Flower Adornment Sutra – Chapter 25 – Part 1

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 1 – first 5 Delications of Merit

The Chapter on the Ten Dedications is the twenty-fifth chapter of the Flower Garland Sutra. The section being taught at present is the first part of this chapter. What is meant by “dedication”? “Return” means to turn back; “direct” means to direct toward. Dedication means turning what has form toward what is formless; turning what has characteristics toward what has no characteristics; turning what is false toward what is true; and turning one’s own merit toward others. There are many ways to explain dedication. For now, bringing them together, we can divide them into three aspects:

1. Dedicate one’s merit toward others.
2. Dedicate one’s roots of goodness toward bodhi. These two are according to characteristics.
3. Dedicate one’s accumulated roots of goodness toward true reality. True reality is without characteristics; that is, it is also apart from characteristics.

The three aspects mentioned above are, first, sentient beings; second, bodhi; and third, true reality. This is a general statement. If they are explained separately, they can be further divided into ten kinds of dedication:

Turning oneself toward others: Dedicate what one has done to others—that is, dedicate it to sentient beings. The sutras say: “If one has roots of goodness but does not wish to benefit all sentient beings, this is not called dedication.” If all the roots of goodness you have cultivated are only for your own benefit, and you regard all wholesome deeds and meritorious virtues as your own provisions of karmic reward, unwilling to share them with others, then this is “not benefiting all sentient beings” and cannot be called “dedication.” But if you have even a little wholesome deed or wholesome karma, and immediately dedicate it to all sentient beings throughout the Dharma Realm, vowing that together with all sentient beings throughout the Dharma Realm, you will all attain Anuttara-samyak-sambodhi at the same time, then this is “benefiting all sentient beings,” and only this is truly “dedication.”

Turning the few toward the many: One person, oneself, is few; all sentient beings are many. Bodhisattvas cultivate roots of goodness, and although they may be few, they use these few roots of goodness to embrace and sustain all sentient beings everywhere, and with great joy, make a vast dedication. Whatever roots of goodness they have, they give them all to sentient beings throughout the Dharma Realm. This, too, is “vowing that together with all sentient beings throughout the Dharma Realm, you will all attain Anuttara-samyak-sambodhi at the same time.”

Turning the cause toward the fruit: Turn one’s own causes toward the unsurpassed virtues of fruition, so that unsurpassed, true enlightenment—Bodhi—may quickly be attained in full.

Turning one’s own causal practices toward the causal practices of others: Bodhisattvas cultivate the Bodhisattva path and dedicate all the roots of goodness they have cultivated to the Buddhas. They then dedicate those roots of goodness to all Bodhisattvas. While we are cultivating the causal practices, other Bodhisattvas are also cultivating causal practices. We dedicate the roots of goodness we are cultivating to all Bodhisattvas whose fruitions are not yet complete, enabling them to fulfill their aspirations. We cause minds that have not yet become pure to become pure, so that they may soon attain Right and Equal Enlightenment.

Turning the inferior toward the superior: “Inferior” means lowly; “superior” means excellent. The lowly are ordinary people, non-Buddhists, and all the two vehicles. The excellent are the Great Vehicle, Bodhisattvas, the fruition of Buddhahood and enlightenment, and Bodhi. Turn the inferior practices that ordinary people can perform toward the superior practices of the Great Vehicle Bodhisattvas—the Bodhi practices and enlightened fruition cultivated by the World-Honored One, the Truly Enlightened One.

Turning comparison toward realization: “Comparison” means comparing. When I compare myself with the Buddha, I have not yet realized Buddhahood, while the Buddha has realized the state of Buddhahood. When I compare myself with all Bodhisattvas, I have not yet attained purity, while Bodhisattvas have realized purity and attained the first stage, whereas I am still an ordinary person. Comparing in this way, one will immediately arouse a courageous and vigorous mind and soon realize the fruition of unsurpassed Bodhi.

Turning phenomena toward principle: All the phenomena we ordinarily engage in, all conditioned dharmas, should be dedicated to the true principle, so that we may realize Nirvana without remainder.

Turning the distinct doors of practice toward the all-encompassing door of practice: Dedicate the various distinct doors of practice we cultivate toward the all-encompassing, unobstructed door of practice.

