment is exceedingly subtle; the Bodhisattva’s taking birth throughout all worlds is exceedingly subtle; the Bodhisattva’s manifesting the passing away of all bodies in a single body is exceedingly subtle; the Bodhisattva’s entering the mother’s womb is exceedingly subtle; the Bodhisattva’s dwelling in the mother’s womb is exceedingly subtle; the Bodhisattva’s freely manifesting, within the mother’s womb, the assemblies at the places of enlightenment throughout all Dharma realms is exceedingly subtle; the Bodhisattva’s manifesting, within the mother’s womb, the spiritual powers of all Buddhas is exceedingly subtle.
Commentary:
12. The state of a Bodhisattva being born in the inner court of Tuṣita Heaven is extremely subtle.
13. When a Bodhisattva dwells in Tuṣita Heaven is extremely subtle.
14. A Bodhisattva’s adornment and purification of the lands of the Buddhas throughout the ten directions is extremely subtle.
15. A Bodhisattva’s contemplation in the human realm is extremely subtle.
16. A Bodhisattva’s radiating the great light of wisdom is extremely subtle.
17. A Bodhisattva’s lineage is superior, especially noble, and extremely subtle.
18. A Bodhisattva’s assembly at the place of enlightenment is extremely subtle.
19. A Bodhisattva’s taking birth throughout all worlds is extremely subtle.
20. A Bodhisattva’s ability, in a single body, to manifest the passing away of all bodies is extremely subtle.
21. When a Bodhisattva enters the mother’s womb is extremely subtle.
22. When a Bodhisattva dwells in the mother’s womb is extremely subtle.
23. A Bodhisattva’s freely manifesting, while in the mother’s womb, all assemblies at places of enlightenment throughout the Dharma realm is extremely subtle.
24. A Bodhisattva’s manifesting, while in the mother’s womb, the spiritual powers of all Buddhas is extremely subtle.
Only with extremely subtle wisdom can one understand this realm of the eight signs of attaining enlightenment.
The event of the Bodhisattva manifesting his birth is exceedingly subtle; the wisdom of the Bodhisattva’s lionlike stride of seven steps is exceedingly subtle; the wisdom of the Bodhisattva’s skillful means in manifesting in the royal palace is exceedingly subtle; the Bodhisattva’s renunciation of household life and practice of the path of discipline are exceedingly subtle; the Bodhisattva’s sitting at the site of enlightenment beneath the Bodhi tree is exceedingly subtle; the Bodhisattva’s defeat of Mara’s hosts and attainment of unsurpassed, complete, perfect enlightenment are exceedingly subtle; the Tathagata’s sitting on the seat of enlightenment and radiating great light that illuminates the worlds in the ten directions is exceedingly subtle; the Tathagata’s manifestation of immeasurable miraculous transformations is exceedingly subtle; the Tathagata’s lion’s roar and great Nirvana are exceedingly subtle; and the Tathagata’s taming of all sentient beings without obstruction is exceedingly subtle.
Commentary:
25. The Bodhisattva’s manifestation of a long life is very subtle.
26. The Bodhisattva’s manifestation of taking seven steps like a lion, pointing to the sky with the left hand and to the earth with the right, and declaring, “Above the heavens and below, I alone am the most honored,” is very subtle.
27. The Bodhisattva’s manifestation in the royal palace through wisdom and skillful means is very subtle.
28. The Bodhisattva’s renunciation of home to cultivate the Way and practice subduing sentient beings is very subtle.
29. The Bodhisattva’s sitting beneath the Bodhi tree at the place of enlightenment is very subtle.
30. The Bodhisattva’s subduing the demonesses, routing the demon army, and attaining Unsurpassed, Perfect Enlightenment is very subtle.
31. The Tathagata’s sitting on the Bodhi seat and emitting great radiant light that shines upon the worlds in the ten directions is very subtle.
32. The Tathagata’s manifestation of immeasurable supernatural powers and transformations is very subtle.
33. The Tathagata’s lion’s roar, turning the Wheel of Dharma, and entering Great Nirvana are very subtle.
34. The Tathagata’s subduing all sentient beings without any hindrance is very subtle.
One must have such subtle wisdom in order to understand clearly, purely, and lucidly.
The Tathagata’s inconceivable sovereign power and vajra-like Bodhi mind are exceedingly subtle; the Tathagata’s universal protection and mindfulness of all the realms of the world are exceedingly subtle; the Tathagata’s universal performance of Buddha-activities in all worlds, continuing without pause until the end of future kalpas, is exceedingly subtle; the Tathagata’s unobstructed spiritual power, pervading the Dharma Realm, is exceedingly subtle; the Tathagata’s universal manifestation of Buddhahood throughout all worlds filling the extent of empty space, to guide and subdue sentient beings, is exceedingly subtle; the Tathagata’s manifestation of immeasurable Buddha-bodies within a single Buddha-body is exceedingly subtle; the Tathagata’s sovereign wisdom, abiding at the place of enlightenment in all three times—past, future, and present—is exceedingly subtle.
Commentary:
35. The Tathagata’s inconceivable power of mastery, and bodhicitta as indestructible as vajra, are extremely subtle.
36. The Tathagata universally protects and keeps in mind all the realms of the world; this is extremely subtle.
37. In all worlds, the Tathagata performs great Buddha-work throughout all future kalpas without ceasing; this is extremely subtle.
38. The Tathagata’s unobstructed miraculous power extends throughout the entire Dharma realm; this is extremely subtle.
39. In all worlds throughout the reaches of space, the Tathagata manifests as a Buddha and tames sentient beings; this is extremely subtle.
40. Within a single Buddha-body, the Tathagata manifests immeasurable Buddha-bodies; this is extremely subtle.
41. Throughout the three times—past, present, and future—the Tathagata constantly abides at the place of enlightenment, with wisdom freely at ease; this is extremely subtle.
All such subtle matters can be fully understood; purity is perfected, and all worlds can be universally manifested; wisdom grows with every moment, becoming complete and irreversible; the practices of a Bodhisattva are cultivated through skillful means, without ever ceasing; the stage of Samantabhadra’s dedication is attained; all the virtues of the Tathāgatas are fully possessed; the Bodhisattva’s practices are never wearied of or abandoned; the Bodhisattva’s manifest realms are brought forth; all innumerable skillful means are completely purified, with the universal aspiration to bring peace and security to all beings; the practices of a Bodhisattva are cultivated, the stage of a Bodhisattva’s great majesty and virtue is attained, the joyful aspirations of the Bodhisattvas’ minds are realized, the gateway of Vajradhvaja’s dedication is obtained, and all the treasuries of virtues of the Dharma Realm are brought forth.
Commentary: Thus, the Bodhisattva fully understands all the subtle aspects described above, attains purity, and manifests throughout all worlds. With every moment, great wisdom grows ever more complete and never regresses. Through skillful means, the Bodhisattva cultivates the practices of Bodhisattvas without ceasing. The Bodhisattva attains the dedication stage of Samantabhadra, possesses all the merits of the Buddhas, and never grows weary of the practices cultivated by Bodhisattvas. The realm of Bodhisattvas manifests before them. Innumerable means are all purified, bringing peace and safety to all sentient beings. The Bodhisattva cultivates the Bodhisattva practices, attains great Bodhisattva majesty and virtue, fulfills all the joyful aspirations of Bodhisattvas, obtains the Dharma door of dedication of Bodhisattva Vajradhvaja, and brings forth all the treasuries of merit of the Dharma realm.
Constantly protected and remembered by all the Buddhas; entering the profound and wondrous Dharma-gates of the Bodhisattvas, expounding the meaning of all truth, and skillfully applying the Dharma without error; arousing great vows never to abandon sentient beings; fully knowing all minds in a single instant, and the treasury of states beyond the mind-ground; manifesting the arising of mind in a place beyond mind; far removed from words, abiding in wisdom, and following the practices pursued by the Bodhisattvas; using the power of mastery to reveal the attainment of the Buddha Way, ceaselessly until the end of future time. The kalpa-counts of all sentient beings in all worlds, established by deluded thoughts and words, can all be revealed through supernatural powers and the power of vows.
Commentary: They are constantly blessed and protected by the Buddhas of the ten directions, and can enter all the profound and wondrous Dharma-gates of the Bodhisattvas and expound all true principles. In relation to all dharmas, they employ skillful means without going against the principles of the Dharma. They arouse great vows and do not abandon any sentient being. In a single thought, they can know all the realms in the mind-ground treasury of sentient beings, and those that are not mind-ground. In places that are not mind (insentient beings), they manifest birth in the mind; this is the principle of true emptiness giving rise to wondrous existence. They leave behind all words and abide in wisdom, acting in common with all Bodhisattvas. Using the power of their freely exercised supernatural abilities, they manifest the path to Buddhahood, and do not cease even until the end of future time. All worldly sentient beings, the numbers of kalpas, deluded thoughts, verbal constructions, supernatural powers, and the power of vows are all manifested.
With a liberated mind free from attachment and bondage, cultivate the practices of Samantabhadra and attain extremely subtle wisdom concerning the realm of all sentient beings, namely: extremely subtle wisdom concerning the distinctions within the realm of sentient beings; the verbal expressions of sentient beings; the attachments of sentient beings; the different kinds of sentient beings; the same kinds of sentient beings; the innumerable destinies of sentient beings; what is produced in the realm of sentient beings by inconceivable varieties of discrimination; the innumerable defilements in the realm of sentient beings; and the innumerable purities in the realm of sentient beings.
Commentary: A Bodhisattva uses a pure, liberated mind, free from attachment and bondage, cultivates the Dharma-gate of great conduct practiced by Bodhisattva Samantabhadra, and attains the nine kinds of exceedingly subtle wisdom concerning the realm of sentient beings. Only then can they understand:
- The realm of sentient beings is the nine Dharma realms: the Dharma realm of Bodhisattvas, the Dharma realm of Pratyekabuddhas, the Dharma realm of Hearers, the Dharma realm of gods, the Dharma realm of humans, the Dharma realm of asuras, the Dharma realm of animals, the Dharma realm of hungry ghosts, and the Dharma realm of hell beings. Sentient beings in these nine Dharma realms have all kinds of different distinctions. One must have extremely subtle wisdom to distinguish them clearly; otherwise, there is no way to tell them apart clearly.
- Among the sentient beings of the realm of sentient beings, each realm has its own different languages, with many distinctions. Take humans as a simple example: there are many different languages and writing systems. In China, besides the national language, there are also many local dialects. The languages spoken by the sentient beings of the various realms are too numerous to describe, so one must have extremely subtle wisdom to understand them.
- Among the sentient beings of the realm of sentient beings, each realm has its own attachments. If there were no attachments, they would be liberated. Even Bodhisattvas in the Dharma realm of Bodhisattvas still have some attachment to the ignorance of arising characteristics—how much more so the sentient beings in the other eight Dharma realms, though their attachments differ. If one wishes to know why sentient beings in the nine Dharma realms have attachments, only by attaining extremely subtle wisdom can one understand it clearly.
- Among the sentient beings of the realm of sentient beings are sentient beings of different kinds, with all sorts of distinct species. One must have extremely subtle wisdom to understand and recognize them.
- Among the sentient beings of the realm of sentient beings are sentient beings of the same kind. Although they belong to the same kind, they too have all sorts of different ethnic groups. One must have extremely subtle wisdom to understand and recognize them.
- The sentient beings of the nine Dharma realms each follow a different path. For example, Bodhisattvas turn toward the Bodhisattva path, while hell beings turn toward the path of hell. Their paths differ because they are brought about by causes planted in the past and effects experienced later. One must have extremely subtle wisdom to analyze this clearly.
- In the realm of sentient beings, each kind of sentient being engages in all sorts of inconceivable activities. Each individual sentient being also engages in different inconceivable activities. One must have extremely subtle wisdom to analyze them clearly.
- In the realm of sentient beings, each kind of sentient being receives its own kind of karmic retribution. Because the karmic conditions differ, planting pure causes brings pure effects, while planting defiled causes brings defiled effects. These mixed wholesome and unwholesome karmas sometimes involve unwholesome karma added to wholesome karma, and sometimes wholesome karma added to unwholesome karma. Sometimes defiled karma is mixed into pure karma; sometimes pure karma is mixed into defiled karma. When wholesome karma ripens in the future, one is born in one of the three fortunate realms; when unwholesome karma ripens, one is born in one of the three woeful realms. No one else forces this upon you; rather, you create your own karma and thereby bring about the circumstances of your retribution. Thus, “You do it, and you bear it”; no one else can take your place. Even if you give a red envelope as a bribe to King Yama, it will not work. Why? Because King Yama is impartial and adjudicates cases fairly: he considers only good and evil, not personal relationships. Nothing can change the outcome.
We who study the Buddha’s teachings must be different from worldly people. What they delight in, we do not delight in; what they covet, we do not covet. We must not have the faults and bad habits that worldly people have. If our habits and way of life are the same as those of worldly people, then we are not truly monastics. If they can endure something, you can endure it; if they can bear something, you can bear it—this is not the true character of a monastic. You must endure what others cannot endure, bear hardships that others cannot bear, and do what others cannot do. That is the true character of a monastic.
Once defiled thoughts arise, you may wish to listen to the sutras, but your mind cannot become pure; you may wish to be at ease, but your mind cannot be at ease. Those who study Buddhism should not have afflictions. To clearly distinguish these defilements, one must have very subtle wisdom.
9. In the realm of sentient beings, there are countless and immeasurable forms of purity; one must have extremely subtle wisdom to distinguish them clearly.
The realms and spheres of all such sentient beings are exceedingly subtle; in a single thought-moment, one can know them all as they truly are with wisdom. One broadly gathers sentient beings and expounds the Dharma for them, revealing various pure Dharma-gates and enabling them to cultivate the Bodhisattva’s vast wisdom. One manifests immeasurable transformation bodies, delighting those who see them, and illuminates the Bodhisattvas’ minds with the sunlight of wisdom, enabling them to awaken and attain freedom in wisdom.
Commentary: All the realms of sentient beings are thus exceedingly subtle. Only through true wisdom, within a single thought-moment, can one know these true realms as they really are. Embracing all sentient beings and expounding the Buddha-Dharma for them, one reveals various pure Dharma-gates, enabling all beings to cultivate the vast wisdom of Bodhisattvas and manifest immeasurable, boundless bodies, so that all who see them give rise to joy. With the light of wisdom, like a thousand suns, one illuminates the minds of those who practice the Bodhisattva path, enabling them to awaken and attain the wisdom of mastery.
With a mind of liberation free from attachment and bondage, [one] cultivates the practices of Samantabhadra for all sentient beings in all worlds, attaining the extremely subtle wisdom of all worlds throughout the reaches of space and the Dharma-realm—namely, the extremely subtle wisdom of small worlds, great worlds, defiled worlds, pure worlds, incomparable worlds, various worlds, vast worlds, narrow worlds, worlds adorned without obstruction, the appearance of Buddhas throughout all worlds, and the teaching of the True Dharma throughout all worlds.
With a mind of liberation, free from attachment and restraint, for the sake of all sentient beings in all worlds, cultivate the practices of Samantabhadra and attain exceedingly subtle wisdom that knows all worlds throughout the realm of space and the Dharma realm. That is: the exceedingly subtle wisdom that knows small worlds; the exceedingly subtle wisdom that knows great worlds; the exceedingly subtle wisdom that knows defiled worlds; the exceedingly subtle wisdom that knows pure worlds; the exceedingly subtle wisdom that knows incomparable worlds; the exceedingly subtle wisdom that knows worlds of every kind; the exceedingly subtle wisdom that knows vast worlds; the exceedingly subtle wisdom that knows narrow worlds; the exceedingly subtle wisdom that knows worlds adorned without obstruction; the exceedingly subtle wisdom that appears throughout all Buddha-worlds; and the exceedingly subtle wisdom that expounds the true Dharma throughout all worlds.
Commentary: With a pure, liberated mind, free from attachment and bondage, the Bodhisattva cultivates the great practices of Bodhisattva Samantabhadra for the sake of all sentient beings in all worlds. The Bodhisattva attains twenty-one kinds of extremely subtle wisdom, knowing all worlds throughout the Dharma Realm, to the very limits of space. They are:
- The world is very small; one must have very subtle wisdom to know it.
- The world is very large; one must have very subtle wisdom to know it.
- The world is defiled; one must have very subtle wisdom to know it.
- The world is pure; one must have very subtle wisdom to know it.
- The world is incomparable—this world surpasses all worlds, and no world can compare with it. One must have very subtle wisdom to know it.
- The world is of many kinds; one must have very subtle wisdom to know it.
- The world is vast; one must have very subtle wisdom to know it.
- The world is narrow; one must have very subtle wisdom to know it.
- The world is adorned with unobstructed splendor; one must have very subtle wisdom to know it.
- The Buddha’s appearing in the world, pervading all worlds, can be known only with very subtle wisdom.
- The Buddha’s preaching of the Treasury of the Eye of the True Dharma, pervading all worlds, can be known only with very subtle wisdom.
The extremely subtle wisdom of universally manifesting bodies throughout all worlds; the extremely subtle wisdom of radiating great light throughout all worlds; the extremely subtle wisdom of manifesting the Buddhas’ sovereign supernatural powers throughout all worlds; the extremely subtle wisdom of using a single sound to manifest all sounds throughout all worlds; the extremely subtle wisdom of entering the assemblies at the bodhimandas of all Buddha-lands in all worlds; the extremely subtle wisdom of making all Buddha-lands throughout the entire Dharma-realm into a single Buddha-land; the extremely subtle wisdom of making a single Buddha-land into all Buddha-lands throughout the entire Dharma-realm; the extremely subtle wisdom of knowing all worlds to be like dreams; the extremely subtle wisdom of knowing all worlds to be like images; the extremely subtle wisdom of knowing all worlds to be like illusions.
Commentary:
12. A Bodhisattva who has great supernatural powers and can manifest bodies throughout every speck of dust and throughout all worlds—only one with such subtle wisdom can know this.
13. Radiating great light that fills all worlds and illuminates the three thousand great thousand worlds—only one with such subtle wisdom can know this.
14. Pervading all worlds and manifesting the sovereign supernatural powers of the Buddhas of the ten directions—only one with such subtle wisdom can know this.
15. Pervading all worlds, using a single kind of sound to expound the Dharma and manifesting all kinds of sounds. Therefore:
“The Buddha expounds the Dharma with a single voice;
Sentient beings, according to their kinds, all understand.”
That is, one can use a single Dharma method to expound immeasurable Dharma methods; only with such subtle wisdom can one know this.
16. Only with such subtle wisdom can one know how to enter the assembly bodhimanda of one world and the assembly bodhimandas of all Buddhas.
17. To take all the Buddha lands throughout the Dharma realms and make them one Buddha land: Bodhisattvas possess miraculous powers of transformation and can manifest the great within the small and the small within the great; they can also manifest the many within the one and the one within the many. This is the realm of phenomena unobstructed, principle unobstructed, principle and phenomena unobstructed, phenomena and phenomena unobstructed, perfect interpenetration without obstruction, and spontaneous freedom. Only with such subtle wisdom can one know this.
18. To use one Buddha land to transform all the Buddha lands throughout the Dharma realms: only with such subtle wisdom can one know this inconceivable realm of miraculous powers and transformations.
19. Bodhisattvas know that all worlds are like dreams, illusory and unreal. Only with such subtle wisdom can one know this.
When someone is dreaming, the dream may show them enjoying wealth and prestige, receiving one promotion after another, making a fortune, having a beautiful wife and lovely concubines, and enjoying every human blessing. At that moment, someone appears in the dream and says to them, “Sir! Your fame, wealth, gold, silver, precious treasures, reputation, status, and so forth are not real—they are false. You are dreaming right now!” They certainly will not believe it. Only after waking up do they realize they were dreaming. Thus, “Human life is like a dream.” Not only do we dream at night while asleep; during the day, even when we are not asleep, we are still dreaming. Therefore, “We live as if drunk and die as if dreaming”—there is never a moment when we awaken.
Everyone in the world is dreaming. However, some awaken early, some awaken late, and some never awaken. Those with wisdom awaken early; the foolish awaken late, or not at all. When we cultivate the Way, we call it awakening from the dream: realizing early that life has more suffering than joy, becoming more vigilant, not daydreaming, and not letting our thoughts run wild. We must recognize clearly that we are cultivators of the Way, uphold our responsibilities, and not become lax.
Thus, “the wooden fish in the morning, the bell at night” serve to rouse those who are sleeping and get them to sleep less. Why do we strike the wooden fish when reciting sutras? Because a fish’s eyes remain open day and night and never close. It reminds cultivators of the Way not to indulge in sleep, but to remain awakened at all times. That is its purpose.
20. The Bodhisattva knows that all worlds are like reflections and have no true nature. Only with such extremely subtle wisdom can one know this realm.
21. The Bodhisattva knows that all worlds are like illusions and are not truly real. Only with such extremely subtle wisdom can one know this realm.
Thus, he clearly understands the path that gives rise to all Bodhisattvas, enters the wisdom and spiritual powers of Samantabhadra’s practices, possesses Samantabhadra’s contemplation, and practices the Bodhisattva way without ever ceasing. He attains the sovereign spiritual transformations of all Buddhas, possesses an unobstructed body, abides in wisdom without reliance, and has no grasping or attachment to any wholesome Dharma. Whatever the mind engages in, nothing is attained. In every place, he gives rise to the thought of detachment; in the Bodhisattva practices, to the thought of pure cultivation; and with regard to all-knowledge, to the thought of nonattachment. He adorns himself with the various samādhis, and his wisdom accords with the entire Dharma realm.
Commentary: Thus, one knows how to give rise to all the Bodhisattva paths and enter into the great practices cultivated by Bodhisattva Samantabhadra; one attains Bodhisattva Samantabhadra’s wisdom and spiritual powers, and possesses his wondrous wisdom of discernment. One cultivates the practices of a Bodhisattva, diligently persevering at every moment and never ceasing for an instant. One attains the Buddhas of the ten directions’ freely wielded transformations and spiritual powers, and possesses a Dharma body unobstructed in every way. One abides in wisdom that relies on nothing. With regard to all wholesome dharmas, one neither grasps nor clings to them. Hence, “There is no wisdom, nor anything to attain,” meaning that there is neither wisdom nor anything to attain. Not only does one refrain from grasping or clinging to unwholesome dharmas, but one also refrains from grasping or clinging to wholesome dharmas. Whatever the mind thinks of, there is nothing to attain. In every place, one remains unattached and gives rise to thoughts of renunciation. With regard to the Bodhisattva practices, one gives rise to thoughts of pure cultivation. With regard to all wisdom, one gives rise to thoughts of neither grasping nor clinging. One adorns one’s own Dharma body with all samadhis and, with true Prajna wisdom, follows one’s vows throughout all the Dharma realms to teach and transform all sentient beings.
With the mind of liberation, unattached and unbound, [one] enters the practice-gate of Bodhisattva Samantabhadra and attains the immeasurable, extremely subtle wisdom of the Dharma realm; expounds the extremely subtle wisdom of all Dharma realms; enters the vast Dharma realm’s extremely subtle wisdom; discriminates the inconceivable, extremely subtle wisdom of the Dharma realm; distinguishes the extremely subtle wisdom of all Dharma realms; in a single thought pervades the extremely subtle wisdom of all Dharma realms; universally enters the extremely subtle wisdom of all Dharma realms; knows the extremely subtle wisdom that nothing is attained in all Dharma realms; contemplates the extremely subtle wisdom that all Dharma realms are unobstructed; knows the extremely subtle wisdom that nothing arises in all Dharma realms; and manifests spiritual transformations throughout all Dharma realms with extremely subtle wisdom.
Commentary: The Bodhisattva cultivates the great practices and vows of Bodhisattva Samantabhadra with a pure, liberated mind, free from attachment and bondage. Having attained eleven kinds of exceedingly subtle wisdom concerning the Dharma Realm, one can understand the state of the Dharma Realm. They are:
- Attain the very subtle wisdom that knows immeasurable Dharma realms.
- The very subtle wisdom can expound all Dharma realms.
- The very subtle wisdom can enter the vast Dharma realms.
- The very subtle wisdom can discern the inconceivable Dharma realms.
- The very subtle wisdom can discern all Dharma realms.
- In a single thought-moment, the very subtle wisdom pervades all Dharma realms.
- The very subtle wisdom can enter all Dharma realms everywhere.
- The very subtle wisdom knows that nothing in all Dharma realms can be attained.
- The very subtle wisdom can contemplate all Dharma realms without obstruction.
- The very subtle wisdom knows that all Dharma realms are unborn.
- The very subtle wisdom manifests spiritual powers and transformations throughout all Dharma realms.
All such Dharma realms are exceedingly subtle, and vast wisdom knows them all as they truly are. Mastery of the Dharma is the practice of Samantabhadra, which brings all sentient beings to complete fulfillment. Without abandoning meaning or clinging to the Dharma, it gives rise to the wisdom of equality and unobstructedness. Knowing the basis of unobstructedness, it abides in no dharma and does not destroy the nature of any dharma. Truly undefiled, like empty space, it accords with the world and gives rise to words and teachings. It reveals the true meaning and manifests the nature of quiescence; in relation to all objects, it has no dependence, no abiding, and no discrimination. It clearly sees the Dharma Realm, establishes it on a vast scale, understands that all worlds and all dharmas are equal and nondual, and is free from all attachment.
Commentary: All the exceedingly subtle realms of dharmas described above are known as they truly are through vast wisdom. In relation to all dharmas, one acts freely and spontaneously, without the slightest fabrication. One reveals the practices cultivated by Bodhisattva Samantabhadra, enabling all sentient beings to have all their aspirations fulfilled; one abandons no meaning and clings to no dharma. One gives rise to impartial wisdom without obstruction and knows the fundamental dharmas without obstruction. One abides in no dharma gate and destroys the nature of no dharma. One is true and not false, free from all defiling attachments to dharmas, and pure like space. In accordance with all worldly dharmas, one gives rise to words and expounds the true principles, revealing the realm of the quiescent intrinsic nature of sentient beings. In relation to all realms, one does not rely on them, abide in them, or make distinctions, and one penetrates the true nature of all dharma realms. One establishes all sentient beings on a vast scale and clearly knows all worlds and all dharmas: the dharma gates are equal and nondual, free from every attachment. Thus, there is “no hindrance, no obstruction.” The Heart Sutra says: “Because there is no hindrance, there is no fear; far removed from inverted dreamlike thoughts, one ultimately reaches Nirvana.”
With an unattached, unbound, liberated mind, one cultivates the practices of Samantabhadra and develops extremely subtle wisdom concerning the various kalpas, namely: the subtle wisdom of taking an ineffable number of kalpas as one thought-moment; the subtle wisdom of taking one thought-moment as an ineffable number of kalpas; the subtle wisdom of bringing an asamkhyeya number of kalpas into one kalpa; the subtle wisdom of bringing one kalpa into an asamkhyeya number of kalpas; the subtle wisdom of bringing long kalpas into short kalpas; the subtle wisdom of bringing short kalpas into long kalpas; the subtle wisdom of entering kalpas in which Buddhas exist and kalpas in which no Buddhas exist; the subtle wisdom of knowing the number of all kalpas; the subtle wisdom of knowing all kalpas as non-kalpas; and the subtle wisdom of seeing, in one thought-moment, all the kalpas of the three times.
Commentary: The Bodhisattva, with a pure, liberated mind, free from attachment and bondage, cultivates the great practices and vows of Bodhisattva Samantabhadra. Throughout all kalpas, one must have these ten kinds of very subtle wisdom. They are:
- Very subtle wisdom takes inconceivable kalpas as one thought-moment.
- Very subtle wisdom takes one thought-moment as inconceivable kalpas.
- Very subtle wisdom brings asamkhyeya kalpas into one kalpa.
- Very subtle wisdom brings one kalpa into asamkhyeya kalpas.
- Very subtle wisdom brings the longest great kalpa into the shortest small kalpa.
- Very subtle wisdom brings the shortest small kalpa into the longest great kalpa.
- Very subtle wisdom enters kalpas in which there are Buddhas and kalpas in which there are no Buddhas.
- Very subtle wisdom knows the number of all kalpas—long kalpas, short kalpas, great kalpas, and small kalpas—and thus: “One thought-moment becomes countless; countless become one.”
- Very subtle wisdom knows all kalpas and all non-kalpas.
- Very subtle wisdom, in one thought-moment, sees all the kalpas of the three times.
With the wisdom of the Tathāgata, [one] truly knows in a single moment all such kalpas, however subtle. [One] attains the mind that is king among the perfected practices of all bodhisattvas; enters the mind of Samantabhadra’s practice; abandons all discriminative thought and the frivolous doctrines of other paths; gives rise to great vows that never slacken or cease; universally beholds immeasurable Buddhas filling immeasurable world-nets; is able to hear and retain the roots of goodness of the Buddhas and the practices of the bodhisattvas; does not forget, having heard, the vast practice of comforting all sentient beings; is able to manifest the Buddhas’ appearance in the world throughout all kalpas; practices unwavering conduct without ceasing until the end of the future in every single world; and, in all worlds, fills the bodies and minds of bodhisattvas with the bodily activity of the Tathāgata.
Commentary: Throughout all such extremely subtle kalpas, with the wisdom of the Tathāgata, in a single thought, they truly know all things and attain the perfect mind-king of the practices of all Bodhisattvas; their minds pervade the practices cultivated by Bodhisattva Samantabhadra. They are free from all discriminating thoughts and from the frivolous disputations of non-Buddhist doctrines. They arouse the mind of great vows, without laxity or cessation. Their minds see throughout the infinitely boundless world-nets and fill the infinitely boundless Buddhas of the ten directions. Whatever they hear about the roots of goodness of the Buddhas of the ten directions and the practices cultivated by all Bodhisattvas, they retain in their minds. Whatever they hear about the vast practices that bring peace to all sentient beings, they do not forget. Throughout all kalpas, their minds manifest the Buddhas of the ten directions appearing in the world. In every world, until the end of future time, their minds cultivate steadfast, unwavering practices without ceasing. In all worlds, with the Tathāgata’s bodily actions, they fill the bodies and minds of Bodhisattvas.
With a mind of liberation free from attachment and bondage, one cultivates the practices of Samantabhadra, attains non-retrogression, and obtains the extremely subtle wisdom of all dharmas, namely: the extremely subtle wisdom of the profoundly deep Dharma; the extremely subtle wisdom of the vast and great Dharma; the extremely subtle wisdom of the various kinds of Dharma; the extremely subtle wisdom of the adorned Dharma; the extremely subtle wisdom of all immeasurable dharmas; the extremely subtle wisdom of all dharmas entering into one dharma; the extremely subtle wisdom of one dharma entering into all dharmas; the extremely subtle wisdom of all dharmas entering into what is not Dharma; the extremely subtle wisdom of establishing all dharmas within the absence of dharmas without contradiction; and the extremely subtle wisdom of skillfully entering all Buddha-Dharmas without omission.
Commentary: Bodhisattvas cultivate the great practices of Bodhisattva Samantabhadra with a pure, liberated mind, free from attachment and fetters. To attain an irreversible bodhi-mind and know all dharmas, one must have very subtle wisdom; only then can one understand them clearly and penetrate them without obstruction. That is:
- Extremely subtle wisdom knows profound dharmas.
- Extremely subtle wisdom knows vast dharmas.
- Extremely subtle wisdom knows the various kinds of dharmas (form dharmas, mind dharmas, mental-factor dharmas, non-associated dharmas, and unconditioned dharmas).
- Extremely subtle wisdom knows the dharmas of adornment (adornment of the bodhimanda and the purity of the assembly).
- Extremely subtle wisdom knows that all dharmas are without number.
- Extremely subtle wisdom knows that all dharmas can enter into a single dharma.
- Extremely subtle wisdom knows that a single dharma can enter into all dharmas.
- Extremely subtle wisdom knows that all dharmas enter into non-dharma.
- Extremely subtle wisdom knows how, within the dharma of emptiness, all dharmas are established without contradiction.
- Extremely subtle wisdom knows that the dharma of emptiness can enter into all dharmas with great skillful means, with no dharma left over.
In this way, they know as they truly are all the subtle aspects of the Dharma established through the words of all worlds; their knowledge is equal to that, unobstructed, and they know all things as they truly are. They attain entry into the mind of the boundless Dharma-realm, abide with steadfast resolve in each and every Dharma-realm, and accomplish unobstructed practices. They fill all their faculties with omniscience, enter the wisdom of all Buddhas, and, with right mindfulness and skillful means, accomplish the vast merits and virtues of all Buddhas. Pervading the Dharma-realm, they enter all the bodies of all Tathāgatas, manifest the bodily deeds of the Bodhisattvas, adapt to the speech of every world, and expound the Dharma. They attain the wisdom that empowers the mental activity of wisdom through the spiritual power of all Buddhas, and give rise to immeasurable skillful means and the omniscient wisdom that discerns all dharmas.
Commentary: Wisdom is extremely subtle, as has been said. All worlds, all words, and all established teachings—when analyzed, require extremely subtle wisdom that accords with those teachings. That wisdom is perfectly interfused and unobstructed, and Bodhisattvas know it as it truly is. The mind can enter immeasurable, boundless Dharma realms. Within each Dharma realm, it abides with a profound and steadfast mind, clearly understanding that Dharma and accomplishing the practice of perfect interfusion and unobstructedness. Using the wisdom of all-knowledge, it fills the six faculties of eyes, ears, nose, tongue, body, and mind. It enters the great wisdom of the Buddhas of the ten directions and, through right mindfulness and skillful means, perfectly accomplishes the vast merits and virtues of the Buddhas of the ten directions. It pervades the Dharma realms of the ten directions and enters the bodies of the Buddhas of the ten directions. It manifests all the bodily karma of all Bodhisattvas, adorned with excellent marks. It accords with the words and expressions of all worlds and expounds all the teachings. It obtains the great awesome spiritual power that blesses and empowers the wisdom of the mental karma of the Buddhas of the ten directions. It gives rise to immeasurable, boundless skillful means and merits and virtues, distinguishes all dharmas, possesses the wisdom of all kinds, and illuminates all dharmas.
With a mind liberated from attachment and bondage, cultivating the practices of Samantabhadra, one brings forth all extremely subtle wisdoms, namely: the extremely subtle wisdom of knowing all lands; the extremely subtle wisdom of knowing all sentient beings; the extremely subtle wisdom of knowing the karmic results of all dharmas; the extremely subtle wisdom of knowing the minds of all sentient beings; the extremely subtle wisdom of knowing all times when the Dharma is taught; the extremely subtle wisdom of knowing all dharma realms; the extremely subtle wisdom of knowing the three times throughout all realms extending to the ends of space; the extremely subtle wisdom of knowing all paths of speech; the extremely subtle wisdom of knowing all worldly practices; and the extremely subtle wisdom of knowing all transcendent practices.
Commentary: A Bodhisattva uses a pure, liberated mind, free from attachment and bondage, and cultivates the great practices cultivated by Bodhisattva Samantabhadra. This gives rise to all exceedingly subtle wisdom, enabling them to clearly understand all principles. These are:
- If you wish to know all the lands of the Buddhas, you must have very subtle wisdom to understand them.
- If you wish to know all the faculties and dispositions of sentient beings, you must have very subtle wisdom to understand them.
- If you wish to know all the karmic results of the Dharma, you must have very subtle wisdom to understand them.
- If you wish to know the thoughts of all sentient beings—what deluded thoughts are arising—you must have very subtle wisdom to understand them.
- If you wish to know all the times when the Dharma is taught, you must have very subtle wisdom to understand them. Everyone! Listening to the Dharma can dispel ignorance and increase wisdom. If you do not listen to the Dharma, you will become even more ignorant. If you do not understand the Buddha’s Dharma clearly, you will develop wrong knowledge and wrong views and act in a topsy-turvy way. This is because you lack wisdom.
- If one wishes to know all the wondrous mysteries of all the Dharma realms, one must have very subtle wisdom in order to understand them.
- If one wishes to know all the causes and conditions of the three times throughout the realm of empty space, one must have very subtle wisdom in order to understand them.
- If one wishes to know all speech, one must have very subtle wisdom in order to understand it.
- If one wishes to know how to cultivate all worldly practices, one must have very subtle wisdom in order to understand them.
- If one wishes to know how to cultivate all supramundane practices, one must have very subtle wisdom in order to understand them.
And even the exceedingly subtle wisdom of knowing the paths of all Tathāgatas, all Bodhisattvas, and all sentient beings; cultivating the Bodhisattva practices and abiding in Samantabhadra’s path, knowing all that is heard and all its meanings as they truly are; the wisdom of arising like a reflection, the wisdom of arising like a dream, the wisdom of arising like an illusion, the wisdom of arising like an echo, the wisdom of arising like a magical creation, the wisdom of arising like empty space, the wisdom of arising in quiescent extinction, the wisdom of arising in the realm of all phenomena, the wisdom of arising without dependence, and the wisdom of all Buddha-dharmas.
Commentary: To know all the paths of the Tathāgatas and how to cultivate them; to know all the paths of the Bodhisattvas and how to cultivate them; and to know all the paths of sentient beings and how to cultivate them, one must have this very subtle wisdom in order to understand clearly. Cultivate the practices of a Bodhisattva and abide in the path of Samantabhadra. Whether the sutra text or its meaning, know it as it truly is.
For all sentient beings in the world, give rise to the wisdom that all things are like shadows, illusory and unreal; give rise to the wisdom that all things are like dreams, illusory and unreal; give rise to the wisdom that all things are like illusions, illusory and unreal; give rise to the wisdom that all things are like echoes, illusory and unreal; give rise to the wisdom that all things are like magical transformations, illusory and unreal; give rise to the wisdom that all things are like emptiness, illusory and unreal. Give rise to the wisdom of quiescent extinction, the wisdom of all Dharma realms, the wisdom that relies on nothing, and the wisdom of all Buddha-dharmas.
O sons of the Buddha! The Bodhisattva Mahāsattva dedicates with a mind of liberation that is unattached and unfettered, making no distinction between the world and the phenomena of the world, between Bodhi and the Bodhisattva, between the Bodhisattva’s practices and the path of liberation, between the Buddha and all the Buddha-Dharmas, between taming sentient beings and not taming sentient beings, between roots of goodness and dedication, between self and other, between the object given and the recipient of the gift, between the Bodhisattva’s practices and perfect enlightenment, or between the Dharma and wisdom.
Commentary: Bodhisattva Vajradhvaja once again called out, “Disciples of the Buddha! When a great Bodhisattva practices the Bodhisattva path and accumulates all kinds of merit, they dedicate it to all sentient beings with a pure, liberated mind, free of attachment and fetters. They make no distinction between worldly dharmas and supramundane dharmas; between bodhi and a bodhisattva; between the Bodhisattva practices and the path of liberation; between a Buddha and all the Buddha-dharmas; between sentient beings who have been tamed and those who have not; between roots of goodness and dedication; between oneself and others; or between the gift and the recipient. That is, there is neither a giver nor a recipient, and no gift between them. None of these exists; therefore, ‘the three spheres are empty.’ They make no distinction between the Bodhisattva practices and Equal and Perfect Enlightenment, or between dharmas and wisdom. In short, they make no distinctions at all, cling to nothing, and are bound by nothing.
Disciples of the Buddha! The Bodhisattva Mahāsattva dedicates those roots of goodness in this way, namely: the mind is liberated from attachment and bondage; the body is liberated from attachment and bondage; speech is liberated from attachment and bondage; karma is liberated from attachment and bondage; karmic retribution is liberated from attachment and bondage; the world is liberated from attachment and bondage; Buddha-lands are liberated from attachment and bondage; sentient beings are liberated from attachment and bondage; the Dharma is liberated from attachment and bondage; and wisdom is liberated from attachment and bondage.
Commentary: O disciples of the Buddha! A Great Bodhisattva who practices the Bodhisattva path accumulates all kinds of roots of goodness and dedicates the roots of goodness he has cultivated as follows:
- The mind has no attachment or bondage and attains the realm of the samadhi of liberation.
- The body has no attachment or bondage and attains the realm of the samadhi of liberation.
- The mouth has no attachment or bondage and attains the realm of the samadhi of liberation. The three karmic activities of body, speech, and mind all attain pure liberation.
- Karma has no attachment or bondage and attains pure liberation.
- Karmic retribution has no attachment or bondage and attains pure liberation.
- The world has no attachment or bondage and attains pure liberation.
- The Buddha realms have no attachment or bondage and attain pure liberation.
- Sentient beings have no attachment or bondage and attain pure liberation.
- With regard to all dharmas, there is no attachment or bondage, and liberation is attained.
- With regard to omniscience, there is no attachment or bondage, and liberation is attained.
When a Bodhisattva-Mahasattva makes such a dedication, he makes dedications just as all the Buddhas of the three times practiced dedication when they were Bodhisattvas; he learns the dedications of the Buddhas of the past, fulfills the dedications of the Buddhas of the future, and abides in the dedications of the Buddhas of the present; he abides in the path of dedication of the Buddhas of the past, does not abandon the path of dedication of the Buddhas of the future, and conforms to the path of dedication of the Buddhas of the present; he diligently cultivates the teachings of the Buddhas of the past, fulfills the teachings of the Buddhas of the future, and thoroughly understands the teachings of the Buddhas of the present; he perfects the equality of the Buddhas of the past, fulfills the equality of the Buddhas of the future, and abides in the equality of the Buddhas of the present; he practices the realms of the Buddhas of the past, abides in the realms of the Buddhas of the future, and attains equality with the realms of the Buddhas of the present; he attains the wholesome roots of all Buddhas of the three times, possesses the lineage of all Buddhas of the three times, abides in the practices of all Buddhas of the three times, and accords with the realms of all Buddhas of the three times.
Commentary: When a great Bodhisattva has accumulated every kind of root of goodness and dedicates them in this way, they do so just as all the Buddhas throughout the ten directions and the three periods of time did when they were Bodhisattvas, cultivating the Dharma-gate of dedication and practicing dedication: learning the realm of dedication of past Buddhas, accomplishing the merits of dedication of future Buddhas, and abiding in the practice of dedication of present Buddhas; abiding in the path of dedication of past Buddhas, not abandoning the path of dedication of future Buddhas, and following the path of dedication of present Buddhas; diligently cultivating the Buddha-Dharma taught by past Buddhas, accomplishing the Buddha-Dharma to be taught by future Buddhas, and clearly understanding the Buddha-Dharma taught by present Buddhas; perfecting the equality of past Buddhas, accomplishing the equality of future Buddhas, and abiding in the equality of present Buddhas; diligently practicing the realms of past Buddhas, abiding in the realms of future Buddhas, and sharing the realms of present Buddhas; attaining the roots of goodness of all Buddhas throughout the ten directions and the three periods of time, perfecting the lineage of all Buddhas throughout the ten directions and the three periods of time, abiding in the vows and practices of all Buddhas throughout the ten directions and the three periods of time, and following the realms of all Buddhas throughout the ten directions and the three periods of time.
O children of the Buddha! This is the Bodhisattva Mahāsattva’s ninth dedication of the mind of liberation, free from attachment and bondage.
Commentary: Disciples of the Buddha! The various principles explained above constitute the ninth dedication, called the Dharma Door of Dedicating with a Mind Free from Attachment and Bondage, practiced by great Bodhisattvas who follow the Bodhisattva path.
When a Bodhisattva Mahāsattva abides in this dedication, no Vajra Ring Encircling Mountain can destroy them. Among all beings, they are unsurpassed in form and appearance, with none who can equal them. They are able to shatter all the evil deeds of Māras and heretics, and manifest throughout all the worlds in the ten directions. They practice the Bodhisattva’s conduct, wishing to awaken all beings, and expound the Dharma of the Buddhas through skillful means. They attain great wisdom and are never deluded regarding the Dharma of the Buddhas. Wherever they are born, whether walking or standing, they always meet upright and awakened companions who cannot be parted from them. They receive and retain, with pure mindfulness, all the True Dharma spoken by the Buddhas of the three times. Until the end of future kalpas, they practice the Bodhisattva’s conduct without ever ceasing, and without attachment to anything. The practices and vows of Samantabhadra grow and become complete; they attain omniscience to carry out the work of the Buddha, and accomplish the Bodhisattva’s sovereign spiritual powers.
Commentary: When a great Bodhisattva abides in dedication without attachment or bondage, even all the Vajra Cakravāḍa Mountains cannot destroy this root of goodness of dedication. Among all sentient beings, his physical form is foremost: he possesses the thirty-two marks and eighty auspicious characteristics, and no sentient being can compare with him. He can completely vanquish the evil karma of heavenly demons and followers of external paths, manifest everywhere throughout all the worlds in the ten directions, and cultivate the practices of a Bodhisattva. To enlighten all sentient beings, he uses all kinds of skillful expedient means to expound all the Buddha’s teachings. He attains great wisdom and is never confused in his mind about any of the Buddha’s teachings. In every life and throughout every kalpa, wherever he is born, whether practicing or residing, he always encounters harmonious family and retinue, who do not disrupt his practice, enabling him to be at ease, calm his mind, and cultivate the Way. He uses pure mindfulness to receive and uphold all the right Dharma spoken by the Buddhas of the three times. Until the end of future time, he diligently cultivates the Bodhisattva practices, without interruption and without attachment. The great practices and great vows of Bodhisattva Samantabhadra grow and become complete. He attains omniscient wisdom, carries out great Buddha-work, and accomplishes all the Bodhisattva’s supernatural powers and freedom.
At that time, Bodhisattva Vajradhvaja, relying on the Buddha’s spiritual power, surveyed the ten directions and spoke these verses:
Commentary: At that time, Bodhisattva Vajra Banner, relying on the great majestic spiritual power of the Buddha Shakyamuni, surveyed the causes and conditions of all sentient beings in the ten directions and spoke the following fifty-one verses, restating the meaning of the prose passage above so that the assembly at the Flower Garland Dharma Assembly might understand it more clearly.
The peerless honored one throughout the ten directions
Has never once aroused a mind of contempt.
According to the meritorious deeds each has cultivated,
He likewise respectfully regards them with reverence.
Commentary: One prostrates before all the Buddhas of the ten directions, never harboring a mind of contempt. One does not despise the Buddha, the Dharma, or the Sangha, but reverently bows to them all. One also respectfully honors the merits and practices cultivated by the Buddhas and Bodhisattvas, with especial devotion and not the slightest doubt or regret. Those who slander the Three Jewels will fall into hell.
All the merits and virtues one cultivates,
Are for neither oneself nor others;
With a mind of supreme faith and understanding,
One dedicates them for the benefit of sentient beings.
Commentary: The Bodhisattva cultivates all virtues not for themselves, but for the sake of all sentient beings. With a mind of supreme faith and understanding, they constantly seek to benefit all sentient beings, dedicating all the various roots of goodness they have accumulated to sentient beings, to bodhi, and to ultimate reality. In practicing the Dharma-gate of dedication, the Bodhisattva perceives no mark of a person, no mark of self, no mark of sentient beings, and no mark of a life span.
Never once have I raised a haughty mind
Nor have I ever given rise to an inferior though
All the bodily actions and other deeds of the Tathagata
The Bodhisattvas ask about them all and diligently cultivate them.
Commentary: The Bodhisattva has never, even for a single moment, aroused a thought of pride or arrogance, nor given rise to thoughts of inferiority or jealousy. Regarding all the three karmas of body, speech, and mind of the Buddhas of the ten directions, the Bodhisattva respectfully inquires in detail and then diligently cultivates them.
Whatever various roots of goodness are cultivated,
All are for the benefit of all sentient beings,
Abide in a profound mind and vast understanding,
Dedicate [them] to the meritorious state of the Human-Honored One
Commentary: The Bodhisattva cultivates all kinds of roots of goodness solely for the benefit of all sentient beings, constantly cultivates profound Prajñā wisdom, abides in a profound mind, possesses vast liberation, and dedicates merit toward the meritorious state of the Human-Honored One—that is, Buddhahood.
The world contains distinctions beyond measure,
All manner of skillful, wondrous, extraordinary things,
Coarse and subtle, vast and profoundly deep
All are fully understood through practice.
Commentary: All beings in the world come in countless different kinds. Bodhisattvas employ all sorts of skillful expedient Dharma-doors and manifest all sorts of wondrous spiritual powers to teach and transform all beings. They may use coarse teachings or subtle teachings, broad teachings or profound teachings. Bodhisattvas diligently cultivate all these teachings; there is no teaching they do not cultivate. Bodhisattvas fully understand this principle.
The world possesses all manner of bodies
With an equal body, enter into their midst
Cultivate here and attain realization
The wisdom gate is perfected, without regression
Commentary: Among the sentient beings in the world are bodies of every kind. A Bodhisattva uses supernatural powers to transform their form, entering equally into all the bodies of sentient beings. Through such practice, the Bodhisattva enables both themself and sentient beings to clearly understand and awaken, thereby attaining the gate of wisdom. When aligned with the Way, one advances; when contrary to the Way, one retreats. One never regresses from the Buddha’s unsurpassed, right and complete enlightenment.
The worlds and realms are innumerable in kind
Subtle and vast, their distinctions abound
Bodhisattvas can, through the gate of wisdom,
See everything within a single pore
Commentary: The worlds in the universe have countless forms. Some worlds are turned upward, some are overturned; some are coarse, some subtle; some are long, some short; some are round, some square. They differ in all kinds of ways. Using wisdom to contemplate, the Bodhisattva sees, within a single pore, all the forms of the world.
The mental activities of sentient beings are immeasurable;
Able to lead them equally into a single mind;
Through the gate of wisdom, all are awakened;
In the practices they cultivate, they do not regress
Commentary: The mental dispositions and conduct of all sentient beings are immeasurable and boundless. A Bodhisattva can cause the thoughts of all sentient beings to enter the thoughts of a single sentient being, and, through the gateway of wisdom, enable all sentient beings to attain awakening, to be exceedingly diligent in practicing the Bodhisattva path, and never to regress from the mind of unsurpassed, perfect enlightenment.
The faculties and desires of sentient beings
Differ in superior, middling, and inferior degrees.
All are profoundly deep and difficult to know;
Each can be understood according to its inherent nature.
Commentary: Sentient beings have all kinds of faculties and dispositions, and all kinds of desires and pleasures. They are divided into three grades—superior, intermediate, and inferior—and all differ from one another. These profoundly different faculties are not easy to know. Bodhisattvas, however, can act in accordance with sentient beings’ inherent natures and fully know their faculties and desires.
All sentient beings possess various kinds of karma;
Their superior, middling, and inferior grades all differ.
The Bodhisattva deeply enters the Tathāgata’s powers;
Through the gateway of wisdom, sees all clearly.
Commentary: All the karma of sentient beings has countless differences and is divided into three grades—superior, middle, and inferior—each distinct and unlike the others. Because Bodhisattvas cultivate wholesome merit and accumulate every kind of wholesome root, they are able to penetrate deeply into the Tathagata’s ten powers, use the gateway of wisdom, and see all sentient beings everywhere.
Inconceivable, immeasurable eons
Can enable all to enter equally into a single thought
Having seen thus, [one] pervades the ten directions
Cultivates every pure deed
Commentary: A Bodhisattva can cause many inconceivable kalpas to enter equally into a single thought-moment; this is also to compress immeasurable kalpas into one thought-moment. Having seen this, the Bodhisattva enters throughout the Dharma realms of the ten directions and cultivates all pure karma.
Past, future, and present
Clearly know that their characteristics are all different
Yet this does not violate the principle of equality
This is the practice of the great mind’s clear understanding.
Commentary: The Bodhisattva understands that the characteristics of the past, future, and present are all distinct. Yet, though distinct, they do not conflict with the principle of equality. This is a vast mind that clearly understands and fully penetrates all practices.
The actions of beings in the world are not the same;
Some are manifest, some concealed, in countless kinds;
The Bodhisattva knows all their differing characteristics;
The Bodhisattva also knows that these characteristics are all without characteristics
Commentary: Sentient beings in the world each behave differently. Some behaviors are manifest, so that everyone knows of them; others are hidden, so that no one can know of them. Behaviors are of immeasurable and boundless kinds. The Bodhisattva knows the conduct of sentient beings and the differing marks of good and evil. The Bodhisattva also understands the principle that “all appearances are illusory,” and therefore says that those appearances are all without appearance.
All the Buddhas in the worlds of the ten directions
Manifest powers of supernatural freedom;
Vast and beyond the reach of thought,
The Bodhisattvas can all discern and know.
Commentary: All the Buddhas throughout the worlds of the ten directions manifest supernatural powers that operate freely and spontaneously, vast and boundless, and exceedingly difficult to conceive. The supernatural powers with which the Buddhas and Bodhisattvas freely teach and transform beings can all be distinguished and known clearly in every detail.
Within Tusita in all worlds,
Naturally awakened, the Lion of Men,
Vast and pure, with unsurpassed merit,
Like its form and features, all can see clearly.
Commentary: In the Tuṣita Heaven, throughout all the worlds of the ten directions, [he] spontaneously awakened and attained Buddhahood as the Lion of Men. The Buddha’s merit and virtue are vast and pure, without equal. The Buddha’s physical form is such that all sentient beings can see it clearly.
Or manifest a miraculous descent into the mother’s womb,
Countless great transformations, freely at will,
Become a Buddha, preach the Dharma, and demonstrate passing into nirvana
Pervading all the worlds without a moment’s pause
Commentary: Or manifest his descent from Tuṣita Heaven into the human world and enter his mother’s womb. Although Shakyamuni Buddha was in his mother’s womb, he still preached the Dharma for all ghosts and spirits to hear. He possessed immeasurable great spiritual powers and mastery of transformations, manifesting the attainment of Buddhahood, preaching the Dharma, and entering nirvana throughout all the worlds in the ten directions, without ever ceasing, even for a moment.
When the Lion among Men was first born
All-knowing Victorious Ones attended upon him
The gods, Indra, Brahmā, and the like
None failed to respectfully attend and behold him.
Commentary: When the Buddha was born, all beings of supreme wisdom served him. Śakra, the King of Heaven, Brahmā, and all the devas revered the Buddha. There was no one who did not behold the Buddha, no one who did not attend upon him, no one who did not draw near to him, and no one who did not make offerings to him.
Throughout all ten directions, nothing is left out;
Within the immeasurable, boundless Dharma realms,
Without beginning or end, neither near nor far,
The Tathāgata’s sovereign power manifests.
Commentary: All the worlds in the ten directions, without exception, are within the immeasurable and boundless Dharma realm. They have no beginning or end, and are neither near nor far. This is the manifestation of the Tathagata’s power of freely wielded miraculous abilities.
The revered one among humankind, the Teacher of the Way, has now been born
Traveling through all directions, taking seven steps in each
Wishing to enlighten all beings with the wondrous Dharma
Therefore, the Tathāgata surveys all
Commentary: After the Buddha manifested his birth in the Saha world, he immediately walked in the four directions, taking seven steps in each direction. His feet stepped on lotus flowers. Then he pointed one hand to the sky and the other to the earth, and said: “Above heaven and below among humankind,
I alone am the most exalted.” After saying this, he immediately returned to the body of an infant. The Buddha appeared in the world in order to bring the inconceivable, wondrous Dharma and enable all beings to awaken and become Buddhas. Therefore, he walked seven steps in each direction, observing the causes and conditions of sentient beings and considering what methods should be used to teach and transform those who were stubborn and difficult to tame.
Seeing all sentient beings submerged in the sea of desire,
Obscured by the darkness of ignorance and folly,
The Sovereign among men manifests a smile,
Thinking, “I shall rescue them from the suffering of the three realms”
Commentary: The Buddha saw that all sentient beings were immersed in the sea of desire. Why? Because they were foolish and benighted, and thus were obscured by the sea of craving and desire. Seeing this realm, the Buddha felt that sentient beings were truly worthy of compassion. He then aroused compassion, smiled, and thought that he must save sentient beings from the suffering of the three realms and help them attain the bliss of Nirvana.
The great lion’s roar issues forth a wondrous sound,
I am the world’s foremost honored one,
One should kindle the bright, pure lamp of wisdom
To dispel that darkness of ignorance in birth and death
Commentary: The Buddha gave a great lion’s roar and displayed the mark of a broad, long tongue. He proclaimed the wondrous sound of the Dharma, saying: “I am the foremost in the world. That is: ‘Above the heavens and below, among humankind, I alone am most honored.’ I must kindle the lamp of pure, radiant wisdom, eradicate the birth and death of sentient beings, lead them away from the darkness of ignorance, and bring them to the far shore of light. In short, where there are thoughts of ignorance, there is birth and death. When ignorance is ended, birth and death will cease. Therefore:
“If one’s karma is not heavy, one is not born in the Saha world;
if one’s desires are not severed, one is not born in the Pure Land.”
That is, this principle.
When the Lion King of Men appeared in the world
He radiated immeasurable great light everywhere
Causing all the evil realms to cease
Forever extinguishing all the world’s suffering and calamities.
Commentary: When the Buddha was born, immeasurable great light radiated in all directions, enabling sentient beings in the three evil paths to escape the sea of suffering, and the three evil paths to cease forever. In short, no sentient beings would remain to suffer in the three evil paths; all the sufferings and calamities of the world would be eradicated forever, enabling all sentient beings to attain Buddhahood soon.
Or sometimes manifest in a royal palace,
Or manifest renouncing the household life to cultivate and study the Way,
For the sake of benefiting sentient beings,
Manifesting such sovereign power.
Commentary: At times, the Buddha manifested in a king’s palace; at other times, he manifested as one who had renounced family life, entering the Snow Mountains to cultivate the Way and appearing in the form of a bhikshu. Why? To benefit all sentient beings, he manifested all kinds of miraculous transformations and freely manifested the realm of the eight stages of attaining Buddhahood, serving as an example for sentient beings who cultivate the Way.
When the Tathagata first sat at the place of enlightenment,
All the great earth trembled.
The worlds in the ten directions received the light,
And all beings in the six realms were freed from suffering.
Commentary: When the Buddha first sat beneath the Bodhi tree at the site of enlightenment, the entire earth shook in six ways: “moving, surging, rising, trembling, roaring, and striking.” All sentient beings in the worlds of the ten directions received the Buddha’s light shining everywhere. The beings in the six realms—heaven, humans, asuras, animals, hungry ghosts, and hell beings—were all freed from suffering and attained happiness.
Shaking all the demon palaces
Awakening the minds of sentient beings in the ten directions
Those who once received guidance and practiced
All are made to understand the true meaning
Commentary: That tremor was auspicious. It shook all the palaces of the heavenly demons and non-Buddhist schools, causing them to fear. Yet it enabled all sentient beings in the ten directions to awaken and attain great wisdom. In the past, they had been taught by the Buddha or practiced together with him. After the Buddha attained Buddhahood and came to liberate beings with whom he had an affinity, they all came to understand clearly the true meaning of the Buddha’s teachings and would soon become Buddhas.
All the lands in the ten directions
All enter into the pores, with none left over
The worlds in every pore are boundless
There, the power of miraculous abilities is manifested everywhere.
Commentary: All the Buddha-lands in the ten directions enter completely into a single pore of the Buddha, with nothing left out. Within all the pores are immeasurable, boundless Buddha-lands; within each pore, the power of great miraculous abilities is manifested.
All that all Buddhas expound
The immeasurable skillful means are all understood
Even what the Tathagatas do not say
Can also be understood; diligently cultivate
Commentary: The Buddhas of the ten directions expound the wondrous Dharma. There are eighty-four thousand Dharma gates and immeasurable skillful means, enabling all sentient beings to attain understanding. If there are Dharma gates that the Buddhas of the ten directions have not expounded, they should also be clearly understood and diligently practiced.
Pervading throughout the Three Thousand Great Thousand Worlds
All the demon armies rise up to wage war
They commit countless kinds of evil
The unobstructed wisdom-gate can utterly destroy them
Commentary: Throughout the entire great trichiliocosm, there are ten great demon armies. They stir up conflict and create disturbances everywhere, leaving the world without peace or happiness. They commit all kinds of evil deeds. Yet although all the demon armies whip up winds and waves and bring calamities and disasters, the compassionate Buddha possesses a Dharma door of perfectly integrated, unobstructed wisdom that can dispel their magic arts and subdue them all.
The Tathagata may be in the lands of the Buddhas
Or manifests in the palaces of the heavenly beings
Or manifests a body in the palaces of Brahma;
The Bodhisattvas see all without obstruction.
Commentary: The Buddha manifests as a Buddha in all Buddha lands; or manifests in the heavenly palaces and expounds the Dharma; or manifests in the palace of Great Brahma Heaven and expounds the Dharma. The Bodhisattva uses the eye of wisdom to see all these realms without obstruction—truly wondrous beyond description.
The Buddha manifests countless kinds of bodies
Turning the pure, wondrous Dharma wheel
Even throughout all the kalpas of the three times
Seeking their limits, they cannot be found.
Commentary: The Buddha manifests in countless and boundless forms of every kind. He constantly turns the wondrous, pure wheel of the Dharma, teaching and transforming all sentient beings. Throughout all the kalpas of the three times—long and short, great and small—if one seeks to know how many forms the Buddha manifests, it is impossible to find out. Why? Because the Buddha’s Dharma body pervades everywhere; there is no place where it is absent.