Turning worldly dharmas toward supramundane dharmas: Turn all conditioned worldly dharmas toward the unconditioned, supramundane Dharma. In accordance with the supramundane Dharma, teach and transform sentient beings, enabling them to understand that only the supramundane Dharma is true. Mature all sentient beings, enabling them to attain unsurpassed Bodhi.

Turning practices that accord with principle and phenomena toward phenomena accomplished through principle: Turn all the practices of cultivating phenomena that accord with principle toward the true principle through which phenomena are accomplished.

The ten types of dedication above have been explained briefly; the sutra text will explain them in greater detail. The first through third types of dedication are dedications to sentient beings. The fourth through sixth are dedications to Bodhi. The seventh and eighth are dedications to true reality. The ninth and tenth pertain to both fruition and true reality. True reality is true mark, and true mark is also marklessness. As practitioners, we should understand the Dharma of seeking truth: as we advance, we must sweep away all dharmas and leave behind all marks. When Bodhi is perfected, one returns to nothing to be attained.

 

At that time, Bodhisattva Vajra Banner, by the Buddha’s spiritual power, entered the samādhi of the light of Bodhisattva wisdom.

Commentary: After finishing the Chapter of Verses of Praise in Tuṣita Heaven, as he proceeded to speak the Chapter of the Ten Dedications, the assembly leader, Bodhisattva Vajradhvaja, relying on the great majestic spiritual power and blessings of Śākyamuni Buddha, Vairocana Buddha, and all the Buddhas of the three times in the ten directions, entered the samādhi called “Bodhisattva Wisdom-Light.”

 

Having entered this samadhi, in each of the ten directions, beyond worlds as numerous as the dust motes in a hundred thousand Buddha-fields, there appeared before him Buddhas as numerous as the dust motes in a hundred thousand Buddha-fields. They all shared the same name, Vajra Banner, and all praised him, saying, “Excellent! Excellent, good man! You are able to enter this Bodhisattva samadhi of the Light of Wisdom.”

Commentary: After Bodhisattva Vajra Banner entered the Bodhisattva Wisdom-Light Samādhi, beyond the Saha worlds in the ten directions, past worlds as numerous as the dust motes in a hundred thousand Buddha-lands, Buddhas as numerous as the dust motes in a hundred thousand Buddha-lands all appeared simultaneously before Bodhisattva Vajra Banner. They all shared the same name: Buddha Vajra Banner.

 

They all praised him, saying, “Excellent, excellent, good man! You are able to enter this Samādhi of the Light of Bodhisattva Wisdom. Good man, this is because the spiritual power of the Buddhas—numbering as many as the dust motes in one hundred thousand Buddha-lands in each of the ten directions—jointly empowers you. It is also due to the power of the past vows and the majestic spiritual power of the Thus Come One Vairocana, to the purity of your wisdom, and to the ever-increasing excellence of the bodhisattvas’ roots of goodness, that you enter this Samādhi and expound the Dharma.”

Commentary: The Buddhas of the ten directions appeared before Bodhisattva Vajradhvaja and, with different mouths but one voice, praised him, saying: “Son of the Buddha! Son of the Buddha! You are a good man of perfect virtue! You have just entered this samadhi of the Bodhisattva’s Wisdom Light.” Good man! This is due to the great majestic spiritual power of the Buddhas, as numerous in each of the ten directions as the dust particles in a hundred thousand Buddha lands, all blessing you. It is also due to the great power of the vows that Buddha Vairocana made in the past, and to his great majestic spiritual power blessing you. It is also due to your pure wisdom, together with the superior increase of the roots of goodness of the Bodhisattvas, as numerous as the dust particles in lands, all blessing you. Thus you have been enabled to enter this samādhi of Bodhisattva Wisdom Light. We hope that, through the power of this samādhi, you will expound the inconceivable wondrous Dharma for sentient beings.

 

In order that the Bodhisattvas may attain pure fearlessness, possess unobstructed eloquence, enter the ground of unobstructed wisdom, abide in the great mind of omniscience, accomplish inexhaustible roots of goodness, fulfill unobstructed pure dharmas, enter the Dharma-realm of universal gateways, manifest the spiritual powers of all Buddhas, keep their wisdom of recollection of the past unbroken, attain the protection of all Buddhas for their faculties, expound the many teachings extensively through immeasurable approaches, understand fully what they hear, retain it and never forget it, gather all the roots of goodness of the Bodhisattvas, accomplish the aids to the path beyond this world, never interrupt the wisdom of omniscience, bring forth great vows, explain the true meaning, know the Dharma-realm, bring joy to all the Bodhisattvas, cultivate the equal roots of goodness of all Buddhas, and protect and uphold the lineage of all Tathāgatas—namely, to expound the ten dedications of the Bodhisattvas.