The jeweled throne, lofty and vast, is utterly peerless;
It pervades the immeasurable realms in the ten directions;
Adorned with every kind of wondrous feature;
The Buddha dwells upon it, beyond all conception
Commentary: The Buddha sits upon a jeweled lion throne, exceedingly lofty and vast, with nothing to compare to it. It extends throughout the immeasurable worlds of the ten directions, endowed with all kinds of wondrous features and exceptionally adorned. The Buddha manifests all kinds of wondrous features, all of them inconceivable.
All the assemblies of Buddha’s disciples gather and surround [them]
They extend everywhere throughout the Dharma Realm
They reveal the immeasurable practices of Bodhi
The path from which all that is supreme arises
Commentary: All the Buddha’s disciples and the vast assembly surround the Buddha. Throughout all of empty space and the entire Dharma Realm, all possess such a state. The Buddha expounds immeasurable bodhi practices, every one of which is a path of cultivation leading to Buddhahood.
All Buddhas act according to circumstances
Infinite and boundless, equal to the Dharma realm
The wise can employ a single expedient means
Know all things clearly, without end
Commentary: The Buddhas of the ten directions, in accordance with the capacities and circumstances of all sentient beings, perform all wholesome deeds. Those merits and roots of goodness are immeasurable and boundless, equal to the Dharma Realm. A person of wisdom, by means of a single expedient, clearly understands all the Buddha-dharmas, which are never exhausted.
The Buddhas’ unrestrained power of spiritual wonder,
Manifesting all kinds of bodies,
Or appearing in countless births throughout all realms of existence,
Or appearing surrounded by a multitude of palace women.
Commentary: The Buddhas of the ten directions possess supernatural powers that operate freely and at will, and their realms of existence undergo countless transformations beyond comprehension. Within the nine realms of existence, they manifest all kinds of sentient beings’ bodies; they may manifest beings in various realms, or take the form of women, performing songs and dances while crowds gather around to enjoy their artistry. In short, in order to teach and transform sentient beings, the Buddhas manifest countless and boundless kinds of bodies throughout the nine realms of existence.
Or in innumerable worlds,
Manifestly renounce the home life and attain the Buddha Way,
Until at last entering Parinirvana
Distribute his remains and erect stupas and temples
Commentary: Or the Buddha, in all the innumerable worlds, manifests as a bhikshu, practices and studies the Buddha’s teachings, and later becomes a Buddha. Finally, he enters Parinirvana, distributes the relics among kings and his disciples, and builds temples and stupas where offerings are made and the relics enshrined.
Such are the many boundless practices,
The Teacher expounds the Buddha’s abiding place,
All the great virtues possessed by the World-Honored One,
Vowing and cultivating, may all be brought to completion
Commentary: With all manner of boundless practices and vows such as these, the Buddha expounded the Dharma gate of the Buddha’s abode. All the Buddha’s great merits and virtues, and the Bodhisattvas’ vows to cultivate and practice, are brought to completion; they too attain accomplishment just like the Buddha.
When dedicating those roots of goodness,
Abiding in such a Dharma of skillful means
Thus cultivating the practices of Bodhi
The mind is ultimately never weary
Commentary: When the Bodhisattva dedicates to sentient beings all the various roots of goodness he has cultivated, he abides in the various Dharma-gates of skillful means mentioned above. Practicing the Bodhisattva path in this way, the Bodhisattva’s mind in cultivating the Way knows only how to advance and never retreat. At all times, the mind is never weary.
The Tathāgata’s great supernatural powers,
And boundless supreme merits,
Even all the world’s wisdom and practices
All are known completely, with nothing left unknown.
Commentary: When a Bodhisattva’s merits are perfected, the Bodhisattva knows without limit all of the Buddha’s great spiritual powers, all boundless and supreme merits, and even all the worldly paths of wisdom. In short, the Bodhisattva possesses the five eyes and six supernatural powers; there is nothing that the Bodhisattva does not know or see. In every realm, the Bodhisattva differs very little from the Buddha. Only one portion of the ignorance of the arising aspect has not yet been extinguished, and so the Bodhisattva has reached the stage of Equal Enlightenment but not yet the stage of Wonderful Enlightenment.
Thus, all lords among men, the teachers of gods and humans,
Know all the realms they possess;
In a single thought, they understand them all,
Yet do not abandon the practice of Bodhi.
Commentary: Thus, all the Buddhas fully awaken in a single thought, according to every realm of supernatural powers and transformations. However, although the Bodhisattvas realize all things, they still follow and practice the bodhi conduct cultivated by Bodhisattvas, and do not abandon the bodhi path.
All the subtle practices possessed by the Buddhas
And all kinds of Dharma in every land
There, all can be known in accordance
Ultimately dedicate [the merit] to reach the other shore
Commentary: All the subtle practices of the Buddhas of the ten directions, and the various Dharma gates in their Buddha-lands—those who cultivate the Bodhisattva path can know them all by following them. The Dharma gate of ultimate dedication can lead one to the other shore.
All kalpas, numbered and innumerable,
The Bodhisattva clearly knows them in a single thought
Skillfully entering the practice of bodhi therein
Always diligently cultivating non-retrogression
Commentary: The Bodhisattva clearly understands the principle of perfect interpenetration without obstruction: a long kalpa does not obstruct a short kalpa, and a short kalpa likewise does not obstruct a long kalpa. All kalpas, whether countable or countless, can be fully and clearly known by the Bodhisattva in a single thought-moment. The Bodhisattva skillfully enters this practice of bodhi, is always diligent and devoted in cultivation, and never regresses.
Bodhisattvas constantly give rise to the mind of bodhi and make great vows, striving to cultivate roots of goodness to save and deliver sentient beings, dedicating the merit to them so that they may quickly escape the sea of suffering. We who cultivate the Way must all have a selfless, impartial spirit. When making vows, make great vows, thinking of everything for the sake of sentient beings. Do not make small vows or think only of yourselves. I hope everyone will make great vows throughout all empty space and the entire Dharma Realm, doing everything to save sentient beings and cultivate the Bodhisattva Way.
All the countless realms in the ten directions,
Whether defiled or pure,
And all the Tathagatas therein
The Bodhisattvas can discern and know them all.
Commentary: Among all the immeasurable Buddha-lands in the ten directions, some are defiled and some are pure. In short, if the minds of sentient beings are defiled, that land is defiled; if the minds of sentient beings are pure, that land is pure. The Bodhisattvas know perfectly well which worlds all the Buddhas abide in. Which worlds are defiled? Which worlds are pure? Which Buddha is teaching the Dharma in this world? Which Buddha is teaching the Dharma in that world? The Bodhisattvas know all of this very clearly.
Within each moment of thought, all are clearly seen
Inconceivable, immeasurable kalpas
Thus, the three times are without remainder
Fully cultivate and practice the Bodhisattva conduct
Commentary: In every moment, the Bodhisattva can see immeasurable, inconceivable kalpas, and can also see them clearly in a single thought. In this way, the Bodhisattva knows all the circumstances of the three times; there is nothing that is not known, so it is said that nothing is left out. The Bodhisattva’s practices are perfected and fully accomplished.
Enter equally into all minds;
Enter all dharmas equally as well;
Throughout all Buddha lands filling space, contemplate likewise;
Know thoroughly those supreme practices.
Commentary: One enters equally into the minds of all sentient beings, and equally into all dharmas. Throughout all space and the Dharma Realm, in all the Buddha lands of the ten directions and the three times, the same is true: one enters equally. Bodhisattvas who cultivate the supreme practice fully understand this.
Bringing forth sentient beings and all Dharmas,
Possessing all kinds of wisdom
The Bodhisattva’s spiritual powers are likewise
All of these are inexhaustible.
Commentary: It gives rise to all sentient beings and all dharmas, and to every kind of wisdom. The Bodhisattva’s supernatural powers are likewise: sentient beings are inexhaustible, dharmas are inexhaustible, and wisdom is inexhaustible. The spiritual powers cultivated by the Bodhisattva are also inexhaustible.
All subtle wisdoms and their various distinctions
The Bodhisattva encompasses them all, leaving nothing out
The common and differing characteristics are all well understood
Thus one cultivates vast and great practices
Commentary: All subtle wisdoms are distinct and unlike one another. The Bodhisattva comprehends every subtle wisdom without leaving anything out. Whether they share the same characteristics or have different characteristics, the Bodhisattva knows them all and thus cultivates the vast practices.
The innumerable Buddha-lands of the ten directions
The beings within them, each countless
Their modes of birth, clans, and kinds are all distinct
Their abodes, conduct, and powers can all be known
Commentary: In the immeasurable Buddha lands in the ten directions, the sentient beings within them are likewise immeasurable. Their realms of birth and kinds of beings also differ in all sorts of ways. Bodhisattvas know completely and clearly the abodes, practices, and spiritual powers of all sentient beings.
In the worlds of past, future, and present,
All the Guides of the Way,
If anyone understands this and dedicates it,
They then practice on equal terms with those Buddhas.
Commentary: If someone knows that all the Buddhas of the past, future, and present dedicate their merit for the sake of sentient beings, that person practices conduct equal to that of the Buddhas.
If a person can practice this dedication of merit
Then they are learning the path practiced by the Buddha
They will attain all the Buddha’s merits
And all the Buddha’s wisdom
Commentary: If someone frequently practices and dedicates merit equally—that is, learns and practices the Buddha’s path—they will attain all the merits of the Buddhas of the ten directions, along with all their wisdom.
All worlds cannot destroy it
All that is learned is accomplished
Always able to recollect all the Buddhas
Always seeing all the lights of the world
Commentary: The heavenly demons and adherents of heterodox paths throughout all worlds have no way to destroy this wisdom; all Dharma practices one studies will be accomplished. Constantly remember the Buddhas of the ten directions, and constantly see the Buddhas of the ten directions.
The Bodhisattva’s excellent conduct is immeasurable
The Dharma and all its virtues are likewise
Having abided in the Tathāgata’s unsurpassed practice
They know all the Buddhas’ sovereign powers
Commentary: The Bodhisattva cultivates immeasurable, supreme practices that cannot be contemplated or discussed in words, and accumulates all merits and wholesome dharmas; the same is true here. This Bodhisattva has abided in the Buddha’s unsurpassed practice-gate and fully knows the great majestic virtue and freely wielded supernatural powers of the Buddhas of the ten directions.
— oOo —
Chapter 10 on the Ten Dedications of Merit –
The Tenth: Dedication of Merit Equal to the Boundless Dharma Realm.
Disciples of the Buddha, how does a Bodhisattva Mahasattva make an immeasurable dedication of merit equal to the Dharma Realm?
Commentary: Bodhisattva Vajra Banner again called out, “Disciples of the Buddha! Do you know what is meant by a great Bodhisattva who practices the Bodhisattva path and dedicates merit equal to the immeasurable Dharma realm?”
What is meant by the Dharma realm? “Dharma” refers to all phenomena, and “realm” means a boundary or division. All phenomena have their own inherent nature, and their boundaries differ; hence the term “Dharma realm.” In short, the Dharma realm is the human mind: vast, with nothing outside it; minute, with nothing within it. It is also the fundamental essence of the body and mind of sentient beings.
The Xianshou School divides the Dharma Realm into four kinds:
- The Dharma Realm.
- The Dharma Realm of Principle.
- The Dharma Realm of the Non-obstruction of Principle and Phenomena.
- The Dharma Realm of the Non-obstruction of Phenomena and Phenomena.
The Tiantai school divides the Dharma Realm into ten kinds:
- The Dharma Realm of Buddhas.
- The Dharma Realm of Bodhisattvas.
- The Dharma Realm of Pratyekabuddhas.
- The Dharma Realm of Hearers.
- The Dharma Realm of gods.
- The Dharma Realm of humans.
- The Dharma Realm of Asuras.
- The Dharma Realm of animals.
- The Dharma Realm of hungry ghosts.
- The Dharma Realm of hell beings.
Therefore: “The ten Dharma Realms do not depart from a single thought-moment”—this is also the principle that everything is created by the mind.
What is meant by dedicating merit? There are several ways of explaining it. First, turning from oneself toward others: dedicating all one’s merit and virtue to others. Second, turning from cause toward result: cultivating various roots of goodness at the causal stage, so that in the future one will attain the merit and virtue of the fruition stage. Third, turning from phenomena toward principle: directing phenomena toward principle. Fourth, turning from the Lesser Vehicle toward the Greater Vehicle. These are the meanings of dedication.
O son of the Buddha! This Bodhisattva Mahāsattva has had the immaculate silk tied upon his crown and abides in the position of a Dharma teacher.
Commentary: O disciples of the Buddha! This great Bodhisattva cultivates the Bodhisattva path, wrapping an undefiled silk sash (symbolizing the strict observance of the precepts) around his head, and often serves as a great Dharma Master. Anyone well versed in the Buddha’s teachings can be a teacher to others. To be a Dharma Master, one must meet five conditions:
- Receive and uphold.
- Read the sutras.
- Recite the sutras.
- Explain them.
- Copy them.
A person who possesses these five abilities is called a Dharma Master. One who is well versed in the Sutra Pitaka, Vinaya Pitaka, and Abhidharma Pitaka is called a Tripitaka Master.
In other words, the Dharma master must possess ten virtues:
- Skilled in understanding the Dharma and its meaning.
- Expounds it widely.
- Is fearless in the assembly.
- Has unhindered eloquence.
- Skillfully uses expedient means in speaking.
- The Dharma accords with virtuous conduct.
- Is complete in deportment.
- Is courageously diligent.
- Does not tire in body or mind.
- Accomplishes the power of patience.
In short, anyone who expounds sutras and teaches the Dharma is called a Dharma teacher.
The Dharma realm is immeasurable and has no boundaries; if it had measure, it would not be the Dharma realm. Although it is immeasurable, great Bodhisattvas use the five eyes to contemplate it and can also know the boundaries of the Dharma realm.
He extensively practices the gift of the Dharma, arousing great compassion and establishing beings; with the mind of Bodhi, he constantly acts for their benefit without ever ceasing. With the mind of Bodhi, he nurtures roots of goodness. He becomes a trainer for all beings and shows them the path to all-knowing wisdom. He becomes the sun of the Dharma treasury for all beings, and the light of his roots of goodness shines everywhere. His mind is equal toward all beings; he cultivates every good practice without ever ceasing. His mind is pure and undefiled, his unrestrained wisdom and he never abandons the path and work of any root of goodness. He becomes a great wise caravan leader for all beings, enabling them all to enter the safe and true path. He becomes a guide for all beings, leading them to practice every Dharma of good roots. He becomes an indestructible, steadfast good spiritual friend to all beings, causing their roots of goodness to grow and come to completion.
Commentary: Bodhisattvas continually practice the extensive giving of the Dharma, giving rise to great loving-kindness and great compassion. Therefore:
“Loving-kindness gives joy; compassion relieves suffering.”
Establish all sentient beings. With regard to the mind of bodhi (seeking the Buddha Way above and delivering sentient beings below), one is forever free of indolence, never ceasing at any time. One constantly benefits all sentient beings, thinking of their welfare in every moment, without ever stopping.
The Bodhisattva uses the mind of enlightenment to nurture and grow their own roots of goodness. For the sake of all sentient beings, they become a Taming Master, revealing the way to them and enabling them to attain the path of all-knowing wisdom. For the sake of all sentient beings, they become the sun of the Dharma treasury, expounding the treasury of the Dharma; like the sun, their light shines upon all sentient beings. The Bodhisattva’s cultivated roots of goodness and the radiance of their wisdom shine everywhere. They treat all sentient beings equally, making no distinction between one and another. They practice every wholesome deed without ever ceasing.
The Bodhisattva’s mind is perfectly pure, free from defiled thoughts. The Bodhisattva’s wisdom functions freely and spontaneously, without abandoning any wholesome roots or any spiritual practices. For the sake of all sentient beings, the Bodhisattva serves as a merchant leader of great wisdom, enabling all sentient beings to enter the true and secure path. For the sake of all sentient beings, the Bodhisattva serves as a leading guide, enabling them to cultivate all wholesome-root practices. For the sake of all sentient beings, the Bodhisattva serves as a steadfast, indestructible good friend, enabling all sentient beings’ wholesome roots not only to grow but also to come to fruition.
O son of the Buddha! This Bodhisattva Mahāsattva makes the gift of Dharma foremost, gives rise to all pure, white dharmas, embraces and directs the mind toward omniscience, and is ultimately steadfast in the power of superior vows. He accomplishes and increases [his attainments], is endowed with great majesty and virtue, relies on good spiritual friends, is free from deceit and guile, and contemplates and observes the boundless realms of the gates of omniscience.
Commentary: Disciples of the Buddha! This Great Bodhisattva practices the Bodhisattva path, placing the giving of Dharma foremost. He gives rise to all pure, wholesome dharmas, embraces all sentient beings, and directs them toward the mind of omniscience. He generates the supreme power of vows, attains an ultimately steadfast mind, brings his practice to complete fulfillment, increases its benefits, and possesses the full strength of great majestic virtue. He relies upon and draws near to good spiritual friends. These good spiritual friends understand the minds and intentions of sentient beings and guide them onto the wholesome path; that is, they are able to teach sentient beings to turn away from the ten unwholesome deeds and practice the ten wholesome deeds. He harbors no flattery toward these good spiritual friends, nor does he deceive them. He constantly reflects, contemplates, and investigates the gateways to all wisdom, whose realms are boundless.
I dedicate these roots of goodness in this way: may I attain the cultivation and accomplishment, and the vast, unobstructed expansion of all realms.
Commentary: The Bodhisattva dedicates those roots of goodness in this way: May I cultivate and learn, attain accomplishment and perfection, grow and expand, and be unhindered in all kinds of realms.
May I, within the Buddha’s true teaching, hear even a single sentence or verse, receive and uphold it, and expound it.
Commentary: The Bodhisattva vows to abide in the Buddha’s True Teaching. Even after hearing just one sentence or one verse, the Bodhisattva must receive and uphold the Buddha-Dharma, and expound the Buddha-Dharma so that all sentient beings may understand and fully penetrate the meaning of that sentence or verse.
May I attain recollection equal to the Dharma Realm of all the Buddhas in all immeasurable and boundless worlds of the past, future, and present; having recollected them, may I practice the Bodhisattva path.
Commentary: The Bodhisattva vows to be able to remember all the Buddhas of the past, future, and present, in all immeasurable, boundless worlds, coextensive with the Dharma realm. Having remembered them, the Bodhisattva immediately cultivates the practices of Bodhisattvas.
Furthermore, I vow that, with this wholesome root of Buddha-recitation, I will practice the Bodhisattva path for one sentient being in one world throughout all future kalpas. Just as this is so in one world, so it is likewise so throughout the Dharma Realm, the realm of space, and all worlds. Just as this is so for one sentient being, so it is likewise so for all sentient beings. Through skillful means, each and every one is adorned by the great vow throughout all future kalpas. I shall never depart from the thought of the Buddha and good spiritual friends, and shall constantly see all Buddhas present before me. There shall be no Buddha who appears in the world whom I cannot draw near to.
Commentary: The Bodhisattva further vows to take this wholesome root of recollecting the Buddhas of the ten directions and, for the sake of all sentient beings, practice the Bodhisattva path in one world throughout all future kalpas. Just as this is the case in one world, so it is throughout all the worlds in the Dharma realm and the realm of space. Just as the Bodhisattva practices the Bodhisattva path for one sentient being throughout all future kalpas, so too does the Bodhisattva do so for all sentient beings. Using skillful means, the Bodhisattva enables each and every one to be so, adorning them throughout all future kalpas with great vows, and never parting from the Buddhas or from good spiritual friends. The Bodhisattva constantly sees the Buddhas of the ten directions appearing before them. Whichever Buddha appears in the world, the Bodhisattva draws near; there is not a single Buddha whom they do not approach. Thus the Bodhisattva widely makes offerings to the Buddhas and widely guides all sentient beings to liberation.
I vow to cultivate and practice the pure conduct praised and taught by all Buddhas and Bodhisattvas, bringing it all to perfection.
Commentary: All the Buddhas of the ten directions and all the Bodhisattvas praise and expound the pure way of life. The Bodhisattva makes great vows and practices twenty kinds of pure conduct, bringing them all to completion and reaching a state of perfection without deficiency.
Namely: unbroken holy conduct, unimpaired holy conduct, unmixed holy conduct, spotless holy conduct, unlost holy conduct, unimpaired holy conduct, holy conduct praised by the Buddha, unsupported holy conduct, holy conduct with nothing to attain, pure conduct that augments the Bodhisattva, holy conduct practiced by the Buddhas of the three times, unobstructed holy conduct, unattached holy conduct, non-contentious holy conduct, imperishable holy conduct, abiding holy conduct, peerless holy conduct, unmoving holy conduct, undisturbed holy conduct, and anger-free holy conduct.
Commentary: Those practices of the holy life are:
- Unbroken Brahma conduct: Brahma conduct that upholds the precepts.
- Complete Brahma conduct: That is, practicing all the virtues of patience without any deficiency.
- Unmixed Brahma conduct: That is, pure Brahma conduct, free of defilement.
- Spotless Brahma conduct: That is, Brahma conduct without any blemish.
- Unlost Brahma conduct: That is, Brahma conduct without any loss or failure to practice it.
- Unconcealed Brahma conduct: That is, Brahma conduct without concealment.
- Brahma conduct praised by the Buddha: That is, Brahma conduct praised by the Buddha in those who practice it.
- Brahma conduct without a refuge: That is, Brahma conduct that has no place of refuge.
- Brahma conduct without anything to attain: That is, Brahma conduct in which there is nothing to attain.
- Brahma conduct that increases the benefit of Bodhisattvas: That is, Brahma conduct that brings greater benefit to Bodhisattvas.
- Brahma conduct practiced by the Buddhas of the three times: That is, Brahma conduct practiced by all the Buddhas of the ten directions—the Buddhas of the past, present, and future.
- Unimpeded Brahma conduct: That is, Brahma conduct without any obstruction.
- Unattached Brahma conduct: That is, Brahma conduct without any attachment.
- Non-contentious Brahma conduct: That is, Brahma conduct without dispute.
- Indestructible Brahma conduct: That is, Brahma conduct with no karma of wrongdoing that can be extinguished.
- Brahma conduct of abiding: That is, Brahma conduct that abides in purity.
- Incomparable Brahma conduct: That is, Brahma conduct with nothing equal to it.
- Immovable Brahma conduct: That is, Brahma conduct that cannot be shaken.
- Undistracted Brahma conduct: That is, Brahma conduct that cannot become scattered or confused.
- Brahma conduct without anger: That is, Brahma conduct without anger.
Brahma conduct is the pure practice of benefiting others; it is also the Dharma that brings an end to sexual desire. Only through pure practice does Brahma conduct arise. Practicing the four immeasurable states of mind gives rise to the deeds of Brahmā, and so it is called Brahma conduct.
O disciples of the Buddha! If a Bodhisattva Mahāsattva is able to cultivate such pure conduct for himself, then he can do so universally for all sentient beings, enabling all sentient beings to abide in peace, to gain understanding, to attain accomplishment, to become pure, to be free of defilement, to be illuminated, to be free from all dust and defilement, to be free from all obscurations, to be free from all burning afflictions, to be free from all bonds, to be forever free from all evils, and to be free from all afflictions and harms, completely pure.
Commentary: O disciples of the Buddha! A Great Bodhisattva who practices the Bodhisattva path and accumulates all kinds of roots of goodness, if they cultivate the pure holy life for themselves, are thereby doing so for all sentient beings and obtain twenty benefits:
- May all sentient beings abide in the pure conduct.
- May all sentient beings be awakened to and clearly understand all dharmas.
- May all sentient beings attain wisdom.
- May all sentient beings have pure thoughts.
- May all sentient beings engage in no defiled conduct.
- May the light of wisdom shine everywhere for all sentient beings.
- May all sentient beings be free from all defiling, dust-like dharmas.
- May all sentient beings be free from all obstructive dharmas.
- May all sentient beings be free from all burning afflictions and attain coolness.
- May all sentient beings be free from all bonds and attain freedom.
- May all sentient beings forever be free from all evil karma.
- May all sentient beings be free from all harm and attain ultimate purity.
Why is this so? If a Bodhisattva Mahāsattva cannot purify his own holy conduct, he cannot cause others to attain purity. If he regresses in his own holy conduct, he cannot keep others from regressing. If his own holy conduct is impaired, he cannot keep others from suffering impairment. If he turns away from his own holy conduct, he cannot keep others from turning away from it. If he is lax in his own holy conduct, he cannot keep others from becoming lax. If he does not develop faith and understanding in his own holy conduct, he cannot cause faith and understanding to arise in the minds of others. If he does not abide in his own holy conduct, he cannot cause others to abide in it. If he does not realize and enter into his own holy conduct, he cannot cause others’ minds to realize and enter into it. If he abandons his own holy conduct, he cannot keep others from abandoning it. If his own holy conduct is scattered and agitated, he cannot keep the minds of others from being scattered and agitated.
Commentary: What is this cause and condition? Great Bodhisattvas practice the Bodhisattva path and accumulate all kinds of merit. If they cannot embody the Dharma themselves and set an example for others, how can they teach and transform them? In short, if they are not pure themselves, they cannot teach others to be pure. If they have not freed themselves from thoughts of desire, they cannot teach others to be free from them. If they have not ended their delusions, they cannot teach others to end theirs. Generally speaking, if their own practice does not meet the standard, how can they guide others? Below are ten things that cannot be done:
- If the Bodhisattva himself is impure in his practice of the holy life, he cannot possibly make all beings pure.
- If the Bodhisattva himself develops a mind of regression in his practice of the holy life, he cannot possibly keep all beings from developing a mind of regression.
- If the Bodhisattva himself suffers a breakdown in his practice of the holy life and does not observe the precepts perfectly, he cannot possibly ensure that all beings suffer no such breakdown and observe the precepts perfectly.
- If the Bodhisattva himself distances himself from the practice of the holy life, he cannot possibly keep all beings from distancing themselves from it.
- If the Bodhisattva himself is negligent in his practice of the holy life, he cannot possibly keep all beings from becoming negligent.
- If the Bodhisattva himself does not develop faith and understanding in the practice of the holy life, he cannot possibly lead all beings to develop faith and understanding.
- If the Bodhisattva himself does not abide in the practice of the holy life, he cannot possibly lead all beings to abide in it.
- If the Bodhisattva himself does not realize and enter into the practice of the holy life, he cannot possibly lead all beings to realize and enter into it.
- If the Bodhisattva himself abandons the practice of the holy life, he cannot possibly ensure that all beings never abandon it.
- If the Bodhisattva himself becomes distracted in his practice of the holy life, he cannot possibly keep the minds of all beings from becoming distracted, for he has completely lost his capacity to guide them.
Why is that? The Bodhisattva Mahāsattva abides in non-inverted conduct and expounds the non-inverted Dharma. His words are truthful, and he practices in accordance with what he teaches. He purifies his body, speech, and mind, is free from all defilements, abides in unobstructed conduct, and dispels all hindrances. The Bodhisattva Mahāsattva attains a pure mind and expounds the Dharma of a pure mind for others. He himself cultivates harmony and forbearance, disciplining his mind with wholesome roots, and leads others to be harmonious and forbearing, disciplining their minds with wholesome roots. He himself is free from doubt and remorse, and also causes others to be forever free from doubt and remorse. He himself attains pure faith, and also causes others to attain indestructible pure faith. He himself abides in the true Dharma, and also causes sentient beings to abide securely in the true Dharma.
Commentary: What is the reason for this? A Great Bodhisattva practices the Bodhisattva path, accumulates all kinds of wholesome roots, and abides in non-deluded conduct. He expounds the Buddha’s Dharma without distortion, and his words are especially truthful. In accordance with the Dharma teachings he has expounded, he diligently practices, purifies the three karmas of body, speech, and mind, and abandons all defiled phenomena. He abides in practices free from obstruction and destroys all phenomena that obstruct the path.
A Great Bodhisattva first attains a pure mind himself before he can expound the Dharma of a pure mind to others. He himself practices the perfection of patience, using all wholesome roots to discipline his own mind; he also causes others to practice the Dharma of harmonious patience and to discipline their minds using all the wholesome roots they have accumulated. He himself abandons doubt and remorse, and also causes others to be forever free of doubt and remorse. He himself attains pure faith, and also causes others to attain indestructible pure faith. He himself abides in the true Dharma, and also causes others to abide in the true Dharma. The true Dharma is right understanding and right view. Only after attaining right understanding and right view can one teach and transform sentient beings, enabling all sentient beings to attain right understanding and right view; otherwise, they will attain the Dharma of wrong understanding and wrong views.
O disciples of the Buddha! The Bodhisattva Mahāsattva further dedicates in this way the roots of goodness born of the gift of Dharma, saying: “May I obtain the inexhaustible Dharma-doors of all the Buddhas, distinguish and expound them universally for sentient beings, bringing joy to all and fulfilling their minds, and destroying all heterodox doctrines and divergent arguments. May I be able to expound the ocean of Dharma of the Buddhas of the three times for all sentient beings.”
Commentary: O disciples of the Buddha! A great Bodhisattva cultivates the Bodhisattva path and accumulates all kinds of roots of goodness. He dedicates to sentient beings the roots of goodness and merit arising from giving the Dharma, and makes great vows as follows.
- I vow to attain the inexhaustible Dharma-gate of all Buddhas.
- I vow to explain and distinguish the meanings and principles of the sutras for all sentient beings everywhere.
- I vow to enable all sentient beings to attain the joy of the Dharma and have minds filled with happiness.
- I vow to completely eradicate all heterodox doctrines of the non-Buddhists.
- I vow to expound for all sentient beings the ocean of Dharma taught by all Buddhas throughout the ten directions and the three periods of time.
With regard to the arising, meaning, terminology, establishment, explanation, manifestation, gateways, realization, contemplation, and stages of each and every Dharma, one obtains a boundless, inexhaustible treasury of Dharma, attains fearlessness, and possesses the four kinds of eloquence. One then widely distinguishes and explains these matters for sentient beings, without end until the end of the future. This is to enable all sentient beings to establish supreme aspirations and give rise to unobstructed, unfailing eloquence; to enable all sentient beings to experience joy; to enable all sentient beings to accomplish the light of all pure Dharmas and expound them without interruption in sounds suited to their respective kinds; and to enable all sentient beings to have deep faith and joy, abide in all-knowing wisdom, and clearly understand all Dharmas without confusion.
Commentary: The Bodhisattva makes a vow:
6. I vow that, with regard to the arising of each dharma, the meaning of each dharma, the names and expressions of each dharma, the establishment of each dharma, the explanation of each dharma, the manifestation of each dharma, the gateways of each dharma, the realization of each dharma, the contemplation of each dharma, and the classifications of each dharma, I will attain the boundless, inexhaustible treasury of Dharma.
7. I vow to attain the four kinds of fearlessness and to be fully endowed with the four unobstructed eloquences, so that I may broadly explain and distinguish the meaning of all dharmas for all sentient beings, never being exhausted throughout all future time.
8. I vow to cause all sentient beings to establish superior aspirations and to give rise to eloquence that is unobstructed, free of error, and free of forgetfulness.
9. I vow to cause all sentient beings to give rise to great joy and learn the Buddha Dharma.
10. I vow to cause all sentient beings to accomplish all pure, luminous dharmas and, in accordance with the kinds and languages of sentient beings, to expound the Buddha Dharma without interruption.
11. I vow to cause all sentient beings to have deep faith in the Buddha Dharma, rejoice in the Buddha Dharma, abide in omniscient wisdom, and discern and thoroughly understand the meaning of the dharmas without delusion.
Forming this thought, I say: “For the sake of all sentient beings, I shall diligently cultivate throughout all worlds, attaining bodies of immeasurable freedom pervading the Dharma realm; attaining immeasurably vast minds pervading the Dharma realm; possessing immeasurable pure sounds as vast as the Dharma realm; manifesting immeasurable assemblies and places of enlightenment as vast as the Dharma realm; cultivating immeasurable Bodhisattva deeds as vast as the Dharma realm; attaining immeasurable Bodhisattva abodes as vast as the Dharma realm; realizing the equality of immeasurable Bodhisattvas as vast as the Dharma realm; studying immeasurable Bodhisattva teachings as vast as the Dharma realm; abiding in immeasurable Bodhisattva practices as vast as the Dharma realm; and entering immeasurable Bodhisattva dedications of merit as vast as the Dharma realm.” This is how a Bodhisattva Mahasattva dedicates all roots of goodness, in order that all sentient beings may attain the fulfillment of all-knowledge.
Commentary: “I will be everywhere throughout all worlds, diligently cultivating all the Buddha-Dharmas for the sake of all sentient beings. I will attain a Dharma-body that functions freely and spontaneously, extending to the limits of empty space and pervading the entire Dharma-realm; attain vast, immeasurable loving-kindness, extending to the limits of empty space and pervading the entire Dharma-realm; be endowed with immeasurable pure sounds, equal to the Dharma-realm; manifest immeasurable assemblies in bodhimandas, equal to the Dharma-realm; cultivate immeasurable wholesome deeds practiced by Bodhisattvas, equal to the Dharma-realm; attain immeasurable practices cultivated by Bodhisattvas, equal to the Dharma-realm; realize immeasurable equanimities cultivated by Bodhisattvas, equal to the Dharma-realm; learn immeasurable teachings cultivated by Bodhisattvas, equal to the Dharma-realm; abide in immeasurable practices carried out by Bodhisattvas, equal to the Dharma-realm; and enter immeasurable Dharma-doors of dedication cultivated by Bodhisattvas, equal to the Dharma-realm.” That is the great Bodhisattva who practices the Bodhisattva path and dedicates these ten kinds of roots of goodness for all sentient beings. In order that all sentient beings may attain the fulfillment of omniscient wisdom, the Bodhisattva practices the Bodhisattva path and dedicates these roots of goodness for their sake.
Disciples of the Buddha! The Bodhisattva Mahāsattva again dedicates wholesome roots in this way, namely: in order to see immeasurable Buddhas equal to the Dharma Realm; tame immeasurable sentient beings equal to the Dharma Realm; sustain immeasurable Buddha-lands equal to the Dharma Realm; realize the wisdom of immeasurable Bodhisattvas equal to the Dharma Realm; obtain immeasurable fearlessnesses equal to the Dharma Realm; accomplish the dhāraṇīs of immeasurable Bodhisattvas equal to the Dharma Realm; attain the inconceivable abidings of immeasurable Bodhisattvas equal to the Dharma Realm; possess immeasurable merits equal to the Dharma Realm; and perfect wholesome roots that benefit immeasurable sentient beings equal to the Dharma Realm.
Commentary: O disciples of the Buddha! The Great Bodhisattva also dedicates all the various roots of goodness that he cultivates to sentient beings in this way. Namely: to wish to see immeasurable Buddhas throughout the Dharma realm; to wish to tame immeasurable sentient beings throughout the Dharma realm; to wish to uphold and sustain immeasurable Buddha-lands throughout the Dharma realm; to wish to realize immeasurable Bodhisattva wisdom throughout the Dharma realm; to wish to attain immeasurable fearlessnesses throughout the Dharma realm; to wish to accomplish immeasurable Bodhisattva dhāraṇīs throughout the Dharma realm; to wish to attain immeasurable inconceivable abidings of Bodhisattvas throughout the Dharma realm; to wish to perfect immeasurable virtues throughout the Dharma realm; and to wish to bring to fulfillment immeasurable roots of goodness that benefit sentient beings throughout the Dharma realm. These are the Bodhisattva’s nine aspirations, which are also the Bodhisattva’s contemplations.
Furthermore, by virtue of this wholesome root, I vow that I may attain equality in merit and virtue, wisdom, power, fearlessness, purity, sovereignty, perfect awakening, teaching the Dharma, meaning, determination, and all supernatural powers, and that all such Dharmas may be completely fulfilled. As I attain them, may all sentient beings attain them likewise, no differently from me.
Commentary: The Bodhisattva makes another vow: By dedicating these roots of goodness to sentient beings, may I (Bodhisattva Vajra Banner) attain equality in merit, equality in wisdom, equality in the ten powers, equality in fearlessness, equality in purity, equality in freedom, equality in perfect awakening, equality in teaching the Dharma, equality in meaning, equality in certainty, and equality in all spiritual powers. May all the various Dharma qualities just mentioned be fully perfected. Just as I attain the full perfection of all Dharma qualities, may all sentient beings likewise attain that same equal perfection of Dharma qualities, with no difference between them and me.
O disciples of the Buddha! When a Bodhisattva Mahāsattva dedicates roots of goodness in this way, it is as follows: Just as the Dharma-realm is immeasurable, so too is the dedication of roots of goodness, and the wisdom attained is ultimately without measure. Just as the Dharma-realm is boundless, so too is the dedication of roots of goodness, and the vision of all Buddhas has no boundary. Just as the Dharma-realm is unlimited, so too is the dedication of roots of goodness, and the journey to all Buddha-fields has no limit. Just as the Dharma-realm has no edge, so too is the dedication of roots of goodness, and the practice of the Bodhisattva path in all worlds has no bounds. Just as the Dharma-realm is uninterrupted, so too is the dedication of roots of goodness, and abiding in all-knowledge is forever unbroken.
Commentary: O disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path and dedicates to sentient beings all the various roots of goodness that they have cultivated, they attain these ten benefits:
- Just as the Dharma Realm is immeasurable, so too are the roots of goodness dedicated, and immeasurable radiance of wisdom is attained.
- Just as the Dharma Realm is boundless, so too are the roots of goodness dedicated, and the Buddhas of the ten directions, countless beyond measure, are seen.
- Just as the Dharma Realm is unlimited, so too are the roots of goodness dedicated, and the Buddha lands of the ten directions are reached without limit.
- Just as the Dharma Realm has no bounds, so too are the roots of goodness dedicated, and the Bodhisattva practices are cultivated in all worlds without bounds.
- Just as the Dharma Realm is uninterrupted, so too are the roots of goodness dedicated, abiding in the stage of omniscient wisdom, never to be interrupted.
Just as the Dharma-realm is of one nature, so too is the dedication of these roots of goodness, enabling all sentient beings to share the same nature of wisdom. Just as the intrinsic nature of the Dharma-realm is pure, so too is the dedication of these roots of goodness, enabling all sentient beings to become ultimately pure. Just as the Dharma-realm accords with all, so too is the dedication of these roots of goodness, enabling all sentient beings to accord fully with Samantabhadra’s practices and vows. Just as the Dharma-realm is adorned, so too is the dedication of these roots of goodness, enabling all sentient beings to be adorned by the practices of Samantabhadra. Just as the Dharma-realm can never be lost or destroyed, so too is the dedication of these roots of goodness, enabling the bodhisattvas never to lose or destroy any of their pure practices.
Commentary:
6. As the Dharma Realm is of one nature, so too are the roots of goodness dedicated in transference, sharing one nature of wisdom.
7. As the Dharma Realm is intrinsically pure, so too are the roots of goodness dedicated in transference, enabling all sentient beings to attain ultimate purity.
8. As the Dharma Realm accords with all things, so too do the roots of goodness dedicated in transference, enabling all sentient beings to accord with the practices and vows of Bodhisattva Samantabhadra.
9. As the Dharma Realm is adorned, so too are the roots of goodness dedicated in transference, enabling all sentient beings to adorn themselves through the practices of Samantabhadra.
10. As the Dharma Realm cannot be lost or destroyed, so too are the roots of goodness dedicated in transference, enabling all Bodhisattvas forever to preserve all pure practices without loss or destruction, and to attain pure wisdom.
O disciples of the Buddha! The Bodhisattva Mahasattva further dedicates these roots of goodness in this way, saying: “May these roots of goodness enable me to serve all Buddhas and Bodhisattvas and bring joy to them all. May these roots of goodness enable me to quickly attain and enter the nature of all-wisdom. May these roots of goodness pervade all places, where I cultivate all-wisdom. May these roots of goodness enable all sentient beings always to go to and draw near all Buddhas. May these roots of goodness enable all sentient beings always to see the Buddhas and be able to carry out the work of the Buddhas. May these roots of goodness enable all sentient beings constantly to see the Buddhas and never give rise to a negligent or arrogant attitude toward the work of the Buddhas.”
Commentary: O disciples of the Buddha! A Great Bodhisattva who practices the Bodhisattva path further dedicates these roots of goodness to sentient beings in this way. The Bodhisattva makes fourteen vows, saying: May I dedicate these roots of goodness to serving the Buddhas and Bodhisattvas of the ten directions, bringing them all great joy.
- May I dedicate these roots of goodness so that all sentient beings may quickly enter the non-deluded nature of omniscience and attain the wisdom that dispels ignorance.
- May I dedicate these roots of goodness throughout all places, so that all sentient beings, wherever and whenever they may be, may cultivate omniscient wisdom.
- May I dedicate these roots of goodness so that all sentient beings may constantly behold the Buddhas of the ten directions, make offerings to them, and pay them reverence.
- May I dedicate these roots of goodness so that all sentient beings may constantly behold the Buddhas of the ten directions, perform great Buddha-works before them, and adorn the place of enlightenment.
- May I dedicate these roots of goodness so that all sentient beings may constantly behold the Buddhas of the ten directions and never grow weary or slack in their Buddha-works.
- May I dedicate these roots of goodness so that all sentient beings may constantly behold the Buddhas of the ten directions, give rise to pure and joyful minds, and never have thoughts of regression.
- May this root of goodness cause all sentient beings always to behold the Buddha, with joyful, pure minds that never regress.
May this root of goodness cause all sentient beings always to behold the Buddha, with minds that understand and comprehend the good. May this root of goodness cause all sentient beings always to behold the Buddha, without giving rise to attachment. May this root of goodness cause all sentient beings always to behold the Buddha, with unobstructed understanding. May this root of goodness cause all sentient beings always to behold the Buddha and fulfill the practices of Samantabhadra. May this root of goodness cause all sentient beings always to behold all the Buddhas appearing before them, never abandoning them even for a moment. May this root of goodness cause all sentient beings always to behold all the Buddhas and give rise to the countless powers of Bodhisattvas. May this root of goodness cause all sentient beings always to behold all the Buddhas and never forget or lose any of the Dharma.
Commentary:
8. May this root of goodness enable all sentient beings to constantly see the Buddhas of the ten directions and to have minds that skillfully and clearly understand the true nature of the true aspect of all dharmas.
9. May this root of goodness enable all sentient beings to constantly see the Buddhas of the ten directions, not to give rise to attachment, and to dispel deluded thoughts.
10. May this root of goodness enable all sentient beings to constantly see the Buddhas of the ten directions, thoroughly understand and penetrate all dharmas, and attain perfect interpenetration without obstruction.
11. May this root of goodness enable all sentient beings to constantly see the Buddhas of the ten directions and accomplish the great practices cultivated by the Bodhisattva Samantabhadra.
12. May this root of goodness enable all sentient beings to constantly see the Buddhas of the ten directions, who manifest before them and never abandon them, not even for a moment.
13. May this root of goodness enable all sentient beings to constantly see the Buddhas of the ten directions and give rise to the immeasurable spiritual powers of the Bodhisattva’s Ten Powers.
14. May this root of goodness enable all sentient beings to constantly see the Buddhas of the ten directions and never forget any of the dharmas.
O child of the Buddha! The Bodhisattva Mahāsattva further dedicates all roots of goodness in this way, namely: dedication in accord with the nature of the Dharma-realm that has no arising; dedication in accord with the fundamental nature of the Dharma-realm; dedication in accord with the intrinsic nature of the Dharma-realm; dedication in accord with the nature of the Dharma-realm that has no support; dedication in accord with the nature of the Dharma-realm that is never forgotten; dedication in accord with the nature of the Dharma-realm that is empty and devoid of existence; dedication in accord with the tranquil nature of the Dharma-realm; dedication in accord with the nature of the Dharma-realm that has no location; dedication in accord with the nature of the Dharma-realm that is unmoving; and dedication in accord with the undifferentiated nature of the Dharma-realm.
Commentary: O disciples of the Buddha! A great Bodhisattva practices the Bodhisattva path and dedicates the various roots of goodness he has cultivated to sentient beings in the following way. Namely:
- Dedication to the nature of non-arising: no nature arises, and no nature ceases, just like the Dharma Realm.
- Dedication to the fundamental nature: boundless and inexhaustible, just like the Dharma Realm.
- Dedication to the nature of intrinsic essence: throughout all space and the entire Dharma Realm, its intrinsic essence is itself the Dharma Realm, just like the Dharma Realm.
- Dedication to the nature of non-reliance: there is nothing on which to rely, just like the Dharma Realm.
- Dedication to the nature of non-forgetting: the essential nature is neither forgotten nor lost, just like the Dharma Realm.
- Dedication to the nature of emptiness: although the Dharma Realm is empty, it encompasses the vast array of all things, just like the Dharma Realm.
- Dedication to the peaceful and still nature: free from afflictions and free from boundaries, just like the Dharma Realm.
- Dedication to the nature of having no location: the Dharma Realm is nowhere and yet everywhere; it has no particular location, just like the Dharma Realm.
- Dedication to the unmoving nature: it undergoes no change and does not move, just like the Dharma Realm.
- Dedication to the nature of non-differentiation: it makes no distinctions, and there is neither here nor there, just like the Dharma Realm.
O son of the Buddha! The Bodhisattva Mahāsattva further dedicates in this way all the wholesome roots arising from whatever he has proclaimed through the gift of Dharma, whatever he has expounded and brought to understanding, and whatever has arisen from this: May all sentient beings become Bodhisattva Dharma teachers, constantly protected and remembered by all Buddhas. May all sentient beings become supreme Dharma teachers, skillfully establishing all sentient beings in omniscience. May all sentient beings become inexhaustible Dharma teachers, whom no difficult question can ever exhaust. May all sentient beings become unobstructed Dharma teachers, attaining the unobstructed light of all dharmas. May all sentient beings become Wisdom-Treasury Dharma teachers, able to skillfully expound all the Buddha’s teachings.
Commentary: Disciples of the Buddha! Great Bodhisattvas who cultivate the Bodhisattva Way accumulate all kinds of roots of goodness. They also give the Dharma as a gift, proclaiming all the Dharma and bringing all the Dharma to light. Through this, they give rise to all roots of goodness and dedicate them to sentient beings in this way. Bodhisattvas make the vow that all sentient beings will be qualified to become the following twelve kinds of Dharma teachers, namely:
- May all beings become Bodhisattvas who are great Dharma masters, always remembered and protected, and blessed by the Buddhas of the ten directions.
- May all beings become supreme Dharma masters, skillfully using expedient means to establish all beings in all-knowing wisdom.
- May all beings become invincible Dharma masters, able to respond fluently to every question and challenge, inexhaustibly and without ever being overcome.
- May all beings become unhindered Dharma masters, possessing unobstructed wisdom and eloquence, and attaining the radiant wisdom that is unobstructed in all dharmas.
- May all beings become Dharma masters who are treasuries of wisdom, endowed with an abundant treasury of wisdom and able to skillfully expound all the Buddha’s teachings.
May all sentient beings become Dharma teachers as自在 and self-mastered as the Tathagatas, skillfully able to discern the wisdom of the Tathagata. May all sentient beings become Dharma teachers who serve as eyes, teach the Dharma as it truly is, and do not rely on another’s instruction. May all sentient beings become Dharma teachers who retain all the Buddha-Dharma in memory, expound it in accordance with the truth, and do not distort its words or meaning. May all sentient beings become Dharma teachers who practice the path of signlessness, adorn themselves with wondrous marks, emit immeasurable light, and skillfully enter all dharmas. May all sentient beings become Dharma teachers of vast bodies, whose bodies pervade every land, raise great clouds of Dharma, and rain down all the Buddha-Dharma.
Commentary:
6. May all beings attain the sovereign mastery of the Tathagata, become great Dharma masters, possess miraculous powers that operate spontaneously and freely, and skillfully discern the wisdom of the Tathagata.
7. May all beings become great Dharma masters who are like eyes, possess the eye of wisdom, expound the Dharma of suchness and true reality, and do so without being instructed by others.
8. May all beings become great Dharma masters who remember and uphold all the Buddha’s teachings, expound the true Dharma in accordance with principle, and do not contradict its words or meaning.
9. May all beings become great Dharma masters who cultivate the path of signlessness, act without doing, and have no attachment. May they adorn themselves with the Buddha’s excellent marks—his thirty-two marks and eighty characteristics—be able to radiate immeasurable light, skillfully enter all phenomena, clearly understand the true nature of the reality of all phenomena, and expound the principle of true reality (signlessness) for the sake of sentient beings.
10. May all beings become great Dharma masters with vast bodies. May they use those bodies to pervade all lands throughout the ten directions, raise great clouds of Dharma, and expound all the wondrous teachings of the Buddhas for all sentient beings in the ten directions, enabling immeasurable beings to understand the meaning of the Dharma and cultivate and uphold the Buddha’s path.
May all beings become Dharma teachers who protect the treasury of the Dharma, behold the unsurpassed banner, safeguard the Dharma of all Buddhas, and ensure that the ocean of the True Dharma is never diminished or lacking. May all beings become Dharma teachers who are the sun of all teachings, attain the Buddha’s eloquence, and skillfully expound all Dharmas. May all beings become Dharma teachers of wondrous sound and skillful means, who well expound the treasury of the boundless Dharma realms. May all beings become Dharma teachers who reach the farther shore of the Dharma and, with the supernatural powers of wisdom, open the treasury of the True Dharma. May all beings become Dharma teachers who abide in the True Dharma and expound the Tathāgata’s ultimate wisdom.
Commentary:
11. May all sentient beings become great Dharma teachers who protect the treasury of the Dharma, uphold the Buddha-Dharma in every life, establish an unsurpassed jeweled banner, preserve all the Buddha-Dharma, and ensure that the ocean of the true Dharma is neither depleted nor diminished.
12. May all sentient beings become great Dharma teachers who are the sun of all Dharmas, attain the Buddha’s eloquence, and skillfully expound the Dharma spoken by all the Buddhas.
13. May all sentient beings become great Dharma teachers of skillful means and wondrous sound, proclaiming the Dharma of truth with wondrous sound. Although it is the Dharma of truth, it does not contradict the Dharma of skillful means; and the Dharma of skillful means does not contradict the Dharma of truth. They are perfectly integrated and unobstructed. These Dharma teachers are skilled at expounding the boundless treasure-trove of the Dharma realm.
14. May all sentient beings become great Dharma teachers who reach the other shore, using the spiritual powers of wisdom to reveal the treasure-trove of the true Dharma.
15. May all sentient beings become great Dharma teachers who abide in the true Dharma and expound the Tathāgata’s ultimate treasury of wisdom, enabling sentient beings to awaken to true wisdom.
May all sentient beings become Dharma teachers who fully understand all dharmas and can expound immeasurable, inexhaustible virtues. May all sentient beings become Dharma teachers who do not deceive the world and can use skillful means to lead beings into true reality. May all sentient beings become Dharma teachers who vanquish the hosts of all Māras and skillfully know and understand every Māra’s deed. May all sentient beings become Dharma teachers embraced by all Buddhas, free from the mind that grasps at self and what belongs to self. May all sentient beings become Dharma teachers who bring peace to all worlds and fulfill the power of the bodhisattva’s vows to teach the Dharma.
Commentary:
16. May all beings become great Dharma masters who thoroughly understand all dharmas and can expound the immeasurable, inexhaustible virtues of the Buddhas of the ten directions.
17. May all beings become great Dharma masters who do not deceive the world, and who can skillfully use expedient Dharma-gates to lead beings into the true principle—the principle of first teaching through provisional means for the sake of the truth. That is, in order to guide beings, one first teaches them by provisional means.
18. May all beings become great Dharma masters who overcome the hosts of demons, skillfully recognize all demonic activities, skillfully subdue all the hosts of demons, and skillfully destroy all demonic armies. In short, this great Dharma master is the nemesis of the demonic hosts.
19. May all beings become great Dharma masters who are embraced by the Buddhas. To be embraced by the Buddhas, they must be free from attachment to “I” and “mine.”
20. May all beings become great Dharma masters who bring peace and security to the entire world and fulfill the Bodhisattvas’ vow-power to expound the Dharma.
O sons of the Buddha! The Bodhisattva Mahāsattva further dedicates all roots of goodness in this way, namely: without clinging to karma, he makes the dedication; without clinging to retribution, he makes the dedication; without clinging to mind, he makes the dedication; without clinging to dharmas, he makes the dedication; without clinging to things, he makes the dedication; without clinging to causes, he makes the dedication; without clinging to words and sounds, he makes the dedication; without clinging to names, phrases, and letters, he makes the dedication; without clinging to the dedication itself, he makes the dedication; and without clinging to benefiting sentient beings, he makes the dedication.
Commentary: O disciples of the Buddha! A Great Bodhisattva practices the Bodhisattva Path and, moreover, dedicates all the various roots of goodness they have cultivated to sentient beings in this way. Namely:
- Do not grasp at or cling to karmic merit; dedicate it to sentient beings.
- Do not grasp at or cling to good karmic rewards; dedicate them to sentient beings.
- Do not grasp at or cling to any thoughts; dedicate them to sentient beings.
- Do not grasp at or cling to any phenomena; dedicate them to sentient beings.
- Do not grasp at or cling to any affairs; dedicate them to sentient beings.
- Do not grasp at or cling to thoughts such as, “What good deeds have I done at the causal stage? What good rewards will I obtain in the future?” Instead of acting for that reason, dedicate everything to sentient beings.
- Do not grasp at or cling to words and sounds; dedicate them to sentient beings.
- Do not grasp at or cling to names, phrases, and letters; dedicate them to sentient beings.
- Do not grasp at or cling to dedicating to sentient beings, dedicating to Bodhi, or dedicating to ultimate reality; dedicate everything to sentient beings.
- Do not grasp at or cling to benefiting sentient beings; dedicate everything to sentient beings.
Dedication means not clinging to anything, and dedicating everything. We practitioners must constantly reflect upon ourselves. Do not create karma through the body, do not create karma through speech, and do not create karma through the mind. Only when the three kinds of karma are pure are we qualified to be Buddhists. At all times, turn the light inward and reflect; at every moment, keep ourselves in check, and do not fail to observe the rules. Therefore: “If it breaks the law, don’t do it; if it makes you ill, don’t eat it.” Be honest people and fulfill your duties.
O Buddha’s sons! The Bodhisattva Mahāsattva further dedicates roots of goodness in this way, namely: he does not dedicate them for the sake of attachment to the realms of form, nor for the sake of attachment to the realms of sound, smell, taste, touch, or mental objects; he does not dedicate them for the sake of seeking birth in heaven, seeking sensual pleasures, attachment to objects of desire, seeking relatives, seeking sovereignty, seeking the pleasures of birth and death, attachment to birth and death, delighting in any existence, seeking the pleasure of union, or seeking a place of pleasurable attachment. He does not dedicate them with a mind harboring malice, nor does he destroy roots of goodness for the sake of dedication. He does not dedicate them in reliance on the three realms, in attachment to the dhyānas, liberations, and samādhis, or while abiding in the vehicle of the Śrāvakas or Pratyekabuddhas.
Commentary: Disciples of the Buddha! Great Bodhisattvas who cultivate the Bodhisattva path accumulate all kinds of roots of goodness, then dedicate their own roots of goodness for the sake of sentient beings. That is, they do not cultivate the practice of dedication because they are attached to any realm of beautiful forms. They do not cultivate the practice of dedication because they are attached to realms of sound, fragrance, taste, touch, or mental phenomena. They do not cultivate the practice of dedication because they seek rebirth in the heavens. They do not cultivate the practice of dedication because they seek various sensual pleasures. They do not cultivate the practice of dedication because they cling to the realms of the five desires. They do not cultivate the practice of dedication because they seek good relatives and kin. They do not cultivate the practice of dedication because they seek effortless freedom and ease. They do not cultivate the practice of dedication in order to end birth and death for themselves, leave suffering, and attain happiness. They do not cultivate the practice of dedication because they cling to birth and death. They do not cultivate the practice of dedication because they delight in the three realms and the twenty-five planes of existence. They do not cultivate the practice of dedication because they seek a harmonious household and happy relatives. They do not cultivate the practice of dedication because they seek realms that are pleasant or that they can cling to. They do not cultivate the practice of dedication because they harbor the intention to harm others. They do not cultivate the practice of dedication to preserve roots of goodness from destruction, or out of attachment to roots of goodness. They do not cultivate the practice of dedication because they rely on the three realms. They do not cultivate the practice of dedication because they cling to all meditations, all liberations, and all samādhis. They do not cultivate the practice of dedication because they abide in the Śrāvaka or Pratyekabuddha vehicles.
I dedicate the merit solely to teaching and disciplining all sentient beings; solely to perfecting all-knowing wisdom; solely to attaining unobstructed knowledge; solely to attaining unobstructed, pure roots of goodness; solely to enabling all sentient beings to transcend birth and death and realize great wisdom; solely to making the great bodhi mind indestructible like a diamond; solely to accomplishing the ultimate deathless Dharma; solely to adorning the lineage of the Buddhas with immeasurable adornments and manifesting mastery of all-knowing wisdom; solely to seeking the Bodhisattvas’ great supernatural-power wisdom that illuminates all dharmas; solely to practicing Samantabhadra’s conduct throughout the entire Dharma realm and the realm of space, in all Buddha-fields, perfecting it without regression, donning the armor of firm, great vows, and enabling all sentient beings to abide on the ground of Samantabhadra; solely to liberating sentient beings throughout all future kalpas without ceasing, and to continually manifesting the unobstructed light of the ground of all-knowing wisdom without interruption.
Commentary: A Bodhisattva practices the Dharma-gate of dedication of merit solely to teach and transform sentient beings and to discipline them. Solely to attain perfectly integrated, unobstructed wisdom, the Bodhisattva practices the Dharma-gate of dedication of merit. Solely to obtain pure roots of goodness free from all obstruction, the Bodhisattva practices the Dharma-gate of dedication of merit. Solely to enable all sentient beings to transcend birth and death and realize great wisdom, the Bodhisattva practices the Dharma-gate of dedication of merit. Solely to make the mind of great bodhi firm and indestructible like a diamond, the Bodhisattva practices the Dharma-gate of dedication of merit. Solely to bring the Dharma of immortality to its ultimate fulfillment, the Bodhisattva practices the Dharma-gate of dedication of merit. Solely to adorn the lineage of the Buddhas of the ten directions with immeasurable ornaments, the Bodhisattva practices the Dharma-gate of dedication of merit. Solely to seek complete understanding of all dharmas and attain the great spiritual powers and wisdom of a Bodhisattva, the Bodhisattva practices the Dharma-gate of dedication of merit. Solely to cultivate the great practices cultivated by Samantabhadra Bodhisattva throughout the reaches of space and the entire Dharma realm, in all Buddha-lands of the ten directions, perfectly and without regression; to don the firm armor of great vows; and to enable all sentient beings to abide at the stage of Samantabhadra Bodhisattva, the Bodhisattva practices the Dharma-gate of dedication of merit. Solely to liberate all sentient beings throughout all future kalpas without ever ceasing, manifest the state of omniscient wisdom, and attain unobstructed light that never fades, the Bodhisattva practices the Dharma-gate of dedication of merit.
Disciples of the Buddha! When the Bodhisattva Mahāsattva dedicates those roots of goodness, he does so with such a mind, namely: with a mind of equality grounded in stability; with a mind of equality in the nature of Dharma; with a mind of equality toward the immeasurable number of all sentient beings; with a mind of equality free from contention; with a mind of equality in the self-nature that does not arise; with a mind that knows all phenomena without confusion; with a mind of equality that enters the three times; with a mind that gives rise to the lineage of the Buddhas of the three times; with a mind that attains spiritual powers that never regress or are lost; and with a mind that brings forth the practices of omniscience.
Commentary: O disciples of the Buddha! When a great Bodhisattva practices the Bodhisattva path and dedicates to sentient beings all the various roots of goodness that they have cultivated, they use these ten kinds of minds to make that dedication:
- With a mind of equality in intrinsic nature, dedicate [merit] to sentient beings. The intrinsic nature of all Buddhas and all sentient beings is equal.
- With a mind of equality in the nature of Dharma, dedicate [merit] to sentient beings.
- With a mind that regards all immeasurable sentient beings as equal, dedicate [merit] to sentient beings.
- With a mind of equality free from contention, dedicate [merit] to sentient beings.
- With a mind of equality whose own nature does not arise from anywhere, dedicate [merit] to sentient beings.
- With a mind that knows all dharmas without confusion, dedicate [merit] to sentient beings.
- With a mind of equality that enters the three realms, dedicate [merit] to sentient beings.
- With a mind that gives rise to the lineage of the Buddhas of the three times, dedicate [merit] to sentient beings.
- With a mind that attains spiritual powers without ever regressing, dedicate [merit] to sentient beings.
- With a mind that gives rise to the practice of omniscience, dedicate [merit] to sentient beings.
Moreover, I dedicate [this] for the sake of enabling all sentient beings to forever leave all the hells; for the sake of enabling all sentient beings not to enter the realm of animals; for the sake of enabling all sentient beings not to go to the place of King Yama; for the sake of enabling all sentient beings to eliminate all obstacles to the path of the Dharma; for the sake of enabling all sentient beings to fulfill all roots of goodness; for the sake of enabling all sentient beings to turn the Wheel of Dharma at the proper time and bring joy to all; for the sake of enabling all sentient beings to enter the wheel of the ten powers; for the sake of enabling all sentient beings to fulfill the Bodhisattvas’ boundless vows of pure Dharma; for the sake of enabling all sentient beings to follow the teachings of all good spiritual friends and fully develop the capacity for the mind of Bodhi; and for the sake of enabling all sentient beings to uphold and practice the profound Buddha-Dharma and attain the light of the wisdom of all Buddhas.