Commentary: This enables all Bodhisattvas to attain purity free from defilement and the power of fearlessness. It enables them to possess unobstructed eloquence in full. The unobstructed eloquence of Dharma, the unobstructed eloquence of meaning, the unobstructed eloquence of words, and the unobstructed eloquence of delight in teaching are called the four unobstructed eloquences, also known as the four unobstructed wisdoms. Only upon attaining such unobstructed eloquence can one subdue the various divergent doctrines and remain unconquered. Entering the Ground of Unobstructed Wisdom means entering a samadhi that is not subject to any hindrance. This wisdom is perfectly integrated and unobstructed; it can clearly illuminate the true aspect of all dharmas, and one can abide on the Ground of Omniscience and give rise to the great bodhi-mind.

While in this Bodhisattva Wisdom Light samadhi, one can also accomplish the Bodhisattva’s inexhaustible roots of goodness. One can also fully possess wholesome, pure dharmas without being subject to any hindrance. One can also deeply enter the entire Dharma realm and teach and transform sentient beings by manifesting through the Universal Gate. While in this Bodhisattva Wisdom Light samadhi, one can also reach the Buddha’s state of manifesting all spiritual powers and fully comprehend their wondrous functions.

The meaning of “wisdom of the initial moment” refers to the wisdom of the very first moment, that is, the wisdom of the initial moment when one gives rise to the bodhi-mind. This wisdom of a single moment will never cease or be lost; it continues forever. Thus, the bodhi-mind you give rise to will endure forever and become all the more steadfast. This is because you attain the constant mindfulness and protection of all Buddhas, who guard your faculties. Faith, diligence, mindfulness, concentration, and wisdom, together with all wholesome dharmas, are called the faculties.

While in the Bodhisattva Wisdom Light samadhi, one can also give rise to immeasurable doors of wisdom and broadly expound immeasurable wondrous teachings, teaching and transforming all sentient beings. Then, as soon as sentient beings hear them, they all understand clearly, retain them in their hearts throughout their lives, uphold them in their bodies, and never forget them. Therefore:

“When it passes through the ear,
It is always of the same faith.”

Just as there are people with exceptionally extraordinary memories who never forget anything they have seen, this is because they planted wholesome roots in a previous life, and so are able to be this way in this life. They can also take in all the wholesome roots of the Bodhisattvas. They can also accomplish and assist the causal conditions and practices of the Dharma-gates of the path beyond the world, bringing them to fulfillment. They can also carry on the supremely excellent wisdom of the All-Knowing One.

Entering this Bodhisattva Samadhi of the Light of Wisdom, they can also cause all sentient beings to make great vows and swiftly attain the Buddha’s path. They can also explain the true meaning to all sentient beings, enabling them to clearly understand all the principles of the Dharma Realm.

Entering this Bodhisattva Samadhi of the Light of Wisdom, they can bring joy to all Buddhas and Bodhisattvas in the ten directions. They can cultivate the equal wholesome roots of all Buddhas and protect the lineage of all Tathagatas. The Tathagata lineage is the seed of the Tathagata. The seed of the Tathagata is all sentient beings. To protect the lineage of all Tathagatas is to protect all sentient beings.

The Buddha once said, “All sentient beings possess Buddha-nature.” This means that all sentient beings possess the lineage of the Buddha—that is, the seed of Buddha-nature, the seed of the potential to become a Buddha. Therefore, we must carefully protect the seed of Buddhahood in all sentient beings.

For this reason, the Buddhas bless you, hoping that you will expound the ten dedications of merit practiced by Bodhisattvas, for the benefit of Bodhisattvas and all sentient beings who have newly aroused the aspiration for enlightenment. All that has just been said above was spoken by the Vajra Banner Buddhas in the worlds of the ten directions to the Bodhisattva Vajra Banner.