Commentary: The Bodhisattva also practices the Dharma-gate of dedication so that all sentient beings may forever be free from all the hells. So that all sentient beings may never enter the animal realm, the Bodhisattva practices the Dharma-gate of dedication. So that all sentient beings may never go to the abode of King Yama, the Bodhisattva practices the Dharma-gate of dedication. So that all sentient beings may eradicate all obstructions to the path, the Bodhisattva practices the Dharma-gate of dedication. So that all sentient beings may be endowed with all wholesome roots, the Bodhisattva practices the Dharma-gate of dedication. So that all sentient beings may turn the Wheel of Dharma at the proper time and bring joy to everyone, the Bodhisattva practices the Dharma-gate of dedication. So that all sentient beings may enter the Buddha’s wheel of the Ten Powers, the Bodhisattva practices the Dharma-gate of dedication. So that all sentient beings may be endowed with the Bodhisattva’s boundless, pure vows of the Dharma, the Bodhisattva practices the Dharma-gate of dedication. So that all sentient beings may follow the teachings of all good spiritual friends, become vessels of the Dharma by awakening the mind of bodhi, and attain completeness, the Bodhisattva practices the Dharma-gate of dedication. So that all sentient beings may uphold and practice the profound Buddhadharma and attain the light of wisdom of all the Buddhas, the Bodhisattva practices the Dharma-gate of dedication.
I dedicate this merit so that all beings may always have the unobstructed practices of the Bodhisattvas manifest before them. I dedicate this merit so that all beings may always see the Buddhas appearing before them. I dedicate this merit so that the pure light of the Dharma may always be manifest before all beings. I dedicate this merit so that the fearless, great Bodhi-mind may always be manifest before all beings. I dedicate this merit so that the inconceivable wisdom of the Bodhisattvas may always be manifest before all beings. I dedicate this merit so that all beings may universally rescue and protect beings, and so that a pure mind of great compassion may always be manifest before them. I dedicate this merit so that all beings may adorn all Buddha-lands with the supremely wondrous adornments beyond all description. I dedicate this merit so that all beings may destroy the karmic nets of strife and conflict among all the hosts of demons. I dedicate this merit so that all beings may practice the Bodhisattva path in every Buddha-land without relying on anything. I dedicate this merit so that all beings may arouse the mind of omniscience and enter the vast gateways to all the Buddha-Dharmas.
Commentary: Bodhisattvas cultivate the Dharma-gate of dedication so that all sentient beings may practice all the unobstructed practices cultivated by Bodhisattvas, which are constantly manifested before them. They cultivate the Dharma-gate of dedication so that all sentient beings may constantly see the Buddhas of the ten directions appearing before them and constantly hear the Buddhas of the ten directions expounding the Dharma. They cultivate the Dharma-gate of dedication so that all sentient beings may attain pure Dharma, give rise to the light of wisdom, and have it constantly manifested before them. They cultivate the Dharma-gate of dedication so that all sentient beings may attain the fearless mind of great bodhi, constantly manifested before them. They cultivate the Dharma-gate of dedication so that all sentient beings may attain the inconceivable wisdom of Bodhisattvas, constantly present before them. They cultivate the Dharma-gate of dedication so that all sentient beings may save and protect sentient beings everywhere, with a pure mind of great compassion constantly present before them. They cultivate the Dharma-gate of dedication so that all sentient beings may adorn all the lands of the Buddhas with the excellent and superior adornments, countless beyond speech and description. They cultivate the Dharma-gate of dedication so that all sentient beings may destroy all demons, put an end to the nets of conflict and contention, and commit no evil deeds. They cultivate the Dharma-gate of dedication so that all sentient beings, while dwelling in the lands of all the Buddhas, may be without reliance and constantly practice the Bodhisattva’s conduct. They cultivate the Dharma-gate of dedication so that all sentient beings may bring forth the mind of omniscience and enter all the vast Dharma-gates of the Buddha’s teachings.
O disciples of the Buddha! The Bodhisattva Mahāsattva further dedicates these roots of goodness with pure right mindfulness. He dedicates them with decisive wisdom; he dedicates them to fully know the skillful means of all the Buddha’s teachings; he dedicates them in order to attain immeasurable, unobstructed wisdom; he dedicates them in order to fulfill a pure and supreme mind; he dedicates them so that all beings may abide in great loving-kindness; he dedicates them so that all beings may abide in great compassion; he dedicates them so that all beings may abide in great joy; he dedicates them so that all beings may abide in great equanimity; he dedicates them in order to forever abandon the two attachments and abide in excellent roots of goodness; he dedicates them in order to contemplate, examine, discern, and expound the nature of all dependent-arising phenomena; he dedicates them in order to establish the mind-banner of great valor; he dedicates them in order to establish the treasury of the invincible banner.
Commentary: O disciples of the Buddha! When a Great Bodhisattva practices the Bodhisattva path, they dedicate the roots of goodness they have cultivated for the sake of sentient beings in twenty-two ways, namely:
- Because of pure mindfulness, one dedicates [the merit] to sentient beings.
- Because of decisive wisdom, one dedicates [the merit] to sentient beings.
- Because one knows all the skillful means of the Buddhadharma, one dedicates [the merit] to sentient beings.
- Because one has attained immeasurable unobstructed wisdom, one dedicates [the merit] to sentient beings.
- Because one wishes to attain complete and supreme purity, one dedicates [the merit] to sentient beings.
- Because one wishes all sentient beings to abide in the mind of great loving-kindness, one dedicates [the merit] to sentient beings.
- Because one wishes all sentient beings to abide in the mind of great compassion, one dedicates [the merit] to sentient beings.
- Because one wishes all sentient beings to abide in the mind of great joy, one dedicates [the merit] to sentient beings.
- Because one wishes all sentient beings to abide in the mind of great equanimity, one dedicates [the merit] to sentient beings.
- Because one has forever abandoned the dual grasping at self and phenomena and abides in supreme roots of goodness, one dedicates [the merit] to sentient beings.
- Because one contemplates, observes, discriminates, and expounds all phenomena of dependent arising, one dedicates [the merit] to sentient beings.
- Because one establishes the banner of a mind of great valor, one dedicates [the merit] to sentient beings.
- Because one establishes an invincible treasury, one dedicates [the merit] to sentient beings.
He dedicates for the sake of overcoming all hosts of demons; for the sake of attaining a pure and unobstructed mind with regard to all dharmas; for the sake of practicing all the Bodhisattva practices without retrogression; for the sake of attaining a mind that delights in seeking the supreme and excellent Dharma; and for the sake of attaining a mind that delights in seeking all meritorious dharmas, sovereign purity, and the wisdom of omniscience.
He dedicates for the sake of fulfilling all vows, eliminating all disputes, attaining the Buddha’s sovereign, unobstructed, pure Dharma, and turning the irreversible Wheel of Dharma for all sentient beings. He dedicates for the sake of attaining the sun of the Tathāgata’s supreme and excellent Dharma-wisdom, adorned with a hundred thousand lights and shining universally upon the beings of all Dharma realms.
He dedicates for the sake of disciplining all sentient beings, always fulfilling their wishes according to their preferences, never abandoning his original vows, and, until the end of the future, hearing the true Dharma, cultivating great practices, attaining pure wisdom and stainless radiance, eliminating all arrogance, destroying all afflictions, tearing apart the net of craving and desire, dispelling the darkness of ignorance, and fully possessing undefiled, unobstructed Dharma.
He dedicates for the sake of all sentient beings diligently cultivating the practices of omniscience throughout immeasurable kalpas without ever regressing; enabling each one to attain unobstructed wondrous wisdom; and manifesting the Buddhas’ sovereign supernatural powers without ceasing.
Commentary:
14. Because they shatter all the hosts of Māras, they dedicate to sentient beings.
15. Because all Dharma teachings are brought to pure accomplishment, and the mind is perfectly interfused and unobstructed, they dedicate to sentient beings.
16. Because they practice all the deeds of a Bodhisattva and never regress from Unsurpassed, Complete Enlightenment, they dedicate to sentient beings.
17. Because they joyfully seek the supreme and foremost Dharma and arouse the great bodhi-mind, they dedicate to sentient beings.
18. Because their wisdom-mind delights in seeking the virtues of all Dharmas, freedom, purity, and omniscience, they dedicate to sentient beings.
19. Because they fulfill all great vows, eliminate all disputes, attain the unobstructed, spontaneously sovereign mastery of the pure Buddha-Dharma, and continually turn the nonregressing Wheel of Dharma for all sentient beings, they dedicate to sentient beings.
20. Because they attain the Buddha’s supreme, unsurpassed Dharma, wisdom like a thousand suns, adorned with hundreds of thousands of rays of light, illuminating all sentient beings throughout every Dharma realm, they dedicate to sentient beings.
21. To tame all stubborn sentient beings, Bodhisattvas are compassionate toward them and continually fulfill their wishes, according to their inclinations. Therefore:
“First, use the hook of desire;
Then lead them into the Buddha’s wisdom.”
If one wishes to make sentient beings understand the Buddha’s wisdom, one must first give them something. Only when they benefit will they be willing to listen to your teaching; this is human nature. The Bodhisattva does not abandon their former vows. For all future time, they vow to listen to the true Dharma, cultivate great practices and great vows, attain pure wisdom, and leave behind defiled radiance; to eradicate all thoughts of arrogance and extinguish all afflictive thoughts; to tear apart the net of desire and craving and dispel the darkness of ignorance; and to be endowed with pure, undefiled Dharma, free of every obstruction, perfectly interpenetrating and unobstructed. For these causes and conditions, they dedicate all this to sentient beings.
22. For the sake of all sentient beings, the Bodhisattva diligently cultivates the practice of omniscience throughout asamkhyeya kalpas, never regressing, enabling all sentient beings to attain wondrous, unobstructed wisdom, and ceaselessly manifesting the freely functioning supernatural powers of all Buddhas of the ten directions. For this reason, the Bodhisattva dedicates the merit to sentient beings.
O son of the Buddha! When a Bodhisattva Mahāsattva dedicates all roots of goodness in this way, he should not be attached to the three realms of existence or the objects of the five desires. Why? The Bodhisattva Mahāsattva should dedicate roots of goodness through non-greed, should dedicate roots of goodness through non-hatred, should dedicate roots of goodness through non-delusion, should dedicate roots of goodness through non-harming, should dedicate roots of goodness through freedom from arrogance, should dedicate roots of goodness through not being deceitful, should dedicate roots of goodness through straightforwardness, should dedicate roots of goodness through diligence, and should dedicate roots of goodness through cultivation.
Commentary: Disciples of the Buddha! When great Bodhisattvas cultivate the Bodhisattva path, they cultivate all kinds of roots of goodness and dedicate them in this way. They should not crave the realms of the five desires in the Three Realms. We ordinary people cannot see through or let go because we crave the pleasures of the five desires. As a result, we turn and turn through the six paths, endlessly transmigrating. Why is this? Great Bodhisattvas cultivate all kinds of roots of goodness, then dedicate those roots of goodness—without craving or attachment—for the sake of sentient beings. Bodhisattvas sweep away all dharmas and are free of all marks; that is, they are attached neither to the self nor to dharmas. Bodhisattvas do not think, “I dedicate all my roots of goodness to sentient beings. How much merit will I gain?” A Bodhisattva absolutely does not think this way. A Bodhisattva is a holy being who is free from greed; if still greedy, one is an ordinary person. A Bodhisattva does not weigh advantages and disadvantages, but acts without attachment. A Bodhisattva should dedicate the roots of goodness of being free from hatred to sentient beings. A Bodhisattva should dedicate the roots of goodness of being free from ignorance to sentient beings. A Bodhisattva should dedicate the roots of goodness of not harming sentient beings to them. A Bodhisattva should dedicate the roots of goodness of being free from arrogance to sentient beings. A Bodhisattva should dedicate the roots of goodness of not being sycophantic to sentient beings. A Bodhisattva should dedicate the roots of goodness of being upright and straightforward, not devious, to sentient beings. This is called “A direct mind is the place of practice.” A Bodhisattva should dedicate the roots of goodness of diligently cultivating the path to sentient beings. A Bodhisattva should dedicate the roots of goodness cultivated through their own practice to sentient beings. This is “turning back the boat of compassion to ferry all sentient beings across.” Thus they attain the supreme and reach the other shore of ultimate Nirvana.
Bodhisattvas act without attachment to worldly affairs: they are not greedy, not defiled, not attached, and not fixated. They do everything for others, not for themselves. Anyone who studies Buddhism should learn from the Bodhisattvas and not act for their own sake or become attached. If someone treats you badly, treat them well; do not entertain thoughts of discrimination. You should constantly turn the light inward and look within yourself. When you reflect in this way, you will naturally be able to forgive others. Therefore:
“If you love people but they do not become close to you, reflect on your benevolence.
If you govern people but they are not governed, reflect on your governance.
If you treat people with courtesy but they do not respond, reflect on your respect.
If your actions do not succeed, seek the cause within yourself.”
A brief Commentary: You love all living beings, but they do not feel close to you. At that point, you should reflect on whether your compassion is sufficient. Do you have a compassionate mind toward others? If you treat a little bird with kindness, without any intention to kill it, it will feel close to you and become your friend. It may fly over and perch on your shoulder or hand, showing its friendliness without fear. But if you harbor thoughts of killing it, it will fly away and no longer come near you. Thus, you can see that, invisibly, the resonance between beings is very clear. You want to reason with others and guide them, but they do not listen to you. At that point, you should examine whether the approach you are using is appropriate.
If you are right and they do not listen to you, then they are foolish. If you are not right, you must change and use another good method to manage everyone. When you see others, bow to them. If they do not accept your bow or return it, then you must reflect on yourself: Did you bow to them with sincere respect? Or did you do it improperly, so that they felt it was unreasonable? Ask yourself: If your disciples do not listen, you should feel ashamed, because your virtue is insufficient and you have no way to influence them. Therefore, you must turn the light inward, reflect, and seek the answer within yourself.
O son of the Buddha! When the Bodhisattva Mahāsattva dedicates merit in this way, he attains a pure and faithful mind, gladly accepts and endures the practices of the Bodhisattvas, and cultivates the pure path of the Great Bodhisattvas. He is endowed with the Buddha lineage and attains the wisdom of the Buddha. He abandons all evil and leaves behind the deeds of the hosts of Māras. He draws near to virtuous friends and fulfills his great vows. He invites all sentient beings and establishes a great assembly of giving.
Commentary: Disciples of the Buddha! When great Bodhisattvas practice the Bodhisattva path, accumulate all kinds of roots of goodness, and dedicate them in this way, they attain pure faith. They joyfully and patiently accept the practices cultivated by Bodhisattvas. They cultivate the pure great path of the Bodhisattvas, fully develop the seed-nature of all Buddhas, and attain the wisdom of all Buddhas. They abandon all evil karma and turn away from all demonic karma. They draw near to virtuous friends and fulfill great vows. They invite all sentient beings and establish a great Dharma assembly, giving generously and forming untainted bonds with sentient beings.
Disciples of the Buddha! The Bodhisattva Mahāsattva again dedicates the roots of goodness born from this giving of Dharma in this way, namely: may all sentient beings attain pure, wondrous sounds; gentle, soft sounds; the sound of heavenly drums; immeasurable, innumerable, inconceivable sounds; lovely, melodious sounds; pure sounds; sounds pervading all Buddha-lands; sounds adorned with hundreds of thousands of nayutas of ineffable virtues; lofty, far-reaching sounds; and vast sounds
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Bodhisattva practices and dedicates to sentient beings the various roots of goodness produced by giving the Dharma, in this way, the Bodhisattva attains forty-five kinds of sounds. They are:
- Causing all sentient beings to attain wondrous, pure sounds. Using these sounds to teach and transform sentient beings, so that once the sounds enter their ears, they receive the seed of the Way.
- Causing all sentient beings to attain gentle sounds, so that when they hear them, their minds become joyful and accepting. We ordinary people speak in coarse, harsh sounds, like a block of wood, making those who hear us feel that our words are neither gentle nor pleasant to the ear. When teaching and transforming sentient beings, one must use compassionate, gentle sounds; one must not use harsh, jarring sounds.
- Causing all sentient beings to attain the sound of a heavenly drum, a sound that is exceptionally clear and resonant, so that when sentient beings hear it, it is very pleasing to the ear and gives rise to joy.
- Causing all sentient beings to attain immeasurable, boundless, inconceivable sounds that enable those who hear them to realize the Way.
- Causing all sentient beings to attain pleasing sounds that are especially refined and elegant, bringing joy and ease to those who hear them, as though they had awakened and suddenly understood everything.
- Causing all sentient beings to attain pure sounds, free of even the slightest defiled sound.
- Causing all sentient beings to attain sounds that reach throughout all Buddha-lands, sounds that can be heard clearly and distinctly wherever one is, as though they were right in front of one.
- Causing all sentient beings to attain sounds adorned with hundreds of thousands of myriads of millions of nayutas of inconceivable merits, sounds that can adorn all worlds, so that every one of them has beautiful sounds.
- Causing all sentient beings to attain far-reaching sounds that can resound throughout the three-thousand-great-thousand world system.
- Causing all sentient beings to attain vast sounds that can be heard throughout space and throughout the Dharma realm.
Attains the sound that dispels all distraction; the sound that fills the Dharma realm; the sound that embraces the speech of all sentient beings; the wisdom of the boundless sounds of all sentient beings; the wisdom of the sounds of all pure languages; the wisdom of immeasurable linguistic sounds; the wisdom of the most sovereign sound that enters all sounds; all pure, adornment sounds; the sound of all worlds that never grows weary or satisfied; the ultimate sound of all worlds, belonging to no one; the sound of joy; the pure speech of the Buddha; the universally heard sound that proclaims all Buddha-Dharmas, free from delusion and obscuration; the sound that enables all sentient beings to attain the adornment of the dhāraṇī of all dharmas; and the sound that proclaims all immeasurable kinds of Dharma.
Commentary:
11. Enable all sentient beings to obtain a sound that dispels all distraction, so that those who hear it immediately enter the realm of right concentration and right reception.
12. Enable all sentient beings to obtain a sound that pervades the Dharma realm, so that those who hear it can at once open up great wisdom.
13. Enable all sentient beings to obtain a sound that encompasses all the languages of sentient beings, so that those who hear it can clearly distinguish which kind of sentient being each language belongs to.
14. Enable all sentient beings to obtain the wisdom to know the boundless sounds of all sentient beings—that is, they can understand even a mosquito singing or an ant expounding the Dharma.
15. May all sentient beings attain the wisdom of the pure sounds of all languages. This wisdom is supremely pure, free from mixed and defiled thoughts.
16. May all sentient beings attain the wisdom of sounds in countless languages. This wisdom is immeasurable, boundless, and inexhaustible.
17. May all sentient beings attain the most自在 and unhindered sound. This sound is naturally自在, perfectly integrated, and unobstructed.
18. May all sentient beings attain the wisdom of sound that penetrates all sounds, so that they clearly understand the languages and sounds of every kind of sentient being without any difficulty.
19. May all sentient beings attain sounds adorned with complete purity. These sounds are exceedingly pleasing to the ear and bring listeners a sense of peace, joy, and comfort.
20. May all sentient beings attain the sound of all worlds that never grows tiresome or loses its appeal. This sound is exceedingly wonderful, making those who hear it feel they can never get enough; the more they listen, the more wonderful it sounds, and they never tire of it.
21. May all sentient beings attain the sound of ultimate freedom from all worldly bonds. This sound is utterly liberating and has no bonds.
22. May all sentient beings attain the sound of joy. This sound is exceptionally joyful, making those who hear it unable to help dancing with their hands and feet.
23. May all sentient beings attain the sound of the Buddha’s pure speech. This sound is exceptionally pure, causing those who hear it to have no distracting thoughts or delusions.
24. May all sentient beings attain the sound that proclaims all the Buddha’s teachings and dispels the obscurations of ignorance, its renown spreading everywhere. This sound causes those who hear it to forever be free from all ignorance and the veils that cloud the eyes, to give rise to wisdom, and to expound the Buddha’s teachings.
25. May all sentient beings attain the sound adorned with all dhāraṇīs. This sound is exceedingly magnificent and enables those who hear it to gather all teachings and uphold limitless meanings.
26. May all sentient beings attain the sound that proclaims all the innumerable kinds of teachings. This sound is wondrous beyond description and enables those who hear it to expound the Great Expansive Buddha Flower Adornment Sutra. The Flower Adornment Sutra is the king of all sutras; it encompasses the myriad phenomena, and therefore:
“Nothing does not flow from this Dharma realm; nothing does not return to this Dharma realm.” That means:
There is nothing that does not originate from the Dharma realm.
There is nothing that does not return to the Dharma realm.
Attain the sound that universally reaches the immeasurable assemblies and bodhimandas throughout the Dharma realm; attain the sound that universally encompasses and upholds the inconceivable Dharma’s Vajra phrases; attain the sound that reveals all dharmas; attain the sound of the Treasury of Wisdom, able to expound the distinctions among indescribable words and phrases; attain the uninterrupted sound that expounds all dharmas without attachment; attain the sound of radiant light illuminating all dharmas; attain the sound that enables all worlds to become pure and ultimately reach omniscience; attain the sound that universally encompasses the meanings of all Dharma phrases; attain the sound of sovereign, unobstructed spiritual power that protects and upholds; attain the sound of wisdom that reaches the farther shore of all worlds.
Furthermore, by this root of goodness, may all sentient beings attain a sound that is not inferior; attain a fearless sound; attain an unattached sound; attain a sound that delights all assemblies and bodhimandas; attain a compliant and wondrously beautiful sound; attain a sound that skillfully expounds the Dharma of all Buddhas; attain a sound that cuts off the doubts and thoughts of all sentient beings and causes them all to awaken; attain a sound endowed with eloquence; attain a sound that universally awakens all sentient beings from the sleep of the long night.
Commentary:
27. May all sentient beings attain a voice that reaches throughout the Dharma realm, to immeasurable assemblies and places of awakening.
28. May all sentient beings attain a voice that universally embraces and upholds inconceivable vajra Dharma phrases.
29. May all sentient beings attain a voice that reveals all dharmas.
30. May all sentient beings attain a voice from the treasury of wisdom that expounds the distinctions among indescribable letters and phrases.
31. May all sentient beings attain a voice that expounds all dharmas without attachment or interruption.
32. May all sentient beings attain a voice that illuminates the radiance of all dharmas.
33. May all sentient beings attain a voice that can bring the world to ultimate purity and lead it to omniscience.
34. May all sentient beings attain a voice that encompasses all the phrases and meanings of the Dharma, namely: “One Dharma encompasses countless Dharmas; countless Dharmas return to one Dharma.”
35. May all sentient beings attain the sound of the Buddhas’ spiritual power, protected by them and freely unobstructed.
36. May all sentient beings attain the sound of wisdom that reaches the far shore of all worlds. May all sentient beings attain the sound.
37. Again, dedicate this wholesome root so that all sentient beings may attain a voice that is not inferior,
38. so that all sentient beings may attain a fearless voice;
39. so that all sentient beings may attain an unattached voice;
40. so that all sentient beings may attain a voice that gladdens all the assemblies at the sites of enlightenment;
41. so that all sentient beings may attain an excellent, accommodating voice;
42. so that all sentient beings may attain a voice that skillfully expounds all the Buddhas’ teachings;
43. so that all sentient beings may attain a voice that can dispel the thoughts and doubts of all sentient beings and cause them all to awaken;
44. so that all sentient beings may attain a voice of complete eloquence;
44. and so that all sentient beings may attain a voice that awakens all beings sleeping in the long night.
O disciple of the Buddha! The Bodhisattva Mahāsattva further dedicates all roots of goodness in this way, saying: “May all sentient beings attain a Dharma body purified of all faults and evils; may all sentient beings attain wondrous merit purified of all faults and evils; may all sentient beings attain wondrous marks purified of all faults and evils; may all sentient beings attain karmic results purified of all faults and evils; may all sentient beings attain a mind of omniscience purified of all faults and evils; may all sentient beings attain immeasurable bodhicitta purified of all faults and evils; may all sentient beings attain pure skillful means for clearly knowing all faculties, free from all faults and evils; may all sentient beings attain faith and understanding purified of all faults and evils; may all sentient beings attain pure vows to diligently cultivate unobstructed practices, free from all faults and evils; may all sentient beings attain pure right mindfulness, wisdom, and eloquence, free from all faults and evils.” O disciple of the Buddha! The Great Bodhisattva once again dedicates all roots of goodness in this way:
Commentary: O disciples of the Buddha! A Great Bodhisattva who practices the Bodhisattva path further dedicates to sentient beings all the various roots of goodness they have cultivated, and makes the following ten great vows. They are:
- May all beings attain the wondrously pure Dharma body, free from all faults and evils. Being free from faults and evils means keeping the three karmas of body, speech, and mind pure.
- May all beings attain wondrously pure merit and virtue, free from all faults and evils.
- May all beings attain pure, excellent characteristics, free from all faults and evils.
- May all beings attain pure karmic results, free from all faults and evils.
- May all beings attain a pure mind of all-knowing wisdom, free from all faults and evils.
- May all beings attain the pure, immeasurable mind of bodhi, free from all faults and evils.
- May all beings attain pure skillful means for clearly knowing the faculties, free from all faults and evils.
- May all beings attain pure faith and understanding, free from all faults and evils.
- May all beings attain pure, perfectly integrated and unobstructed practice and vows through diligent cultivation, free from all faults and evils.
- May all beings attain pure wisdom, eloquence, and right mindfulness, free from all faults and evils.
All of you do not understand Kim Sơn Temple. Some people say, “I know that Kim Sơn Temple has a Chinese teacher who transmits Chinese Buddhism and practices very ascetic cultivation.” But you do not understand it clearly: Kim Sơn Temple is not Chinese Buddhism. Kim Sơn Temple represents Buddhism for the world; it represents Buddhism for the Dharma realm, not Buddhism representing China. If this kind of Buddhism existed in China, Chinese Buddhism would not have perished. Wherever this kind of Buddhism exists, the True Dharma remains in the world, and Buddhism will not perish.
Gold Mountain Monastery is not Chinese Buddhism, but world Buddhism. Why do I say this? Because Chinese Buddhist monasteries are not like Gold Mountain Monastery, where people eat one meal a day and sleep sitting up. Not everyone in the monastery does this. Only about twelve people eat one meal a day, and even having three people do so is already hard to endure. Only one person sleeps sitting up; sometimes there are two, but no more than three. Or, during a Chan meditation retreat, everyone may resolve to sleep sitting up at night. This does happen sometimes, but ordinarily people do not sleep sitting up for long periods without lying down, with their backs never touching the ground.
The cultivation at Gold Mountain Monastery can be said to be the most arduous in the world. Not only do the monastics eat one meal a day and sleep sitting up at night, but some of the laypeople living in the monastery also eat one meal a day and sleep sitting up at night. The monastics all observe these rules; the laypeople may be a little more flexible. But if you do not devote yourself to genuine cultivation in order to end birth and death, you will ultimately accomplish nothing. Everyone must clearly understand Gold Mountain Monastery. It represents orthodox Buddhism throughout all of empty space and the Dharma Realm. Gold Mountain Monastery’s aspiration is to establish a firm foundation for orthodox Buddhism in the West, so that it will remain the Proper Dharma forever and never enter the Dharma-Ending Age. This is the guiding principle of Gold Mountain Monastery.
Disciples of the Buddha! The Bodhisattva Mahāsattva again dedicates all roots of goodness on behalf of all sentient beings in this way: May they attain various pure, wondrous bodies, namely, a body of light, a body free from turbidity, an unstained body, a pure body, an exceedingly pure body, a body free from dust, a body utterly free from dust, a body free from defilement, a lovely and delightful body, and an unobstructed body.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Bodhisattva path, they dedicate all the various roots of goodness they have cultivated, for the sake of sentient beings in the nine Dharma realms, with this aspiration: May I attain all kinds of beautiful, pure bodies. Ten kinds of beautiful, pure bodies are now given as examples. They are:
- May all sentient beings attain an excellent, luminous Dharma body.
- May all sentient beings attain an excellent Dharma body free from defilement.
- May all sentient beings attain an excellent, undefiled Dharma body.
- May all sentient beings attain an excellent, pure Dharma body.
- May all sentient beings attain an excellent, supremely pure Dharma body.
- May all sentient beings attain an excellent Dharma body free from dust and defilements (afflictions).
- May all sentient beings attain an excellent Dharma body utterly free from dust and defilements (habitual tendencies).
- May all sentient beings attain an excellent Dharma body free from impurities (ignorance).
- May all sentient beings attain an excellent, pleasing Dharma body (pure).
- May all sentient beings attain an excellent, unobstructed Dharma body (liberation).
In every world, it manifests images of all actions; in every realm, images of speech; and in every palace, images of arrangement. Like a pure, bright mirror in which images of myriad forms naturally appear, it shows sentient beings the practices of great enlightenment, the profound and wondrous Dharma, the many kinds of merit and virtue, the path of cultivation, the practices that lead to accomplishment, and the vows and practices of the Bodhisattva. It shows sentient beings Buddhas arising in the world in one world and in all worlds; the supernatural powers and transformations of all Buddhas; the inconceivable liberations and mighty power of all Bodhisattvas; and the omniscient nature that perfects the vows and practices of Samantabhadra Bodhisattva.
Commentary: The Bodhisattva, in all worlds, accords with the karma of all sentient beings and manifests every form of karma. In all worldly realms, the Bodhisattva skillfully expounds the Dharma and manifests every form of language. In all palaces, the Bodhisattva manifests every form of arrangement, making the palaces peaceful and secure, like bright, clean mirrors in which all kinds of colors and images appear spontaneously.
How does the Bodhisattva show all sentient beings how to cultivate the practice of great Bodhi? How does the Bodhisattva show all sentient beings how to cultivate the profound and wondrous Dharma? How does the Bodhisattva show all sentient beings the various kinds of merit? How does the Bodhisattva show all sentient beings how to cultivate the Bodhisattva path? How does the Bodhisattva show all sentient beings how to perfect the practice of Bodhi? How does the Bodhisattva show all sentient beings how to cultivate the practices and vows of Bodhisattvas? The Bodhisattva shows all sentient beings that Buddhas do not appear in only one world, but appear in all worlds. The Bodhisattva shows all sentient beings that all Buddhas of the ten directions possess meritorious qualities and miraculous powers of transformation. The Bodhisattva shows all sentient beings that all Bodhisattvas possess inconceivable great spiritual might and liberative power. The Bodhisattva shows all sentient beings the great practices and great vows cultivated by Bodhisattva Samantabhadra, and the complete perfection of the nature of omniscience.
The Bodhisattva Mahāsattva, by means of such wondrous and pure bodies, skillfully gathers all sentient beings and causes them all to attain the pure virtues of the body of omniscience.
Commentary: The Great Bodhisattva uses that pure and excellent Dharma body and all kinds of skillful means to gather in and teach all sentient beings, enabling them all to accomplish pure merit and virtue and attain the wondrous Dharma body of omniscient wisdom.
Disciples of the Buddha! A Bodhisattva Mahāsattva further dedicates the roots of goodness arising from the gift of Dharma in this way: May they practice the Bodhisattva path wherever their bodies abide in all worlds, and may the encounter never be in vain for any sentient being who sees them. May those beings arouse the mind of Bodhi, never regress, accord with the true meaning, and remain unshakable. May they abide in the Bodhisattva path in all worlds throughout future aeons, without weariness or aversion. May their great compassion extend equally to all, its measure equal to the Dharma-realm. May they know the faculties of sentient beings and teach the Dharma at the appropriate time, without ever ceasing. May their minds always remain mindful of good spiritual friends, never abandoning them even for a single moment. May all Buddhas always be present before them, and may their minds always remain mindful of them, never relaxing even briefly. May they cultivate all roots of goodness without deceit. May they establish sentient beings in omniscience and cause them never to regress. May they be endowed with the light of all the Buddha-dharmas, uphold the great Dharma cloud, receive the great Dharma rain, and practice the Bodhisattva path.
Commentary: Disciples of the Buddha! When a great Bodhisattva practices the Bodhisattva path, the Bodhisattva dedicates all the various roots of goodness arising from giving the Dharma in this way: “May my body be present in all worlds, constantly practicing the practices of a Bodhisattva. May all sentient beings who see me be delivered, so that their encounter with me is not in vain and they do not miss their opportunity. May they bring forth the aspiration for great Bodhi and never retreat. May they practice in accordance with the true meaning, remaining unmoved whatever circumstances they encounter. In all worlds, throughout all future kalpas, may they practice the Bodhisattva’s way, never growing weary and never ceasing.”
A Bodhisattva absolutely never thinks: “Practicing the Bodhisattva path is so arduous! I must rest. I will no longer practice the Bodhisattva path!”
A Bodhisattva’s great compassion is impartial. Thus, “the Buddha’s light shines everywhere, and the Dharma rain moistens all.” The Bodhisattva treats all sentient beings with impartial compassion, brings happiness to them all, and eradicates all their suffering and distress. That is why it is called “great compassion extending everywhere.” A Bodhisattva’s capacity of mind is equal to the Dharma Realm, measureless and boundless. Knowing the faculties and dispositions of all sentient beings, the Bodhisattva uses whichever kind of wholesome roots can deliver each person, teaching them that Dharma accordingly. At the right time, the Bodhisattva speaks the Dharma, enabling sentient beings to hear it and awaken to understanding. The Bodhisattva never ceases to guide and teach sentient beings; even if it meant being ground to dust, the Bodhisattva would not shrink from it. This is the Bodhisattva’s spirit of guiding and teaching sentient beings.
The Bodhisattva is compassionate toward us sentient beings in this way, and we should repay the Bodhisattva’s kindness. Sentient beings should draw near to spiritual mentors and seek their guidance. They should constantly and mindfully remember the kindness of their spiritual mentors. When Bodhisattvas practice the Bodhisattva Path, they continually draw near to spiritual mentors and keep them in mind, never abandoning them even for a single instant. If they do so, the Buddhas of the ten directions will constantly appear before them, and they will therefore be illumined by the radiance of the Buddhas.
In their hearts, they should constantly and mindfully aspire to practice the Bodhisattva Path, rescue and protect sentient beings, end birth and death, and escape the three realms. They should never give rise to a lazy or complacent thought, not even for a minute or a second.
Cultivate all roots of goodness without deceit; practice sincerely. We Buddhists must do everything sincerely. Do not act deceitfully, saying one thing while thinking another, in order to fool people. To act only when there is benefit and not act when there is none is a false imitation of the conduct of Buddhists. Bodhisattvas guide all sentient beings to the other shore, attain all-wisdom, and know the four virtues of Nirvana: permanence, bliss, self, and purity. They ensure that all sentient beings never regress from the Bodhisattva path and are fully endowed with the radiant light of all the Buddha-Dharma. They uphold great clouds of Dharma and rain down great showers of Dharma; they practice the Bodhisattva path, accumulate all kinds of roots of goodness, and dedicate them to sentient beings.
Enter into all sentient beings, enter into all Buddha-fields, enter into all dharmas, enter into all three periods of time, enter into the wisdom of the karmic results of all sentient beings, enter into the skillful-means wisdom of all Bodhisattvas, enter into the wisdom of the arising of all Bodhisattvas, enter into the wisdom of the pure realms of all Bodhisattvas, enter into the supernatural powers of the sovereign freedom of all Buddhas, and enter into all boundless Dharma realms. Abiding in these, practice the Bodhisattva path.
Commentary: A Bodhisattva can enter into all sentient beings, observe their capacities, and expound the Dharma for them. In accordance with each kind, the Bodhisattva manifests to teach and guide sentient beings. A Bodhisattva can discern the innumerable, travel to the Buddha-lands in the ten directions, realize the true nature of all dharmas, and thoroughly understand the three times. The three times are not separate from a single thought; a single thought contains all three times. The Bodhisattva has the wisdom to know clearly how all sentient beings give rise to delusion, create karma, and undergo retribution. The Bodhisattva realizes the wisdom of skillful means of all Bodhisattvas and the wisdom of all Bodhisattvas to manifest birth and death. The realm of a Bodhisattva is to have the body amid the dust and toil, while the mind is free from the dust and toil, unstained by worldly dust.
Bodhisattvas possess spiritual powers and wisdom, and can transform the evil age of the Five Turbidities into the pure world of Ultimate Bliss. In the eyes of ordinary beings, it is a polluted world in the evil age of the Five Turbidities; in the eyes of Bodhisattvas, it is a world adorned with precious beauty, exceedingly pure. Bodhisattvas possess this realm of pure wisdom. They can also realize the wondrous, spontaneous, free, perfectly interfused, and unhindered functioning of the spiritual powers of the Buddhas of the ten directions. They can also enter the realm that extends to the ends of space and pervades the entire Dharma Realm, abide in this Dharma Realm, and cultivate the practices cultivated by Bodhisattvas: benefiting themselves and others, liberating themselves and others, and awakening themselves and others. At every moment, they strive to teach and transform sentient beings and never cease.
O son of the Buddha! The Bodhisattva Mahāsattva dedicates the roots of goodness cultivated through the gift of Dharma in this way: May all Buddha-lands be entirely pure, adorned with adornments beyond description. Each Buddha-land is vast, equal to the Dharma Realm, wholly good and unobstructed, pure and radiant; within them, the Buddhas manifest and attain perfect enlightenment. The pure realms within one Buddha-land can manifest all Buddha-lands. Just as one Buddha-land is, so too are all Buddha-lands.
Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Bodhisattva path and practices the giving of Dharma with all kinds of roots of goodness, the Bodhisattva dedicates them to sentient beings in this way: May all the lands of the Buddhas be pure, adorned with ornaments beyond all description. Each Buddha land is vast and boundless, equal to the Dharma realm. It has wholly pure and proper wholesome karma, is free of all obstacles, and is both pure and radiant. The Buddhas of the ten directions manifest Buddhahood and manifest Nirvana in these lands. Within one Buddha land, pure and adorned realms are manifested, revealing all Buddha lands. They are like mirrors, each reflecting the others. Thus, one Buddha land can reveal all Buddha lands, and all Buddha lands return to one Buddha land. Therefore: “One becomes infinite; the infinite becomes one.” Such is one Buddha-realm; all Buddha-realms are likewise.
Each and every land is adorned with pure, wondrous jeweled ornaments, infinite and boundless like the Dharma realm.
Commentary: Every Buddha-land is adorned with immeasurable, boundless, beautiful treasures, pure and majestic throughout the Dharma Realm, to adorn that Buddha-land. Not only is one Buddha-land adorned in this way; all Buddha-lands are likewise so.
Namely: immeasurable pure jeweled seats spread with various jeweled coverings; immeasurable jeweled canopies, with jeweled nets hanging down; immeasurable jeweled parasols, all wondrous jewels mutually shining through; immeasurable jeweled clouds raining down all kinds of jewels everywhere; immeasurable jeweled flowers, pure and spread throughout; railings, parapets, verandas, and windows made of immeasurable kinds of jewels, pure and splendidly adorned; immeasurable jeweled bells, constantly voicing the Buddhas’ wondrous, subtle sounds, which resound throughout the Dharma Realm; immeasurable jeweled lotuses, their varied jeweled hues blooming in radiant splendor; and immeasurable jeweled trees, arranged in rows all around, with countless wondrous jewels serving as flowers and fruits.
Commentary: There are asaṃkhyeya (innumerable) pure jeweled seats, with immeasurable precious garments spread over them as adornment. There are also asaṃkhyeya jeweled canopies, with jeweled nets hanging down all around them. There are also asaṃkhyeya jeweled parasols, adorned with countless beautiful jewels whose lights shine upon one another. Hence, “myriad rays of jeweled light”: the multicolored light dazzles the eyes. There are also asaṃkhyeya jeweled clouds, raining down beautiful jewels everywhere. There are also asaṃkhyeya jeweled flowers, extending in all four directions and exceedingly pure. There are also asaṃkhyeya balconies and balustrades made of various jewels, magnificently adorned and pure. There are also asaṃkhyeya jeweled bells, from which issue the wondrous Dharma-speaking sounds of the Buddhas of the ten directions. The Buddhas have sixty kinds of voice, and all these jeweled bells ring out those sounds, which resound throughout the entire Dharma realm. There are also asaṃkhyeya jeweled lotus flowers of many different colors; they bloom in great beauty and radiate light. There are also asaṃkhyeya jeweled trees, arranged in straight, orderly rows—aligned when viewed horizontally and aligned when viewed vertically—with flowers and fruits made of immeasurable kinds of beautiful jewels.
Countless jeweled palaces, where immeasurable Bodhisattvas dwell; countless jeweled towers and pavilions, broad, spacious, lofty, and splendid, with eaves and galleries extending far and near; countless jeweled battlements, constructed of great jewels and exquisitely adorned; countless jeweled gates and doorways, with garlands of wondrous jewels hanging all around; countless jeweled windows, purified and adorned with inconceivable jewels; countless jeweled sāla structures, shaped like half-moons and fashioned from an assemblage of many jewels. All of these are adorned with many kinds of jewels, stainless and pure, inconceivable, and all arise from the Tathāgata’s roots of goodness, complete with the adornments of countless Treasuries of Jewels.
Commentary: Again, there are asaṃkhyeya jeweled palaces, with countless Bodhisattvas within them. Again, there are asaṃkhyeya jeweled pavilions, vast and beautiful, extending from near to far in an unbroken succession. Again, there are asaṃkhyeya jeweled railings, made of great treasures and splendidly adorned. Again, there are asaṃkhyeya jeweled windows, draped with beautiful jeweled garlands hanging down on all four sides. Again, there are asaṃkhyeya great jeweled gates, made of wondrous, inconceivable jewels, purifying and adorning the place of enlightenment. Again, there are asaṃkhyeya jeweled tālas shaped like half-moons, made of various kinds of jewels.
All the various treasures just mentioned above are each adorned with various jewels. They are exceedingly beautiful, glowing with five lights and ten colors, dazzling to the eye, magnificent, free from all worldly dust, and perfectly pure. These beautiful treasures undergo limitless transformations, beyond the mind’s conception and beyond discussion; they cannot possibly be described or depicted. They are truly wondrous beyond words. Yet all these beautiful treasures arise from the Tathāgata’s roots of goodness, are brought into being by the Tathāgata’s merit and virtue, and are adorned with innumerable treasuries of jewels.
Furthermore, there are countless jeweled rivers, flowing forth all pure and wholesome Dharma. Countless jeweled seas are filled to the brim with Dharma water. Countless jeweled puṇḍarīka flowers constantly emit the wondrous Dharma sound of the puṇḍarīka. Countless jeweled Mount Sumerus, kings among mountains of wisdom, rise forth in purity. Countless eight-faceted wondrous jewels are threaded on jeweled cords, their adornment pure beyond compare. Countless Pure Light jewels constantly radiate the unobstructed light of Great Wisdom, universally illuminating the Dharma Realm. Countless jeweled bells and chimes strike one another, producing wondrous sounds.
Commentary: Again, there are innumerable precious rivers, flowing forth all pure and wholesome teachings. Again, there are innumerable precious seas, filled with the water of Dharma wisdom. Again, there are innumerable precious puṇḍarīka flowers (small white flowers), constantly sounding forth immeasurable wondrous teachings, with the very pleasant sound of puṇḍarīka flowers. Again, there are innumerable precious Mount Sumerus, made of the seven treasures, beautiful and pure, the kings of wisdom mountains. Again, there are innumerable beautiful, eight-sided jewels; these treasures shine upon one another like the radiance of diamonds, strung together with precious cords and adorned beyond compare. Again, there are innumerable pure, radiant jewels, emitting the unobstructed radiance of great wisdom, illuminating the entire Dharma realm. Again, there are innumerable precious bells and chimes; the precious bells and chimes strike against one another, producing very beautiful sounds.
Countless pure jewels, and all the Bodhisattvas’ precious adornments were fully replete and abundant. Countless jeweled silk ornaments hung down everywhere, their colors radiant and pure. Countless wondrous jeweled standards were adorned with jeweled crescents. Countless jeweled pennants could rain down immeasurable numbers of jeweled pennants. Countless jeweled streamers hung in the air, wondrously adorning it. Countless jeweled mats and bedding could produce all kinds of subtle, pleasurable sensations upon contact. Countless wondrous jeweled wheels displayed the Bodhisattvas’ eye of omniscience.
Commentary: There are also countless pure precious jewels, with all the beautiful jeweled adornments of the Bodhisattvas complete and abundantly filling the jeweled assembly. There are also countless jeweled colored silks, of very beautiful hues, hanging down everywhere. There are also countless beautiful jeweled banners, adorned with half-moon jewels and magnificently ornamented. There are also countless jeweled pennants, each of which showers down immeasurable jeweled pennants. There are also countless jeweled ribbons, hanging all through the air, magnificently and beautifully ornamented. There are also countless jeweled carpets—that is, mats—that can give rise to all kinds of soft, blissful sensations. There are also countless beautiful jeweled rings, which reveal all the wisdom eyes of the Bodhisattvas.
Innumerable jeweled necklaces, each necklace adorned with the supreme wondrous adornments of hundreds of thousands of bodhisattvas. Innumerable jeweled palaces, surpassing all others, wondrous and peerless. Innumerable jeweled adornments, embellished with vajra maṇi. Innumerable kinds of wondrous jeweled adornments, constantly manifesting every pure, wondrous color. Innumerable pure jewels, of unusual shapes and varied colors, their light shining and penetrating through. Innumerable jeweled mountains forming a circular wall, encircling all around, pure and unobstructed. Innumerable jeweled fragrances, whose scent pervades all worlds. Innumerable jeweled transformations, each transformation pervading the Dharma realm. Innumerable jeweled lights,
Commentary: Again, there are asamkhyeya jeweled garlands, each containing hundreds of thousands of Bodhisattvas adorned with supreme, wondrous banners. Again, there are asamkhyeya jeweled palaces, surpassing all palaces, wonderfully exquisite and without equal, supremely excellent, adorned, and pure. Again, there are asamkhyeya jeweled ornaments, adorned with vajra mani jewels. Again, there are asamkhyeya adornments made of all kinds of beautiful jewels, constantly displaying every beautiful, pure color. Again, there are asamkhyeya pure jewels of excellent forms, radiating wondrous rays of light that shine through everything. Again, there are asamkhyeya jeweled mountains serving as walls, surrounding everything in purity, without obstruction. Again, there are asamkhyeya precious fragrances, whose scent pervades all worlds. Again, there are asamkhyeya jeweled manifestations, each thing they manifest extending throughout the Dharma Realm. Again, there are asamkhyeya jeweled lights; within each light, all other lights appear, and their realm is inconceivable.
Moreover, there are innumerable jewel radiances, whose pure light of wisdom clearly illuminates all Dharmas. Moreover, there are innumerable unobstructed jewel radiances, each one pervading the entire Dharma realm. There are innumerable jewel abodes, fully furnished with every kind of jewel. There are innumerable jewel treasuries, revealing the treasures of all true Dharma. There are innumerable jewel banners, whose Tathāgata banner-marks rise conspicuously high. There are innumerable jewel sages, endowed with forms of great wisdom and virtue, complete and pure. There are innumerable jewel gardens, giving rise to the bliss of the samādhis of all Bodhisattvas. There are innumerable jewel sounds: the Tathāgata’s wondrous voice, universally manifesting throughout the world.
Commentary: There are also asamkhyeya precious rays of light, whose pure, wisdom-filled radiance penetrates all dharmas—that is, the eighty-four thousand Dharma gates. There are also asamkhyeya unobstructed precious rays of light, each of which pervades the entire Dharma realm. There are also asamkhyeya precious places, all of which are replete with every kind of treasure. There are also asamkhyeya precious storehouses, which reveal all the immeasurable and boundless storehouses of the true Dharma. There are also asamkhyeya precious banners; the Tathagata’s banner is higher than all other banners. There are also asamkhyeya precious sages, images of great wisdom and great sages, complete in purity and adorned with excellent features. There are also asamkhyeya precious gardens, each of which gives rise to all the blissful samadhis of the Bodhisattvas. There are also asamkhyeya precious sounds: the Tathagata’s wondrous Dharma-teaching sounds, which reveal the Dharma everywhere to all sentient beings in the world, enabling them to awaken the aspiration for bodhi and practice the Bodhisattva path.
Asaṃkhyeya jeweled forms, each and every one emitting immeasurable wondrous Dharma-light. Asaṃkhyeya jeweled marks, each and every one surpassing all other marks. Asaṃkhyeya jeweled bearing, those who see it all give rise to the wholesome joy of Bodhisattvas. Asaṃkhyeya jeweled assemblies, those who see them all give rise to assemblies of wisdom jewels. Asaṃkhyeya jeweled abidings, those who see them all give rise to a wholesome abiding jewel-mind. Asaṃkhyeya jeweled garments; whoever wears them gives rise to the incomparable samādhi of Bodhisattvas. Asaṃkhyeya jeweled kāṣāya robes; whoever wears them, as soon as they first arouse the aspiration, attains the Dharma gate of the Good-View Dhāraṇī.
Commentary: Again, there are asaṃkhyeya precious forms, each emitting immeasurable rays of wondrous Dharma-light, within which the wondrous Dharma is expounded. Again, there are asaṃkhyeya precious marks, each surpassing all other marks. Again, there are asaṃkhyeya precious deportments, possessing awe-inspiring majesty and reverence-inspiring dignity. All sentient beings who see these precious deportments give rise to a Bodhisattva’s joyful mind. Again, there are asaṃkhyeya precious assemblages, with the precious assemblages joined together. All sentient beings who see these precious assemblages give rise to an assemblage of wisdom, forever leaving behind ignorance and delusion. Again, there are asaṃkhyeya precious abidings, which cause all who see them to give rise to skillful abiding in the Dharma-jewel. Again, there are asaṃkhyeya precious garments; any sentient being who wears these precious garments is certain to attain the unsurpassed samādhi of a Bodhisattva. Again, there are asaṃkhyeya precious kāṣāya robes; any sentient being who wears one of these kāṣāya robes, upon first arousing the mind of bodhi, will skillfully perceive all the dhāraṇī Dharma-gates.
Asankhya Jewel Accumulation: whoever sees it knows that all jewels are karmic results and are definitively pure. Asankhya Jewel of Unimpeded Knowledge and Vision: whoever sees it attains the clear insight of the entirely pure Dharma-eye. Asankhya Treasury of Jewel Light: whoever sees it thereby attains the great treasury of wisdom.
Commentary: Again, there is an asaṃkhyeya treasure of cultivation. If any sentient being sees this Dharma, they will know that all treasures are accomplished through karmic results, and will resolve to cultivate pure karma; only then will they attain pure karmic results. Again, there is an asaṃkhyeya treasure of unobstructed knowledge and vision. If any sentient being sees this Dharma, they will attain the purity of all Dharma-eyes. Again, there is an asaṃkhyeya treasure of luminous radiance. If any sentient being sees this treasury of luminous radiance, they will attain the realization of the treasury of great Dharma-jewel wisdom.
Countless jeweled seats, upon which Buddhas sit and utter the great lion’s roar. Countless jeweled lamps constantly radiate the pure light of wisdom. Countless jeweled sala trees stand in orderly rows, adorned with jeweled cords and pure in their splendor. These trees also have countless jeweled trunks, rising up tall, upright, straight, round, and immaculate. Their countless jeweled branches are densely adorned with all kinds of precious jewels; inconceivable birds perch among them, constantly singing wondrous melodies and proclaiming the true Dharma. Countless jeweled leaves radiate the great light of wisdom, pervading every place. Countless jeweled flowers, upon each one of which innumerable Bodhisattvas sit cross-legged, traveling throughout the Dharma Realm. Countless jeweled fruits: whoever sees them will attain the fruit of all-knowing wisdom, never to regress.
Commentary: There are countless jeweled seats, upon which the Buddha sits and, with the great lion’s roar, expounds the wondrous Dharma. There are also countless jeweled lamps, which constantly radiate the pure light of wisdom. There are also countless jeweled tāla trees, arranged in orderly rows without disorder, encircled by jeweled cords. They are exceedingly majestic and pure, and make those who see them feel at ease. The jeweled tāla trees have countless jeweled roots, and their trunks rise to wondrous heights. The trunks are straight, perfectly round, and very clean, measuring some seventy or eighty feet. There are also countless jeweled branches, densely adorned with all kinds of jewels. Many inconceivable birds fly about among the trees, constantly singing beautiful songs and proclaiming the right Dharma. There are also countless jeweled leaves, which radiate the light of great wisdom everywhere; these leaves can be used to transcribe sutras. There are also countless jeweled flowers. Upon each flower, countless Bodhisattvas sit cross-legged; without moving from their seats, they can travel throughout the Dharma realms of the ten directions. There are also countless jeweled fruits: whoever sees them will attain the irreversible fruit of the Buddha’s wisdom of omniscience.
Countless jeweled villages; those who see them relinquish the ways of worldly settlements. Countless jeweled cities, filled with unobstructed beings. Countless jeweled palaces, where kings dwell, endowed with the Bodhisattva’s Nārāyaṇa body, valiant and steadfast, clad in the armor of the Dharma, with minds that never turn back. Countless jeweled dwellings; whoever enters them can be rid of attachment to home and dwelling. Countless jeweled garments; whoever wears them can understand nonattachment. Countless jeweled palaces, filled with renunciant bodhisattvas.
Commentary: Again, there are precious villages in asamkhyeya number; whoever sees them also abandons all worldly village-dharmas. Again, there are precious cities and towns in asamkhyeya number, filled with unobstructed beings. Again, there are precious palaces in asamkhyeya number, where kings dwell, fully endowed with the strong, valiant, and steadfast bodies of Bodhisattva Narayana, clad in the armor of the Dharma, their minds forever unwavering in Supreme Perfect Enlightenment. Again, there are precious houses in asamkhyeya number; whoever dwells in them will eliminate attachment to houses, will not cling to the mark of self, and will be free of the mark of what belongs to self. Again, there are precious garments in asamkhyeya number; whoever wears them will come to understand clearly and will not cling to the Dharma. Again, there are precious palaces in asamkhyeya number, filled with Bodhisattvas who have renounced the household life.
Countless precious jewels and ornaments, which bring immeasurable joy to all beings who see them. Countless jeweled wheels emit inconceivable rays of wisdom and turn the Wheel of Non-retrogression. Countless jeweled Bhadra trees are adorned with pure Indra’s nets. The jeweled ground is adorned with inconceivably many interspersed gems. Jeweled conches sound with tones that fill the Dharma Realm. Jeweled drums sound in wondrous harmony, never ceasing throughout the kalpas.
Commentary: There are also asamkhyeya jeweled playthings; whoever sees them gives rise to immeasurable joy. There are also asamkhyeya jeweled wheels, which emit inconceivable wisdom light and turn the nonretrogressive Wheel of Dharma. There are also asamkhyeya jeweled Bhadra trees, adorned and purified with Indra’s Net. Indra’s Net is the net adorning the front of Śakra’s palace in heaven, with mani jewels set in every opening. Hence, “opening connected to opening, light shining upon light”: this is the realm of perfect interpenetration without obstruction, layered upon layered without end. There are also asamkhyeya jeweled lands, with inconceivable jewels interspersed across their surfaces as adornment. There are also asamkhyeya jeweled wind instruments—that is, flutes, pipes, and other instruments played by blowing—which sound clear and pure throughout the Dharma realm. There are also asamkhyeya jeweled drums, whose beautiful sounds are harmonious and pleasing to the ear and never cease.
The immeasurable treasure of sentient beings can fully embrace and uphold the unsurpassed Dharma treasure. The immeasurable treasure of the body is endowed with countless wondrous virtues. The immeasurable treasure of speech constantly expounds the sounds of all wondrous Dharma treasures. The immeasurable treasure of mind is endowed with the great-wisdom vow of pure intention. The immeasurable treasure of mindfulness cuts off all ignorance and delusion and is the ultimately firm treasure of omniscience. The immeasurable treasure of illumination recites and upholds all the Dharma treasures of the Buddhas. The immeasurable treasure of wisdom fully comprehends all the Dharma repositories of the Buddhas. The immeasurable treasure of knowledge attains the great, perfect, complete treasure of omniscience.
Commentary: Again, there are countless jewel-beings who can uphold all the unsurpassed Dharma treasures, diligently cultivate the practice, and expound the wondrous Dharma. Again, there are countless jewel-bodies, replete with immeasurable, wondrous treasures of merit and virtue. Again, there are countless jewel-mouths that constantly expound all the wondrous sounds of the Dharma treasures. Again, there are countless jewel-minds, complete with the pure treasures of great wisdom and great vows. These treasures make the three karmas of body, speech, and mind pure; and, being perfected through various treasures, they are also an adornment of merit. Again, there are countless jewels of mindfulness. Because the mind is pure and free of doubt, all ignorance and afflictions can therefore be eradicated, and the jewel of omniscient wisdom is ultimately made steadfast. Again, there are countless jewels of illumination, which can recite and uphold all the Dharma treasures of the Buddhas. Again, there are countless jewels of wisdom, which decisively understand all the Dharma treasuries of the Buddhas. Again, there are countless jewels of knowledge, which attain the great, perfect and complete treasure of omniscient wisdom.
Countless jewel eyes behold the jewels of the Ten Powers without obstruction. Countless jewel ears hear immeasurable sounds throughout the entire Dharma Realm, pure and unobstructed. Countless jewel noses continually smell pure precious fragrances in accordance with them. Countless jewel tongues can expound the Dharma in immeasurable languages. Countless jewel bodies travel throughout the ten directions without hindrance. Countless jewel minds diligently cultivate the practices and vows of Samantabhadra. Countless jewel voices send pure, wondrous sounds throughout the realms of the ten directions. In all actions of countless jewel bodies, wisdom takes the lead. Countless jewel speech acts continually expound the practice of the precious, unobstructed wisdom. Countless jewel mental acts attain the precious, vast wisdom free from obstruction, perfected in the end.
Commentary: There are also countless precious eyes, which can behold the precious Ten Powers without any obstruction. There are also countless precious ears, which hear immeasurable sounds throughout the Dharma Realm. There are also countless precious noses, which continually smell pure, precious fragrances throughout all of space and the Dharma Realm. There are also countless precious tongues, which can expound immeasurable teachings in every kind of speech. There are also countless precious bodies, which can reach throughout the worlds of the ten directions without any hindrance. There are also countless precious minds, which diligently cultivate the great practices and great vows of Bodhisattva Samantabhadra.
There are also countless precious sounds, whose pure tones resound throughout the worlds of the ten directions. There are also countless precious deeds of the body: in everything they do, they make wisdom foremost, and therefore there is no killing, stealing, or sexual misconduct—the three evils. There are also countless precious deeds of speech: they continually speak of cultivating pure, unobstructed precious wisdom, and therefore there is no lying, flowery speech, abusive speech, or divisive speech—the four evils. There are also countless precious deeds of the mind: they attain vast, unobstructed precious wisdom and ultimately reach the state of perfect fulfillment, and therefore there is no greed, anger, or ignorance—the three poisons.
O son of the Buddha! Within all those Buddha-lands, in one Buddha-land, in one direction, in one place, within the measure of a single hair-tip, there are immeasurable, boundless, indescribably numerous great Bodhisattvas, all of whom have fully attained pure wisdom and abide in its fullness. Just as this is so in one Buddha-land, one direction, one place, within the measure of a single hair-tip, so too is it throughout all of space and the Dharma-realm, in each and every Buddha-land, each and every direction, each and every place, and within the measure of each and every hair-tip.
Commentary: Bodhisattva Vajradhvaja once again addressed the Buddha’s disciples: “Great Bodhisattvas who cultivate the Bodhisattva path are present in all the lands of the Buddhas. Whether in a Buddha-land, in a direction, in a place, or at the tip of a hair, each is filled with immeasurable, boundless, indescribable numbers of great Bodhisattvas, all of whom have perfected pure wisdom and abide in it. Such is the case with one Buddha-land, one direction, one place, or the tip of one hair. Likewise, throughout all space and the entire Dharma Realm, every Buddha-land, every direction, every place, and the tip of every hair is adorned in just the same way.”
This is how the Bodhisattva Mahāsattva dedicates all roots of goodness, universally wishing that all Buddha-lands be adorned with every kind of wondrous treasure.
Commentary: That is, the great Bodhisattvas dedicate all kinds of roots of goodness they have cultivated for the sake of sentient beings in the nine Dharma realms. May all the lands of the Buddhas everywhere be completely adorned with every kind of precious treasure.
Thus it is described at length: adornment with incense, adornment with flowers, adornment with garlands, adornment with perfume, adornment with burning incense, adornment with powdered incense, adornment with garments, adornment with canopies, adornment with standards, adornment with banners, and adornment with mani jewels. In succession, even a hundred times beyond this, all are adorned with jewels. Thus it is described at length.