 

Disciples of the Buddha! You should rely on the power of the Buddha’s majestic spiritual might to expound this Dharma: because you have obtained the Buddha’s protection and mindfulness; because you abide in the Buddha’s family; because you increase transcendent merit; because you attain the radiant light of dhāraṇī; because you enter the unobstructed Buddha-Dharma; because the great light shines universally throughout the Dharma-realm; because you cultivate pure Dharma free from faults and errors; because you abide in the realm of vast wisdom; and because you attain the unobstructed light of Dharma.

Commentary: The Vajra Banner Buddhas, as numerous as the dust motes in a hundred thousand Buddha-lands in each of the ten directions, called out to the Bodhisattva Vajra Banner, saying: “Disciple of the Buddha! You should now rely on the spiritual powers and great majestic virtue of the Buddhas of the ten directions to expound this Dharma—the Dharma Door of the Ten Dedications, as spoken by the Buddhas of the ten directions. While in the samadhi ‘Bodhisattva Wisdom Light,’ you once received the aid of the Buddhas of the ten directions, enabling you to expound the Dharma Door of the Ten Dedications. You will also receive the protection and mindfulness of the Buddhas of the ten directions. Not only will you receive their aid and protection, but you will also constantly be born into the Buddha’s family and dwell with the Buddhas in the Pure Land of Eternal Quiescent Light. What is meant by ‘the Buddha’s family’? It means being able to break through all forms of attachment. To be without attachment is to dwell in ‘the Buddha’s family.’ Break through all greed and desire; purify the mind and reduce desires; eliminate desire and sever attachment; let no thoughts of sexual misconduct arise; completely sever emotional attachment and desire. This is what it means to dwell in ‘the Buddha’s family’ and abide there. ‘The Buddha’s family’ is pure and free of defilement. Good people! Cultivating the Way means cultivating the elimination of desire and the severing of attachment. If you can always maintain purity, then: When the mind is clear, the moon appears in the water;

when the will is settled, the sky is cloudless.

It means:
“When the mind is still, the moon appears in the water;
when the will is settled, the sky is clear and bright.”

When you reach this state, you too will be in the “Buddha’s house.” Otherwise, when deluded thoughts arise moment by moment, turning day and night upside down, darkening heaven and earth, and your anger erupts like a volcano, it will be impossible to remain in the “Buddha’s house.”

To increase the benefits of transcendent merit and virtue means that, as he expounds the Dharma-gate of the Ten Dedications, even if he does not benefit sentient beings, he will still increase his own transcendent merit and virtue. Transcending the world means escaping the Three Realms. As transcendent merit and virtue increases day by day, one will forever leave birth and death behind and draw near to Bodhi.

This is because he attains the light of dhāraṇī. Dhāraṇī is a Sanskrit word translated as “total retention”: it gathers all Dharmas and retains immeasurable meanings. If body and mind are diligent, one will attain immeasurable wisdom. Wisdom gives rise to great light, which is the light of dhāraṇī.

This is because he enters the Buddhadharma without obstruction. “Without obstruction” means that all divergent doctrines capable of obstructing the Buddhadharma are dispelled, and one reaches the state of liberation that is perfectly integrated and unobstructed. Because the Bodhisattva receives the empowerment and mindfulness of the Buddhas of the ten directions, he enters deeply into the Buddhadharma’s state of perfectly integrated, unobstructed liberation, abiding in the true nature of emptiness.

This is because the great light shines throughout the Dharma Realm. The great light is the Buddha’s light. For the great light to shine everywhere means that the Buddha’s light shines everywhere. The Buddha’s light shines throughout the vast reaches of empty space and the entire Dharma Realm, causing all the three thousand great thousand worlds to bathe in this great light. This great light forms a great treasury of light, which, as we all know, evolves from the “number zero.” This “zero” is so large that nothing lies outside it, and so small that nothing lies within it. The light radiates from the “zero” and remains within it; it does not extend beyond the “zero,” because there is nothing outside it. No one can destroy this “zero.” Likewise, there is no way to destroy this great treasury of light. If it could be destroyed, there would be darkness and ignorance. Therefore, this “great light” shines throughout the Dharma Realm forever.

This is because he accumulates pure Dharmas without fault. “Accumulating without fault” means having no faults; it means correcting one’s faults, acknowledging them openly, and repenting. The ancients said:

“People are not sages;
they cannot be without faults.
If you have faults, don’t be discouraged from correcting them.”