Commentary: Just as the Buddha-lands are adorned with treasures, as described at length, so too they are adorned with every kind of fragrance, every kind of flower, every kind of garland, every kind of scented paste, every kind of incense, every kind of clothing, every kind of jeweled canopy, every kind of jeweled necklace, every kind of jeweled banner, and every kind of precious mani jewel. In this way, the lands of all Buddhas are adorned in succession, even with treasures and adornments a hundred times more numerous than these; all are jeweled adornments. If one were to describe them in detail, one could never finish.
Disciples of the Buddha! A Bodhisattva Mahasattva dedicates the roots of goodness accumulated through Dharma-giving and other practices so that all roots of goodness may grow and flourish; so that all Buddha-lands may be adorned and purified; so that all sentient beings may be brought to fulfillment; so that the minds of all sentient beings may be pure and unmoving; so that all sentient beings may enter the profound Buddha-Dharma; so that all sentient beings may attain pure merit that none can surpass; so that all sentient beings may attain indestructible pure power of merit; and so that all sentient beings may attain inexhaustible power of wisdom, ferrying sentient beings across and enabling them to enter the Buddha-Dharma.
Commentary: Disciples of the Buddha! Great Bodhisattvas who cultivate the Bodhisattva path practice the giving of Dharma with all kinds of roots of goodness. In order to nourish and increase all roots of goodness, they practice dedication. In order to adorn and purify all the assembly halls of the Buddhas, they practice dedication. In order to bring all sentient beings to completion, they practice dedication. In order that all sentient beings may have pure minds, free from defilement, and remain unmoved when they encounter circumstances, they practice dedication. In order that all sentient beings may attain profound Prajna wisdom and understand all the Buddha’s teachings, they practice dedication. In order that all sentient beings may attain pure merit and virtue that none can surpass, they practice dedication. In order that all sentient beings may attain pure, indestructible power of merit, they practice dedication. In order that all sentient beings may attain inexhaustible wisdom and broadly liberate all sentient beings, enabling them to enter the Buddha’s teachings and realize unobstructed wisdom, they practice dedication.
I dedicate [these merits] so that all sentient beings may attain equally boundless, pure voices.
I dedicate [these merits] so that all sentient beings may attain equally unobstructed eyes and perfect wisdom equal to the expanse of space and the pervasion of the Dharma realm.
I dedicate [these merits] so that all sentient beings may attain pure mindfulness and know all worlds of the kalpas of the past.
I dedicate [these merits] so that all sentient beings may attain unobstructed great wisdom and be able to fully understand all the treasuries of the Dharma.
I dedicate [these merits] so that all sentient beings may attain immeasurable great enlightenment, pervading the Dharma realm without obstruction.
I dedicate [these merits] so that all sentient beings may attain equally undifferentiated roots of goodness, sharing the same essence.
Commentary: For the sake of enabling all sentient beings to attain equal purity of speech and sound, one cultivates the dedication of merit. For the sake of enabling all sentient beings to attain the equal, unobstructed eye of wisdom and to realize wisdom that extends to the limits of empty space and pervades the entire Dharma Realm, one cultivates the dedication of merit. For the sake of enabling all sentient beings to attain pure mindfulness, knowing in a single thought which Buddhas appeared in the world in every world of the past and taught sentient beings, one cultivates the dedication of merit. For the sake of enabling all sentient beings to attain great, perfectly interfused and unobstructed wisdom, and to decisively and clearly understand all Buddha-dharmas, one cultivates the dedication of merit. For the sake of enabling all sentient beings to attain immeasurable great bodhi, pervading the entire Dharma Realm without obstruction, one cultivates the dedication of merit. For the sake of enabling all sentient beings to attain roots of goodness that are equal in essence and without distinction, one cultivates the dedication of merit. Thus: “the great compassion that regards all as one body”—the roots of goodness cultivated by oneself and those cultivated by sentient beings are all the same, so one cultivates the dedication of merit.
I dedicate the merit so that all sentient beings may attain bodies, speech, and minds adorned with the complete virtues of all merit and purified; so that all sentient beings may become one with the practices of Samantabhadra; so that all sentient beings may enter all pure Buddha-lands that share the same nature; so that all sentient beings may contemplate omniscience and all proceed to its perfect realization; so that all sentient beings may attain good roots free from inequality; so that all sentient beings may attain equality without differing characteristics, and, with profound minds, successively perfect omniscience; so that all sentient beings may abide in all wholesome dharmas; so that all sentient beings may realize omniscience in a single thought and attain its ultimate consummation; and so that all sentient beings may perfect the pure path to omniscience.
Commentary: Because one wishes all sentient beings to attain all the merits of the three karmas of body, speech, and mind, complete, adorned, and pure, one practices dedication. Because one wishes all sentient beings to attain practices and vows like those cultivated by the Bodhisattva Samantabhadra, one practices dedication. Because one wishes all sentient beings to enter all Buddha-fields, pure in the same essence, one practices dedication. Because one wishes all sentient beings to be able to contemplate all-wisdom and turn toward entering perfect wisdom, one practices dedication. Because one wishes all sentient beings to be free from unequal roots of goodness, one practices dedication. Because one wishes all sentient beings to abide in all pure dharmas, one practices dedication. Because one wishes all sentient beings to realize ultimate all-wisdom in a single thought-moment, one practices dedication. Because one wishes all sentient beings to fully accomplish the pure path of all-wisdom, one practices dedication.
O son of the Buddha! Having thus dedicated all roots of goodness universally on behalf of all sentient beings, the Bodhisattva Mahāsattva further dedicates these roots of goodness, wishing to universally perfect and expound the power of the Dharma of all pure practices. He dedicates them, wishing to accomplish the mighty power of pure practices and attain an indescribable, indescribable ocean of Dharma; wishing to fully possess, in each and every ocean of Dharma, immeasurable pure wisdom light equal to the Dharma realm; wishing to reveal and expound the distinct phrases and meanings of all Dharmas; wishing to accomplish the boundless, vast samādhi of the light of all Dharmas; and wishing to accord with the eloquence of the Buddhas of the three times.
Commentary: Disciples of the Buddha! A Great Bodhisattva practices the Bodhisattva path and accumulates all kinds of roots of goodness. Having cultivated all these roots of goodness, the Bodhisattva dedicates them universally on behalf of all sentient beings. The Bodhisattva then takes these roots of goodness and vows to expound fully and universally all practices of pure Dharma-power, dedicating them on behalf of sentient beings. The Bodhisattva vows to perfect pure deeds of awe-inspiring power and attain the unspeakably innumerable oceans of Dharma, dedicating them on behalf of sentient beings. The Bodhisattva vows to possess, within every ocean of Dharma, immeasurable pure lights of wisdom as vast as the Dharma realm, dedicating them on behalf of sentient beings. The Bodhisattva vows to reveal and expound all Dharma and explain the meanings of its words and phrases, dedicating this on behalf of sentient beings. The Bodhisattva vows to perfect all the vast, boundless samādhis of Dharma-light, dedicating them on behalf of sentient beings. The Bodhisattva vows to accord with the unobstructed eloquence of the Buddhas of the three periods of time, dedicating it on behalf of sentient beings.
For the sake of attaining the sovereign bodies of all Buddhas of the past, present, and future, one dedicates the merit. For the sake of honoring the beloved, delightful, unobstructed Dharma of all Buddhas, one dedicates the merit. For the sake of fulfilling the mind of great compassion, rescuing all sentient beings and never retreating, one dedicates the merit. For the sake of attaining inconceivable distinct Dharmas, an unobstructed wisdom-mind, and pure faculties free from defilement, and of universally entering the assembly halls of all, one dedicates the merit. For the sake of constantly turning the equal, non-retrogressing Wheel of Dharma throughout all Buddha lands—whether covered or upturned, coarse or fine, broad or narrow, small or great, defiled or pure—one dedicates the merit.
Commentary: May I dedicate [the merit] to sentient beings, aspiring to attain the spontaneously free body of all Buddhas of the three times and ten directions—past, future, and present. May I dedicate it to sentient beings out of reverence for all the Buddha’s delightful, unobstructed Dharmas. May I dedicate it to sentient beings so as to perfect the mind of great compassion, rescue all sentient beings, and never turn back from Unsurpassed, Right and Complete Enlightenment. May I attain inconceivable and distinct Dharmas. Therefore: “The path of language has ended
Where mental activity has ceased” This means that the path of speech has come to a complete end, to the point that even thoughts in the mind no longer remain; that is, its meaning is inconceivable. Having attained unobstructed wisdom, all thoughts in the mind are pure, and no defiled thoughts of worldly dust remain. This means that the six faculties are completely pure: the eye faculty is pure and does not see defiled forms; the ear faculty is pure and does not hear defiled sounds; the nose faculty is pure and does not smell defiled odors; the tongue faculty is pure and does not taste defiled flavors; the body faculty is pure and does not feel defiled contact; the mind faculty is pure and does not know defiled mental objects. Once the faculties are pure, one can enter all assemblies and places of practice, and dedicate [the merit] for the sake of sentient beings.
The Bodhisattva vows to remain in all worlds, whether worlds facing upward or worlds facing downward, coarse worlds or subtle worlds, broad worlds or narrow worlds, great worlds or small worlds, defiled worlds or pure worlds. In all such Buddha lands, the wheel of the equal Dharma is constantly turned without retrogression. The wheel of the equal Dharma is equal; Buddha-nature is also equal, and the nature of Dharma is also equal. Whoever practices has a share in it, and the attainment of the fruit of realization is also equal. Even a great good person cannot become a Buddha without practicing. If a great evildoer immediately abandons evil and turns toward good, and arouses the mind of bodhi, then their karmic offenses will be completely eradicated, and they will attain the path and fruit of bodhi. This is why it is called equality. The meaning of non-retrogression has three aspects:
- Non-retrogression in position: This means not regressing to the ranks of the Two Vehicles.
- Non-retrogression in practice: This means not regressing in the cultivation of the Bodhisattva’s practices and vows.
- Non-retrogression in mindfulness: This means not regressing from right mindfulness; at every moment, one arouses the aspiration for great Bodhi and dedicates it to sentient beings.
They dedicate the merit, wishing to attain fearlessness in every moment, possess inexhaustible and varied eloquence, and illuminate, reveal, and expound the wondrous Dharma.
They dedicate the merit in delight at seeking all forms of goodness, arousing the aspiration and cultivating practice, having all their faculties become increasingly superior, and attaining the great supernormal wisdom concerning all dharmas, so as to fully understand every dharma.
They dedicate the merit, wishing to draw near to and make offerings in every assembly and place of enlightenment, and to expound all dharmas for all sentient beings, bringing joy to them all.
Commentary: A Bodhisattva makes vows and, in every moment, attains the four fearlessnesses:
- Fearlessness in dhāraṇī.
- Fearlessness in knowing the faculties.
- Fearlessness in resolving doubts.
- Fearlessness in answering challenges.
They are all fearless, endowed with every kind of inexhaustible eloquence. Eloquence has four kinds:
- Unobstructed eloquence in words.
- Unobstructed eloquence in Dharma.
- Unobstructed eloquence in meaning.
- Unobstructed eloquence in joyful teaching.
Attain the radiance of wondrous Dharma, open up the provisional and reveal the true, and expound the wondrous meaning of the true Dharma, dedicating it to sentient beings. Delight in seeking all wholesome things, arouse the mind to cultivate, practice, and learn, thereby making the faculties (the six faculties) superior; attain all Dharmas and the great wisdom and supernatural powers, clearly understand all Dharmas, and dedicate them to sentient beings. Vow to be present at all assemblies and places of practice, draw near to the Three Jewels, and make offerings to the Three Jewels. For the sake of all sentient beings, expound all wondrous Dharma, bring all sentient beings great joy, and dedicate it to sentient beings.
O son of the Buddha! The Bodhisattva Mahāsattva again dedicates these roots of goodness in this way, namely: dedicating while abiding in the immeasurable abidings of the Dharma Realm; dedicating while abiding in the immeasurable bodily karma of the Dharma Realm; dedicating while abiding in the immeasurable verbal karma of the Dharma Realm; dedicating while abiding in the immeasurable mental karma of the Dharma Realm; dedicating while abiding in the immeasurable equality of form in the Dharma Realm; dedicating while abiding in the immeasurable equality of feeling, perception, formations, and consciousness in the Dharma Realm; dedicating while abiding in the immeasurable equality of the aggregates in the Dharma Realm; dedicating while abiding in the immeasurable equality of the realms in the Dharma Realm; dedicating while abiding in the immeasurable equality of the sense bases in the Dharma Realm; dedicating while abiding in the immeasurable equality of the inner in the Dharma Realm; dedicating while abiding in the immeasurable equality of the outer in the Dharma Realm.
Commentary: Bodhisattva Vajradhvaja once again addressed the Buddha’s disciples: “When great Bodhisattvas practice the Bodhisattva path, they accumulate all kinds of roots of goodness. They then dedicate these roots of goodness for the sake of sentient beings in the following way:
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable kinds of abodes, they dedicate [their roots of goodness] for the sake of sentient beings.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable pure bodily karma, they dedicate [their roots of goodness] for the sake of sentient beings.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable pure verbal karma, they dedicate [their roots of goodness] for the sake of sentient beings.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable pure mental karma, they dedicate [their roots of goodness] for the sake of sentient beings. The Bodhisattva’s three karmas of body, speech, and mind are very pure, with no evil karma at all. The Bodhisattva wishes that all sentient beings may also attain purity in their three karmas of body, speech, and mind, with no evil karma at all. This is the Bodhisattva’s compassionate mind.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable equality of form, they dedicate [their roots of goodness] for the sake of sentient beings.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable equality of feeling, perception, formations, and consciousness, they dedicate [their roots of goodness] for the sake of sentient beings.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable equality of the five aggregates—form, feeling, perception, formations, and consciousness—they dedicate [their roots of goodness] for the sake of sentient beings, so that they may soon see clearly that the five aggregates are all empty and cross beyond all suffering and distress.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable equality of the eighteen realms—the six sense faculties, six sense objects, and six consciousnesses—they dedicate [their roots of goodness] for the sake of sentient beings.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable equality of the twelve sense bases—the six sense faculties and six sense objects—they dedicate [their roots of goodness] for the sake of sentient beings.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable inner mental phenomena that are equal, they dedicate [their roots of goodness] for the sake of sentient beings.
“Considering the sentient beings who dwell in the Dharma Realm and have immeasurable outer physical phenomena that are equal, they dedicate [their roots of goodness] for the sake of sentient beings, so that sentient beings may attain equal purity, free of any defiled phenomena.”
By abiding in the Dharma realm’s immeasurable arisings, making an equal dedication; by abiding in the Dharma realm’s immeasurable deep aspirations, making an equal dedication; by abiding in the Dharma realm’s immeasurable skillful means, making an equal dedication; by abiding in the Dharma realm’s immeasurable faith and understanding, making an equal dedication; by abiding in the Dharma realm’s immeasurable faculties, making an equal dedication; by abiding in the Dharma realm’s immeasurable beginning, middle, and final periods, making an equal dedication; by abiding in the Dharma realm’s immeasurable karmic results, making an equal dedication; by abiding in the Dharma realm’s immeasurable defilement and purity, making an equal dedication; by abiding in the Dharma realm’s immeasurable sentient beings, making an equal dedication; by abiding in the Dharma realm’s immeasurable Buddha-lands, making an equal dedication; by abiding in the Dharma realm’s immeasurable phenomena, making an equal dedication.
Commentary: With the sentient beings abiding in the Dharma realm, there are immeasurable equal arisings, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal profound minds, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal skillful means, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal faith and understanding, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal faculties, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal beginnings, middles, and ends, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal karmic results, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal defiled and pure dharmas, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal sentient beings, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal Buddha-fields, and one dedicates to sentient beings. With the sentient beings abiding in the Dharma realm, there are immeasurable equal dharmas, and one dedicates to sentient beings.
Abiding in the Dharma Realm, equally dedicating to the immeasurable radiance of the worlds; abiding in the Dharma Realm, equally dedicating to the immeasurable Buddhas and Bodhisattvas; abiding in the Dharma Realm, equally dedicating to the immeasurable practices and vows of the Bodhisattvas; abiding in the Dharma Realm, equally dedicating to the immeasurable liberation of the Bodhisattvas; abiding in the Dharma Realm, equally dedicating to the immeasurable teaching, transformation, and taming by the Bodhisattvas; abiding in the Dharma Realm, equally dedicating to the immeasurable nonduality of the Dharma Realm; abiding in the Dharma Realm, equally dedicating to the immeasurable assemblies and places of enlightenment of the Tathagatas.
Commentary: With sentient beings abiding in the Dharma Realm, and with the immeasurable lights of the worlds all equal, I dedicate to sentient beings. With sentient beings abiding in the Dharma Realm, and with the immeasurable Buddhas and Bodhisattvas all equal, I dedicate to sentient beings. With sentient beings abiding in the Dharma Realm, and with the immeasurable Bodhisattva practices and vows all equal, I dedicate to sentient beings. With sentient beings abiding in the Dharma Realm, and with the immeasurable Bodhisattvas who have transcended the Three Realms all equal, I dedicate to sentient beings. With sentient beings abiding in the Dharma Realm, and with the immeasurable Bodhisattvas who teach and transform sentient beings and tame them, enabling all sentient beings to attain pure wisdom equally, I dedicate to sentient beings. With sentient beings abiding in the Dharma Realm, and with the immeasurable nondual Dharma Realms all equal, I dedicate to sentient beings. With sentient beings abiding in the Dharma Realm, and with the immeasurable assemblies and bodhimandas of the Tathagatas all equal, I dedicate to sentient beings.
O sons of the Buddha! When a Bodhisattva-Mahasattva makes a dedication in this way, he abides in the immeasurable, equal, and pure body of the Dharma-realm; abides in the immeasurable, equal, and pure speech of the Dharma-realm; abides in the immeasurable, equal, and pure mind of the Dharma-realm; abides in the immeasurable, equal, and pure practices and vows of all Bodhisattvas in the Dharma-realm; abides in the immeasurable, equal, and pure assemblies and places of enlightenment of the Dharma-realm; abides in the immeasurable, equal, and pure wisdom of the Dharma-realm for widely expounding all Dharmas to all Bodhisattvas; abides in the immeasurable, equal, and pure body of all worlds, able to enter the entire Dharma-realm; and abides in the immeasurable, equal, and pure fearlessness of the light of all Dharmas. With a single voice, he can completely dispel the web of doubts of all sentient beings and, in accordance with their faculties and desires, cause them all to rejoice, abiding in the supreme omniscience, powers, fearlessnesses, spiritual powers of unrestrained mastery, vast merits, and Dharma of liberation.
Commentary: Disciples of the Buddha! When a great Bodhisattva cultivates the Bodhisattva path and dedicates in this way all the various roots of goodness that they have cultivated, they abide in the Dharma Realm and possess immeasurable, pure, impartial bodily karma. Abiding in the Dharma Realm, they possess immeasurable, pure, impartial mental karma, enabling the three karmas of body, speech, and mind of sentient beings all to become pure. Abiding in the Dharma Realm, they possess immeasurable, pure, impartial practices and vows cultivated by the Bodhisattvas. Abiding in the Dharma Realm, they possess immeasurable, pure, impartial assemblies and places of enlightenment. Abiding in the Dharma Realm, they possess immeasurable impartiality and can broadly expound to all Bodhisattvas the pure wisdom of all dharmas. Abiding in the Dharma Realm, they possess immeasurable, pure, impartial emanation bodies, able to enter every world throughout the entire Dharma Realm. Abiding in the Dharma Realm, they possess immeasurable, pure, impartial, fearless wisdom, luminous with respect to all dharmas; with a single utterance, they can put an end to the entire net of doubts and delusions of all sentient beings, enabling them all to attain liberation. They accord with the faculties and desires of sentient beings and bring joy to them all. Abiding in the unsurpassed wisdom of all modes, they attain the ten powers and the four fearlessnesses, attain great supernatural powers and effortless freedom, attain vast and great merit without equal, and escape the Three Realms.
O disciple of the Buddha! This is the Bodhisattva Mahāsattva’s tenth abiding, the immeasurable dedication equal to the Dharma realm.
Commentary: Disciples of the Buddha! All the various principles discussed above constitute the tenth dedication practiced by great Bodhisattvas, called the Dharma-gate of dedication to equal abiding in the boundless Dharma-realm.
When a Bodhisattva-Mahāsattva dedicates all roots of goodness, such as the giving of the Dharma, in this way, they fulfill Samantabhadra’s immeasurable and boundless Bodhisattva practices and vows. They will be able to adorn and purify all Buddha-fields throughout the Dharma Realm, which is as vast as empty space, and enable all sentient beings likewise to attain complete realization of boundless wisdom, understand all dharmas, see all Buddhas appear in the world in every moment, and see the immeasurable, boundless powers of自在 of all Buddhas in every moment.
Commentary: When great Bodhisattvas cultivate the Bodhisattva path and accumulate all kinds of roots of goodness, they make a gift of Dharma of all their roots of goodness and dedicate them in this way: They bring to perfect fulfillment the immeasurable and boundless practices and vows of the Bodhisattva that Bodhisattva Samantabhadra has made, adorning and purifying every Buddha-land throughout all of space and the Dharma Realm. They also enable all sentient beings to fully attain such boundless wisdom and thoroughly understand all the dharmas taught by the Buddhas. In every moment, they see all the Buddhas appear in the world. In every moment, they see the immeasurable and boundless powers of self-mastery of all the Buddhas.
That is to say: the power of vast mastery; the power of nonattachment; the power of unobstructed mastery; the power of inconceivable mastery; the power to purify all sentient beings; the power to establish all worlds; the power to manifest ineffable speech; the power to manifest in accordance with the time; the power of supernatural powers and wisdom while abiding in nonretrogression; and the power to expound all boundless Dharma realms without remainder.
Commentary: They are: the vast power of spontaneous mastery; the power of spontaneous mastery free from attachment; the unobstructed power of spontaneous mastery; the inconceivable power of spontaneous mastery; the power of spontaneous mastery to purify all sentient beings; the power of spontaneous mastery to establish all worlds; the power of spontaneous mastery to manifest inexpressible words; the power of spontaneous mastery to teach the Dharma to sentient beings, appearing in response at the appropriate time; the power of spontaneous mastery in spiritual powers and wisdom, abiding in nonretrogression; and the power of spontaneous mastery to expound all the boundless Dharma realms without omission.
It gives rise to Samantabhadra Bodhisattva’s sovereign power of seeing without bounds; through unobstructed auditory consciousness, the sovereign power of hearing and retaining the true Dharma of immeasurable Buddhas; with a single body seated cross-legged and pervading the immeasurable Dharma realms throughout the ten directions, the sovereign power of not crowding or constraining any sentient beings; and, with perfect wisdom, the sovereign power of universally entering the immeasurable Dharmas of the three times.
Commentary: This power of sovereign freedom gives rise to the boundless eyes of Bodhisattva Samantabhadra. This power of sovereign freedom enables the unobstructed use of auditory consciousness to hear and retain the immeasurable true teachings expounded by the Buddhas. This power of sovereign freedom allows one body seated in the full-lotus posture to extend throughout the immeasurable Dharma realms in the ten directions, without being cramped for any sentient beings. This power of sovereign freedom uses perfect wisdom to enter all the immeasurable Dharma teachings of the three times.
Moreover, he attained immeasurable purities, namely: the purity of all sentient beings; the purity of all Buddha-lands; the purity of all dharmas; the purity of the wisdom that knows all places; the purity of boundless wisdom pervading the entire realm of space; the purity of having attained the wisdom of every distinct speech sound, and, through various speech sounds, universally responding to sentient beings; the purity of emitting immeasurable, perfect light that universally illumines all boundless worlds; the purity of the wisdom that gives rise to all the practices of Bodhisattvas throughout the three times; the purity of the wisdom that, in a single moment, universally enters the assemblies and places of enlightenment of all Buddhas throughout the three times; and the purity of entering all boundless worlds and causing all sentient beings to do whatever they ought to do.
Commentary: Again, one attains immeasurable purity—that is, all throughout empty space and the Dharma realm, everything is pure. There are no things whatsoever, no events whatsoever; there is nothing at all. Only then is it purity, namely:
- All sentient beings are pure, free from defilement.
- All Buddha realms are pure, free from defilement.
- All dharmas are pure, free from defilement.
- All abodes and perfect universal knowledge are pure, free from defilement.
- Boundless wisdom, pure and filling the realm of space, is free from defilement.
- Attaining the omniscient wisdom of words and sounds, one uses all kinds of words and sounds to respond universally to sentient beings, purely and without defilement.
- Radiating immeasurable, perfect light that shines throughout all boundless worlds, purely and without defilement.
- Bringing forth all the pure wisdom and practices of the Bodhisattvas of the three times, free from defilement.
- In a single moment, pure wisdom enters all the assemblies at the sites of enlightenment of all Buddhas of the three times, free from defilement.
- Entering all boundless worlds and enabling all sentient beings to carry out all appropriate pure deeds, without defilement.
All such things are fully complete, all are accomplished, all have been cultivated and maintained, all attain equality, all are present, all know and see, all awaken and enter, all contemplate, all attain purity, and reach the other shore.
Commentary: Purity is like this: all are complete, all are accomplished, all have cultivated and refined that Dharma teaching, and all attain equality. All-wisdom is fully present; all see and know, all awaken to and enter, all have contemplated, all attain purity, and all reach the other shore of Nirvana.
At that time, through the Buddha’s spiritual power, worlds as numerous as dust motes in millions of Buddha-lands throughout the ten directions shook in six ways: moving, moving everywhere, moving universally; rising, rising everywhere, rising universally; surging, surging everywhere, surging universally; quaking, quaking everywhere, quaking universally; roaring, roaring everywhere, roaring universally; and striking, striking everywhere, striking universally. Through the Buddha’s spiritual power, and because the Dharma is thus, there rained heavenly flowers, heavenly garlands, heavenly powdered incense, various kinds of heavenly incense, heavenly garments, heavenly precious jewels, heavenly adornments, heavenly mani jewels, heavenly aloeswood incense, heavenly sandalwood incense, heavenly wondrous canopies, heavenly banners of various kinds, and heavenly pennants of assorted colors.
Commentary: At that time, through the great awe-inspiring spiritual power of Shakyamuni Buddha and the Buddhas of the ten directions, each of the ten directions had a million Buddha-lands, as numerous as the dust motes in worlds. Scientists today know only that there are innumerable solar systems in the galaxy. There is reason to say that there are also many galaxies in the universe, but there is no way to prove it. Three thousand years ago, Shakyamuni Buddha used the Buddha-eye and knew that there were innumerable Buddha-lands, as numerous as the dust motes in worlds. We believe something is true only when we see it with our eyes or hear it with our ears; if we neither see nor hear it, we think it is false and unreal. This is the foolish thinking of ordinary beings. If we truly apply ourselves to cultivation, we will attain the realm of the five eyes and six supernatural powers, and be able to observe the three thousand great-thousand worlds—a wonder beyond description. Although scientists have discovered innumerable celestial bodies in the universe, compared with the million Buddha-lands as numerous as the dust motes in worlds, they are still far from the mark; they will never be able to pursue their investigation to its ultimate conclusion.
All worlds have six kinds of trembling: “movement, surging, arising, shaking, roaring, and striking.” The first three pertain to form, and the latter three to sound. When Shakyamuni Buddha was about to expound the Great Expansive Buddha Flower Garland Sutra, six kinds of trembling occurred as an auspicious sign. Each kind of trembling is further divided into three, giving rise to a total of eighteen phenomena: movement, pervasive movement, universal pervasive movement; arising, pervasive arising, universal pervasive arising; surging, pervasive surging, universal pervasive surging; shaking, pervasive shaking, universal pervasive shaking; roaring, pervasive roaring, universal pervasive roaring; and striking, pervasive striking, universal pervasive striking.
“Quaking” means that part of the world quakes; “quaking throughout” means the entire world quakes; “quaking equally throughout” means all worlds quake. The same applies to the other five. This is due to the Buddha’s spiritual power: whenever the Buddha preaches the Dharma, this phenomenon is bound to occur.
At the same time, all kinds of celestial flowers, celestial flower garlands, celestial powdered incense, assorted celestial incense, celestial garments, precious celestial treasures, celestial adornments, precious maṇi jewels, celestial aloeswood incense, celestial sandalwood incense, supremely exquisite celestial canopies, various celestial garlands, multicolored celestial banners, and so forth rained down from the sky, adorning the place of enlightenment and purifying the Dharma assembly.
Countless bodies of asaṃkhyeya gods. Innumerable hundreds of thousands of kotis of gods’ wondrous Dharma sounds, inconceivable sounds of gods praising the Buddha, and joyful sounds of asaṃkhyeya gods all proclaimed, “Excellent!” Innumerable asaṃkhyeya hundreds of thousands of nayutas of gods reverently bowed in worship. Countless sons of gods constantly recollected the Buddhas, earnestly sought the Tathagata’s immeasurable virtues, and never let them go from their minds. Countless sons of gods played many kinds of music, sang, praised, and made offerings to the Tathagata. Hundreds of thousands of asaṃkhyeya gods emitted great radiance, universally illuminating all Buddha-lands throughout all space and the Dharma Realm, and manifesting the realms of innumerable asaṃkhyeya Buddhas. The Tathagata’s emanation bodies appeared among the gods.
Commentary: There are asamkhyeya bodies of devas; there are immeasurable hundreds of thousands of kotis of indescribable Dharma sounds from the devas; there are inconceivably many voices of devas praising the Buddha, and asamkhyeya voices of devas rejoicing, all exclaiming, “Excellent!” There are immeasurable asamkhyeya hundreds of thousands of nayutas of devas who reverently bow to and pay homage to the Buddha. Countless devas constantly keep the Buddhas of the ten directions in mind, aspiring to attain the Buddha’s immeasurable merits; therefore, their minds never turn away from the Buddha. Countless devas play all kinds of music, sing of the Buddha, praise the Buddha, and make offerings to the Buddha. Hundreds of thousands of asamkhyeya devas emit great radiance, illuminating all Buddha lands throughout the reaches of empty space and across the Dharma realm, manifesting immeasurable asamkhyeya Buddha realms. The Buddha’s emanation bodies outnumber the devas, for the Buddha has hundreds of thousands of kotis of emanation bodies.
Just as this Dharma is preached in the Tuṣita Heaven palace of this world, so too is it preached throughout the Tuṣita Heaven palaces of all worlds in the ten directions.
Commentary: Just as here in the Tusita Heaven of this Saha world, the Dharma of the Ten Dedications in the Flower Adornment Sutra is expounded, so too is it expounded throughout the Tusita Heavens in all the worlds of the ten directions. Such a realm appears only within the great Flower Adornment Dharma assembly.
At that time, also by the Buddha’s spiritual power, beyond worlds numbering as many as the dust motes in a million Buddha-lands in each of the ten directions, there were Bodhisattvas numbering as many as the dust motes in a million Buddha-lands. They came and assembled, filling the ten directions, and all said: “Excellent, excellent! O Buddha’s child, you are indeed able to expound these great dedications.” O son of the Buddha! We all share the same name, Vajra Banner, and have come to this land from the Buddha Vajra Banner in the world of Vajra Light. In all those worlds, by the Buddha’s spiritual power, this Dharma is expounded, and the assemblies and their retinues, the words, phrases, and meanings are likewise the same, neither increased nor diminished. We have all come from that land, empowered by the Buddha’s spiritual power, to bear witness for you. Just as I have come to this assembly to bear witness for you, the hosts of bodhisattvas in the jeweled, adorned halls of the Tuṣita Heaven palaces in all the worlds throughout the ten directions have come to bear witness for you.
Commentary: At that time, once again through the Buddha’s great awe-inspiring spiritual power, from each of the ten directions, across a million Buddha-lands and worlds as numerous as dust motes, Bodhisattvas as numerous as dust motes from a million Buddha-lands all gathered at the Huayan Dharma assembly. Bodhisattvas throughout all ten directions said: “Excellent, excellent, O Buddha’s child! You are now expounding the Dharma gate of the Great Transference of Merit.
O disciples of the Buddha! We all share one name, called Vajra Banner. We all came from the World of Vajra Light, the abode of the Buddha Vajra Banner, to the Tusita Heaven of the Saha World. All the worlds throughout the ten directions are exactly the same: not one word is added, nor one sentence omitted. Relying on the Buddha’s majestic power, we came from the World of Vajra Light to the Tusita Heaven of the Saha World to bear witness for you, just as we have come to this Dharma assembly to bear witness. In all the worlds throughout the ten directions, in the Jeweled Adornment Hall of the Tusita Heaven, all the Bodhisattvas have likewise come to bear witness, and the circumstances are likewise the same.”
At that time, Bodhisattva Vajradhvaja, through the Buddha’s spiritual power, surveyed all the assemblies in the ten directions and throughout the Dharma Realm. Well understanding the meaning of the teachings, he enlarged his vast mind; with great compassion, he universally benefited all sentient beings. He fixed his mind and abided in the lineage of the Buddhas of the three times, skillfully entered all the Dharma of the Buddhas’ virtues, and accomplished the Buddhas’ sovereign bodies. He observed what sentient beings delighted in and clearly discerned all the wholesome roots they had planted. In accordance with the Dharma body, he manifested a pure and wondrous body of form. Then, at that time, he spoke these verses:
Commentary: At that time, Bodhisattva Vajradhvaja, relying on the great, awe-inspiring spiritual power bestowed by Shakyamuni Buddha, surveyed all the assemblies and the Dharma realm. Having skillfully understood the meaning of the sutra text, he developed a vast mind and a great compassionate mind that embraced all sentient beings. He set his mind to abide in the same way as the Buddhas of the three times, skillfully entered all the meritorious dharmas of the Buddhas, and attained the sovereign body of all the Buddhas. He observed the inclinations in the minds of all sentient beings, as well as the wholesome roots they had planted, and clearly discerned in detail whether they were deep or shallow. In accordance with the pure Dharma body, he manifested a pure and beautiful reward body. Then, at that moment, he spoke the following forty-seven verses.
The Bodhisattva perfects the Dharma of wisdom
Awakens to and understands the boundless gateways of the True Dharma
Is the Dharma’s radiant light, the Tamer of Beings
Knows the unobstructed, true Dharma thoroughly
Commentary: The Bodhisattva cultivates the Dharma of the Ten Dedications, perfects all wondrous wisdom of the Dharma, and awakens to and understands the immeasurable, boundless treasury of the eye of the true Dharma. The Bodhisattva is the Tamer and Guide of the light of the Dharma, clearly knowing that the true Dharma is without obstruction.
Bodhisattvas are great guides of the Dharma
Revealing the profound Dharma, difficult to attain
Guiding the immeasurable beings of the ten directions
Ensuring all abide in the True Dharma.
Commentary: Bodhisattvas, in order to propagate the Buddha-Dharma, serve as great teachers of sentient beings, revealing the unsurpassed, profound, wondrous and subtle Dharma, which is difficult to encounter, and guiding immeasurable, boundless sentient beings throughout the ten directions to abide in the True Dharma.
Bodhisattvas have drunk the ocean of Buddha-Dharma,
Clouds of Dharma rain throughout the realms of the ten directions,
The sun of Dharma appears in the world
The wondrous Dharma is proclaimed to benefit all sentient beings
Commentary: The Bodhisattva has drunk all the waters of the ocean of the Buddha-Dharma, and can form great clouds of Dharma and send down great rains of Dharma, teaching and transforming all sentient beings in the ten directions. Like the sun of the Dharma appearing in the world, the Bodhisattva proclaims the wondrous Dharma everywhere and benefits all sentient beings.
Always serves as a Dharma benefactor, rare to encounter
Clearly understands skillful means for entering the Dharma
The pure light of the Dharma shines upon their mind
In the world, they expound the Dharma, ever fearless
Commentary: Bodhisattvas are not easily encountered. They commonly give through the Dharma, and are therefore called masters of Dharma-giving. Bodhisattvas know skillful means for entering the Dharma; they use the light of the Dharma, pure and shining throughout the minds of sentient beings, enabling all sentient beings to attain great wisdom, great eloquence, great benefit, and great peace and bliss. In the Buddha-lands of the ten directions, Bodhisattvas expound all wondrous teachings and teach and transform all sentient beings, always without fear.
Skillfully cultivating the Dharma, the mind is free
All can awaken to and enter the Dharma gates
Attaining the profound ocean of wondrous Dharma
Beating the Dharma drum everywhere for sentient beings
Commentary: Bodhisattvas skillfully cultivate the six pāramitās and attain a mind that is spontaneously free and at ease; this is also a spiritual power. Through cultivating the six pāramitās, they awaken to all Dharma-gates and accomplish the eighty-four thousand Dharma-gates. Bodhisattvas can realize the profound and wondrous ocean of Dharma and beat the Dharma drum for all sentient beings everywhere, causing all those lost in delusion to awaken at once.
Proclaim the profoundly deep and rare Dharma
Nurture all virtues through the Dharma
Be fully endowed with a pure mind of Dharma joy
Manifest to the world the treasury of the Buddha’s Dharma
Commentary: The Bodhisattva proclaims wondrous, profound, and rare Dharma, enabling all sentient beings to understand and penetrate all the principles of the Dharma. If they are able to practice in accordance with the Dharma, they will attain the fruit of bodhi. The Bodhisattva teaches the Dharma for the sake of sentient beings, using it to nourish and grow all roots of goodness and merit, so that they may increase and mature. All sentient beings who hear the Dharma have their six faculties made complete and pure; their joy in the Dharma is fulfilled, and happiness arises in their minds. The Bodhisattva teaches and transforms sentient beings on behalf of the Buddha, and thus reveals to the world the treasure trove of the Buddha’s Dharma. Hence: “Enter deeply into the treasury of the sutras, and wisdom will be like the sea.”
Anointed by all Buddhas, the Dharma Kings
Perfecting the body that is the treasury of wisdom of the Dharma-nature
All are able to fully understand the true aspect of the Dharma
Abiding in all wholesome dharmas
Commentary: The Bodhisattva becomes the great Dharma King of the Buddhas of the ten directions and will attain Buddhahood in the future. Therefore, the Buddhas come to consecrate him. He attains the body that is the treasury of the precious wisdom of Dharma-nature, fully understands the essential nature of the true characteristics of all dharmas, and always abides in all wholesome dharmas.
The Bodhisattva practices the foremost giving
All Tathāgatas rejoice in and praise it
Whatever is done is approved by the Buddhas
Through this, one becomes the most honored among people
Commentary: Bodhisattvas always cultivate the highest form of giving, namely the Perfection of Giving. All the Buddhas praise and rejoice in it. Whatever practices Bodhisattvas undertake are approved and confirmed by the Buddhas, enabling them to attain the title of the Most Honored One among Humans—that is, the supreme one.
Bodhisattvas perfect the wondrous Dharma-body;
Their bodies are born through the transformation of the Dharma of all Buddhas.
For the benefit of sentient beings, they become lamps of Dharma,
Expounding the immeasurable, supreme Dharma.
Commentary: The Bodhisattva cultivates all Dharma-gates and thus accomplishes the wondrous, inconceivable Dharma-body. Their own body dwells among the Buddhas, attains the Buddhas’ Dharma, and is born through transformation from the Dharma. For the benefit of all sentient beings, they become a precious lamp of the Dharma, illuminating the worlds in the ten directions and expounding immeasurable, wondrous Dharma for sentient beings.
Whatever wondrous Dharma-giving practice is undertaken,
One also contemplates those roots of goodness;
The good deeds performed for sentient beings
Are all dedicated with wisdom.
Commentary: Bodhisattvas practice the giving of Dharma, one of the forms of giving, at every time and on every occasion, in order to teach and transform all sentient beings. They constantly observe whether the wholesome roots of sentient beings have matured or not. Therefore, “They expound the Dharma according to the person, prescribing medicine according to the illness.” Bodhisattvas perform all Buddha-work and cultivate all wholesome roots for the sake of sentient beings. They use the wisdom of wondrous observation to dedicate everything to sentient beings.
All the dharmas of merit for attaining Buddhahood
I dedicate them all to all sentient beings
May all become pure, may all become pure,
And reach the far shore of the Buddha’s adornment
Commentary: The Dharma practice cultivated by Bodhisattvas, accumulating the merits of the Dharma on the path to Buddhahood, is wholly dedicated and given to all sentient beings, with the wish that all sentient beings attain pure wisdom, return to the source, abandon what is wrong and return to what is right, attain their originally pure Dharma body, and reach the other shore of the adornment of the Buddhas of the ten directions.
The Buddha-lands of the ten directions are immeasurable;
All possess immeasurable great adornments
Such adornments are inconceivable
All are used to adorn a single land
Commentary: The Buddha-lands of the Buddhas of the ten directions are too numerous to be counted. They are all fully endowed with immeasurable, boundless great adornments, whose magnificence is inconceivable. All those adornments are used to adorn a single Buddha-land. The Buddha-lands of the Buddhas of the ten directions are likewise so.
The Tathagata’s pure wisdom
May all beings be fully endowed
Like Samantabhadra, a true son of the Buddha
Adorning themselves with all virtues.
Commentary: May all sentient beings be endowed with all the pure wisdom of the Buddhas of the ten directions. Like Bodhisattva Samantabhadra, a true disciple of the Buddha, may they be fully adorned with every wholesome merit.
Accomplish the power of vast spiritual penetrations,
Travel to worlds, pervading them all,
All sentient beings, without exception
Cause them all to practice the Bodhisattva path
Commentary: The Bodhisattva has attained vast spiritual powers and can reach all the worlds throughout the ten directions to teach and guide all sentient beings, leaving none out. In short, all sentient beings are taught and guided by the Bodhisattva, and all can cultivate the path the Bodhisattva cultivates.
That to which all Buddhas, Tathagatas have awakened
The countless sentient beings in the ten directions
May they all become like Samantabhadra
Fully practicing the supreme conduct
Commentary: The spiritual powers and wondrous functions of all the Buddhas of the ten directions use their light to empower immeasurable sentient beings throughout the ten directions, enabling them to awaken, so that all sentient beings become like the Bodhisattva Samantabhadra and fully cultivate the supreme practices of a Bodhisattva.
What the Buddhas and Bodhisattvas have accomplished
The various distinct virtues
Such virtues are boundless
May all beings attain complete fulfillment.
Commentary: The Buddhas and Bodhisattvas have accomplished such immeasurable and boundless varieties of merits and virtues. May all sentient beings be able to attain the complete array of merits and virtues.
The Bodhisattva is fully endowed with the power of self-mastery
They go to study every subject they ought to learn
They manifest all great supernatural powers
They travel throughout the immeasurable realms of the ten directions.
Commentary: Bodhisattvas are fully endowed with the power of effortless freedom. They go to whichever Buddha they should visit to study the Buddhadharma, and study it there. Bodhisattvas constantly manifest all manner of great supernatural powers, traveling throughout the immeasurable Buddha-lands in the ten directions to teach and transform sentient beings.
The Bodhisattva can, in a single instant,
Pay homage to countless Buddhas, as numerous as sentient beings;
And within the tip of a single hair,
Fully encompass all phenomena and see them clearly.
Commentary: A Bodhisattva can, in a single thought, see countless Buddhas together with sentient beings. They can also encompass all dharmas within a single pore, making that realm clearly visible to all sentient beings.
The sentient beings of the world are immeasurable
Bodhisattvas can discern and know them all
The Buddhas are countless, equal in number to sentient beings
With great resolve, offerings are made to the utmost
Commentary: Sentient beings in the world are too numerous to count, but Bodhisattvas can distinguish them clearly and even know how many there are. The Buddhas of the ten directions are as numerous as sentient beings. Bodhisattvas arouse the great aspiration for bodhi and make offerings to all the Buddhas of the ten directions. In short, there is not a single Buddha to whom they do not make offerings.
Various renowned fragrances and supreme, wondrous flowers,
Many jeweled garments, banners, and canopies
Spread throughout the Dharma Realm, filling it completely
Aspire to make offerings to all Buddhas of the ten directions
Commentary: The Bodhisattva uses every kind of precious incense and beautiful flowers, all jewels, all garments, all jeweled banners, and all jeweled canopies, spreading these adornments throughout the Dharma realm until every place is filled. The Bodhisattva aspires to great enlightenment and makes offerings to all the Buddhas in the ten directions.
Within a single pore, all are clearly seen
An inconceivable number of immeasurable Buddhas
All pores are likewise
I universally pay homage to all the Lamps of the World
Commentary: A Bodhisattva can be within a single pore and clearly see all the Buddhas. There are immeasurable Buddhas, too many to be conceived of, and they can all be seen very clearly. It is the same within every pore. I pay homage everywhere to all the Lamps of the World—that is, to all the Buddhas.
With the whole body, respectfully bow in succession
Thus, to all the boundless supreme ones
Also praise them universally with words
For all kalpas, until the end of the future.
Commentary: The Bodhisattvas respectfully prostrate themselves before the Buddhas, with all five limbs touching the ground, one after another. They praise the boundless, most supreme Buddhas in words, and continue to praise them in this way throughout all the kalpas of the future.
The offerings made to one Tathagata are complete
Their number is immeasurable, equal to sentient beings
Make offerings in this way to one Tathagata
All Tathagatas are likewise.
Commentary: At the place of one Buddha, make offerings of adornments in immeasurable numbers, equal to the number of sentient beings. Make offerings to one Buddha in this way, and do the same for all Buddhas.
Making offerings to and praising all Tathagatas
Through all the kalpas of that world
The number of world-kalpas may come to an end
The Bodhisattva’s offerings never cease
Commentary: Anyone who practices the Bodhisattva path must make offerings to the Three Jewels, praise the Three Jewels, and pay homage to the Three Jewels throughout all the kalpas of the world. Although the kalpas of the world will eventually come to an end, Bodhisattvas never cease or slacken in making offerings to the Buddhas of the ten directions.
All kinds of kalpas in all worlds,
During those kalpas, cultivate all practices
Reverently make offerings to one Tathāgata
Throughout all kalpas, never grow weary or feel sated
Commentary: In all worlds, through every kind of kalpa, one cultivates all the practices—the practices of a Bodhisattva. One reverently makes offerings to a Buddha and, even after passing through all kalpas, never feels weary.
As through immeasurable kalpas one makes offerings to a single Buddha
One makes offerings to all Buddhas in just this way
Nor distinguishing the number of those kalpas
Toward the offerings made, one grows weary
Commentary: Just as one makes offerings to a single Buddha throughout immeasurable kalpas, so too does one make offerings to all Buddhas. One does not distinguish how many kalpas there are, nor does the vast number of kalpas or the long passage of time give rise to weariness in making offerings. At all times, one continues to make offerings to the Buddhas of the ten directions with reverence and heartfelt devotion.
The Dharma realm is vast, without bounds
The Bodhisattva observes all with perfect clarity
With great lotus flowers spread throughout it
Making offerings to immeasurable Buddhas, as many as sentient beings.
Commentary: The Dharma realm is vast beyond measure and has no boundaries. Bodhisattvas contemplate it with the five eyes—the divine eye, the physical eye, the Dharma eye, the wisdom eye, and the Buddha eye—fully penetrating and understanding it, and knowing its ultimate extent. They fill it everywhere with great lotus flowers and make offerings to countless Buddhas, equal in number to sentient beings.
Precious flowers, fragrance and color, all perfect
Pure and adorned, exceedingly wondrous
In all the worlds, none can compare
Take them to offer to the Supremely Honored One among humankind.
Commentary: The fragrance and beauty of the precious lotus are perfect. It is not only pure and majestic, but also exceedingly wondrous. That lotus realm is beyond comparison with anything in all the worlds. The Bodhisattva holds a lotus and comes to make an offering to the Buddha, the Most Honored One among Men.
Sentient beings in number equal to immeasurable lands
All manner of wondrous jeweled canopies fill their midst
All are used to make offerings to one Tathāgata
Offerings to all Buddhas are likewise made
Commentary: All things that have life are sentient beings. They arise from the temporary coming together of many conditions, and are therefore called sentient beings. These conditions are the four great elements—earth, water, fire, and wind—with “consciousness” added, and then a sentient being comes into being. Sentient beings with vital energy and blood are sentient beings with feelings (animals); sentient beings without vital energy and blood are sentient beings without feelings (plants). There are so many sentient beings that it is impossible to calculate exactly how many there are. There are sentient beings as numerous as the Buddha-lands, all using beautiful jeweled canopies that fill each Buddha-land, and offering all those beautiful jeweled canopies to a single Buddha. It is not only in making offerings to one Buddha that this is so; in making offerings to all the Buddhas, it is likewise so.
We are students of the Buddhadharma, and must keep our feet on the ground as we practice, applying ourselves sincerely and not chasing empty fame. If we like to make a show of ourselves, it will do nothing to help us cultivate the Way. We must strive to have substance without fame, and not covet fame without substance. Fame without substance is a false appearance of goodness; when real substance is manifested in actual things, that is called having substance without fame. Do not covet false fame. In our conduct, actions, words, and deeds, we must be genuine. Doing many genuine things—that is the true character of a Buddhist. We must be inwardly rich in virtue, learning, and wisdom; that is what it means to have real ability. Do not covet worldly fame or delight in worldly pleasures; that is like a wild flower that blooms but bears no real fruit. This point is very important. I hope you will pay attention to it.
Incense, unsurpassed and most excellent
Never before found in any world
With this I make offerings to the Teacher of Gods and Humans
For kalpas equal in number to all sentient beings.
Commentary: Using the supreme, especially excellent incense paste, beyond all comparison—such incense has never before existed in the world—I make offerings with this incense paste to the Teacher of Gods and Humans, the Buddha. For as long as sentient beings and kalpas endure, I will make offerings to the Buddhas without cease.
Powdered incense, burning incense, and excellent flowers
Various jewels, garments, and adornments
Thus offerings are made to the most excellent ones
Joyfully serving, never weary or sated
Commentary: They use powdered incense and incense for burning as adornments, the finest beautiful flowers as adornments, all kinds of precious jewels as adornments, and all kinds of precious garments as adornments. They bring all sorts of adornments to make offerings to the Buddhas, their minds filled with joy in serving the Buddha, never growing weary or feeling that they have done enough.
Lamps illuminating the world, equal in number to sentient beings,
Moment by moment accomplishing Great Bodhi,
Also with boundless verses to praise,
Making offerings to the Tamer of Men.
Commentary: The World-Illuminating Lamp Buddhas, as numerous as sentient beings, in every moment attain great bodhi. With immeasurable, boundless verses, they praise and extol the virtues of all Buddhas and make offerings to the Buddhas, the Tamer of the World.
As numerous as sentient beings are the Buddhas, the World-Honored Ones
All cultivate unsurpassed wondrous offerings
For as many immeasurable kalpas as there are sentient beings
Thus praise without end
Commentary: Buddhas, the World-Honored Ones, as numerous as sentient beings, all cultivated wondrous, unsurpassed offerings in the past. For immeasurable kalpas, as numerous as sentient beings, one could praise and extol the Buddha, praise the Dharma, and praise the Sangha, yet never finish praising them; it would never come to an end.
When making offerings to the Buddhas in this way
By the Buddha’s spiritual power, all-pervading
One sees all the innumerable Buddhas of the ten directions
Abiding in the practices of Bodhisattva Samantabhadra
Commentary: When making such extensive offerings to the Buddhas, through the great majestic spiritual power of the Buddhas of the ten directions, the entirety of space and the entire Dharma realm are everywhere filled with such offerings. When cultivating this Dharma-door of offering, the Bodhisattva sees immeasurable Buddhas of the ten directions and three times, abiding in the great practices cultivated by Bodhisattva Samantabhadra.
Past, future, and present,
All the roots of virtue,
May they lead me always to practice Samantabhadra’s conduct
May I swiftly attain abiding in Samantabhadra’s stage.
Commentary: May all the roots of virtue of the past, present, and future enable me (Bodhisattva Vajradhvaja) to continually cultivate the great practices and great vows of Bodhisattva Samantabhadra, and soon abide in the stage of Bodhisattva Samantabhadra.
All that the Tathagatas know and see
The countless sentient beings in the world
All vow to be fully endowed like Samantabhadra
Praised by those of penetrating wisdom
Commentary: All the Buddhas of the ten directions and three times behold and know the countless sentient beings in the world. Those who fully embody the great practices and great vows cultivated by Bodhisattva Samantabhadra are wise and intelligent, and are praised and lauded.
This is the great bodhisattvas of the ten directions
Together they cultivate and uphold the practice of dedication
All Buddhas, the Tathagatas, teach me
This practice of dedication is unsurpassed
Commentary: This Dharma method of dedicating merit is practiced together by the Great Beings (Bodhisattvas) of the ten directions. The Buddhas of the ten directions expounded this Dharma method to me (Bodhisattva Vajra Banner). This practice of dedicating merit is the supreme, unsurpassed Dharma method.
The worlds of the ten directions, without exception,
All the sentient beings within them
May none fail to be led to awakening;
May all always follow the practice of Samantabhadra.
Commentary: In all the worlds of the ten directions, every sentient being, without exception, is led to attain awakening, and all sentient beings are led to continually practice in the manner of the great practice of Bodhisattva Samantabhadra.
Just as he dedicates the practice of giving,
He likewise firmly upholds the precepts
He strives diligently for a long time, without fear or retreat
Patient and gentle, his mind unmoving
Commentary: A Bodhisattva awakens themselves and awakens others, liberates themselves and liberates others, and benefits themselves and benefits others. Therefore, a Bodhisattva’s way of thinking is the opposite of an ordinary person’s. Ordinary people only want to benefit themselves; they do not want to benefit others. Bodhisattvas, however, forget about benefiting themselves and are always intent on benefiting others. This is why they have “great compassion arising from the understanding that all are of one body”: Bodhisattvas and sentient beings are one and the same, so when Bodhisattvas obtain benefits for themselves, they also want sentient beings to obtain benefits. Bodhisattvas have already transcended the three realms and ended birth and death, and they also want all sentient beings to transcend the three realms and end birth and death. Bodhisattvas want to attain true wisdom themselves, and they also want all sentient beings to attain true wisdom. For this reason, Bodhisattvas cultivate the Dharma practice of dedication, dedicating to sentient beings the various roots of goodness they have cultivated, so that all sentient beings may also attain roots of goodness like their own.
The Bodhisattva practices giving and dedicates the merit in this way, and steadfastly observes the precepts. The Bodhisattva not only refrains from killing, but does not even give rise to the thought of killing; not only does the Bodhisattva refrain from stealing, engaging in sexual misconduct, lying, and drinking alcohol, but does not even give rise to thoughts of these acts.
The Bodhisattva’s period of cultivation is very long. Not only does the Bodhisattva practice giving and uphold the precepts, but also strives diligently without ever giving rise to a retreating mind. This is unlike us: before we have even kept the precepts for two and a half days, wrong knowledge and views, wrong thoughts and desires have already arisen. Our diligence is not genuine; we are enthusiastic for one day and slack for ten. Can that still be called diligence? Bodhisattvas are diligent forever and patient forever. They endure what others cannot endure and yield what others cannot yield. Their minds are responsive and very gentle and harmonious, with no anger. When the mind is pure, afflictions naturally do not arise. Whatever afflictions there may be are all experienced in the mind.
Meditation holds the mind constantly on a single object
Wisdom comprehending the realm is identical with samadhi
Past, future, and present are all fully understood
No one in the world can fathom its limits.
Commentary: The Bodhisattva cultivates meditative concentration, gathering in their own mind so that it does not become scattered. They practice concentration single-mindedly, free of all deluded thoughts. The wisdom of Prajñā clearly understands all realms, just as in right concentration and meditative absorption. The Bodhisattva understands the three times—the past, present, and future—thoroughly and without obstruction. The sentient beings of the world cannot know the bounds of the Bodhisattva’s roots of goodness.
The Bodhisattva’s bodily, mental, and verbal karma
Whatever is done in this way is entirely pure,
All practices are complete, with nothing left undone
All are equal to Bodhisattva Samantabhadra.
Commentary: The Bodhisattva’s bodily, verbal, and mental karma is pure. With pure bodily karma, there is no killing, stealing, or sexual misconduct; with pure verbal karma, there is no lying, frivolous speech, divisive speech, or abusive speech; with pure mental karma, there is no greed, anger, or delusion. All their actions are pure. They cultivate every Dharma practice to the state of perfection, leaving no practice uncultivated, and are wholly in accord with Bodhisattva Samantabhadra.
Just as the Dharma Realm is without distinction
All conceptual proliferation and attachment are forever exhausted
Just as Nirvāṇa is without obstruction
The mind is always thus, free from all grasping
Commentary: It is like the Dharma realm: there is no discrimination, no frivolous discourse, no defilement, and no attachment. These habitual faults have all been completely and forever eradicated. Like Nirvana, it is permanence, bliss, true self, and purity, without any obstruction. The Bodhisattva’s mind is free from all deluded thoughts and grasping.
The Dharma of dedication possessed by the wise
The Buddhas, the Tathagatas, have already taught
All kinds of roots of goodness are dedicated
Therefore, the Bodhisattva path can be accomplished.
Commentary: A person of wisdom who cultivates the Dharma practice of dedicating merit, has received instruction from the Buddhas of the ten directions, and also cultivates all kinds of roots of goodness, dedicates them all to sentient beings and thereby fulfills the Bodhisattva path.
A Buddha disciple skillfully learns this dedication
All immeasurable practices and vows are fulfilled
Encompassing the Dharma realm, leaving nothing out
Thus one can attain the power of the Well-Gone One.
Commentary: Buddhist practitioners who skillfully learn this Dharma-gate of dedicating merit will accomplish and perfect all their immeasurable practices and vows. They embrace all sentient beings throughout the Dharma realm, leaving not a single being out; thus they attain the power of the Sugata, that is, the Buddha.
Before becoming Bodhisattvas, Bodhisattvas were also sentient beings, ordinary people just like us, with nothing to distinguish them from us. However, they aroused the aspiration for bodhi and awakened to the suffering of birth and death, which never comes to an end, and so they began to cultivate the Way. What Way? The Bodhisattva Way: they dedicate all the roots of goodness they cultivate to sentient beings, to bodhi, and to ultimate reality, keeping none for themselves.
While cultivating the path, the Bodhisattva strives with courage and diligence, never becoming lax. When their practice reaches a certain level, they attain awakening and open their wisdom. They are no longer confused or ignorant, and no longer have greed, anger, or delusion. They realize that everything is impermanent, suffering, empty, and without a self; therefore, they are called Bodhisattvas.
A Bodhisattva was originally called a Bodhi-sattva; because the name was abbreviated, it came to be called “Bodhisattva.” “Bodhi” translates as “awakening,” and “sattva” as “sentient being,” so the term means “an awakened sentient being.” A Bodhisattva aspires to awaken all sentient beings (living beings); the term can also be understood as “an awakened being among sentient beings,” meaning an enlightened one among living beings. A Bodhisattva uses the principles they have awakened to in order to awaken all sentient beings. Hence the term “awakened sentient being”—this is the general meaning of “Bodhisattva.” The Dharma practices cultivated by Bodhisattvas are the six pāramitās and myriad other practices. The six pāramitās are giving (counteracting stinginess), upholding precepts (counteracting violations), patience (counteracting anger), diligence (counteracting laziness), meditation (counteracting distraction), and wisdom (counteracting ignorance). For those who have just aroused the aspiration to practice these six pāramitās, the Perfection of Patience is paramount.
What is patience? Simply put, you have done nothing wrong, yet someone criticizes you unfairly. You have made no mistake, yet someone deliberately says you have. When such a situation arises, if you can be patient, then naturally nothing will come of it, and you will turn misfortune into good fortune. You have not broken any precepts, yet someone says you have; you must be patient. Whenever anything discreditable happens to you, you must be patient. In short, when any adverse circumstance arises, be patient! Be patient!! Be patient!!! That is the conduct of a Bodhisattva. Therefore:
“Admit that you are wrong
Don’t speak of others’ faults
Others’ faults are your own
To see all as one is called great compassion”
To have aspirations like that is to be a Bodhisattva.
If one wishes to fulfill what the Buddha has spoken,
the Bodhisattva’s vast and excellent practice,
one should skillfully abide in this dedication,
these disciples of the Buddhas are called Samantabhadra.
Commentary: If a Bodhisattva wishes to attain the Dharma-door taught by the Buddhas of the ten directions, they must cultivate vast and supreme practices and constantly cultivate this Dharma-door of dedicating merit. This is called the great practices and great vows of Bodhisattva Samantabhadra.
All sentient beings can still be counted
The thoughts of the three times can also be known
Thus, the Buddha-sons of Samantabhadra
The bounds of merit cannot be fathomed
Commentary: The number of all sentient beings can be counted, and the minds of the Buddhas and sentient beings of the three times can also be known clearly. But there is no way to measure the extent of all the merits of Bodhisattva Samantabhadra and all the Buddha’s disciples!
With a single hair, the boundary of space cannot be found;
The number of dust motes in all worlds can be known;
Such are the Buddhas and Buddha-sons;
Their abiding, practices, and vows are immeasurable
Commentary: Could one use a single hair to measure how vast space is? Its boundaries can be known, which means space can also be measured. The lands of the Buddhas of the ten directions could be shattered into dust, and one could know how many dust particles there are! But there is no way to measure the merit of the Buddhas’ practices and vows, or of all the Buddha’s disciples who cultivate the Ten Transferences of Merit!
END OF CHAPTER 25