A courageous person who corrects their mistakes has resolve and wisdom. When you make a mistake, do not conceal it; you must openly confess and repent. If you keep hiding it for fear that others will find out, it is like storing it in the dark, where it will never see the light. If a person’s mind and consciousness are constantly dark and concealed, without the light of clarity, wisdom cannot arise. Wisdom brings the light of clarity; foolishness has no such light—that is, it is ignorance. People should not be afraid of making mistakes; they should only fear making them and refusing to correct them. If you are always vigilant with yourself and know to correct your mistakes at every opportunity, then after a day or two, your mistakes will lessen. Repenting little by little will bring you purity. The ancients said:

“Mistakes or revisions
Will no longer exist.” “The accumulation is without faults”

—that is, there is not even the slightest fault; all faults have been transformed into goodness. “The Dharma is pure”: because there are no faults, there is no defilement. When the three karmas are all undefiled, one naturally becomes pure and unconditioned, and the pure Dharma will appear quite naturally. In one’s thoughts, one does not abide in any “form dharmas,” any “mind dharmas,” any “mental-factor dharmas,” any “dharmas not associated with mind,” or any “unconditioned dharmas.” To abide in none of these is precisely to have an “accumulation without faults,” and one will attain the “pure Dharma.”

Because one abides in the realm of vast wisdom—“abides” means constantly dwelling in the realm of vast wisdom—if one constantly dwells in that realm, there will be no “ignorance,” and one will be able to dispel “fundamental ignorance.” For one attains the unobstructed Dharma of luminosity, this Dharma of luminosity that is unobstructed. When there are no obstructions, there are no afflictions. If there is the obstruction of afflictions, there is the obstruction of what is to be known. If there is the obstruction of what is to be known, there is the obstruction of karma. If there is the obstruction of karma, all kinds of obstructions of retribution will arise. Bound by afflictions and all kinds of obstructions, one cannot be at peace. Now, because the Bodhisattva has entered the “Samādhi of Bodhisattva Wisdom Light,” the Bodhisattva can expound the Dharma-door of the “Ten Transferences” and thus attain all the powers of wisdom and the luminous wisdom described above, together with the unobstructed Dharma of luminous wisdom.

 

At that time, the Buddhas bestowed upon the Bodhisattva Vajradhvaja immeasurable wisdom, unobstructed eloquence, skillful means for discerning phrases and meanings, unobstructed illumination of the Dharma, the equal body of the Tathāgata, immeasurably varied pure sounds, the Bodhisattva’s inconceivable samādhi of skillful observation, the wisdom of dedicating all roots of goodness that cannot be destroyed, skillful means for observing and accomplishing all dharmas, and unceasing eloquence to teach all dharmas in every place. Why? Because of the power of the roots of goodness from entering this samādhi.

Commentary: When the Buddhas Vajradhvaja of the ten directions had finished speaking the preceding passage to Bodhisattva Vajradhvaja, they immediately bestowed their blessing: He bestows upon Bodhisattva Vajra Banner immeasurable wisdom.

He bestows unobstructed, indestructible eloquence.

He bestows the skillful means and wisdom to understand and distinguish all phrases and meanings: with a single meaning, one can expound immeasurable meanings, which ultimately return to a single meaning.

He also bestows the radiant wisdom that is not subject to any obstruction.

He also bestows a wisdom-body equal to the Buddhas; the equal body is precisely the equal wisdom-body.

He also bestows immeasurable pure sounds. The clarity and quality of each person’s voice are determined by the cultivation they undertook in previous lives. In dealing with all matters and things, this is very important. It is especially important for Dharma teachers who propagate the Buddha’s teachings: when lecturing on sutras and expounding the Dharma, if their words are clear and their voices resound like a great temple bell, exceptionally pure and clear, listeners even at a distance can easily take in what they say and will quickly believe, accept, and take refuge in the Buddha’s teachings.

He also bestows the inconceivable samadhi of all Bodhisattvas, enabling skillful observation of various kinds of karmic conduct.

He also bestows wisdom whereby no external force can destroy the roots of goodness, which are dedicated to the unsurpassed Dharma realm.

He also bestows the skillful wisdom to observe all dharmas and discern which ones can help bring accomplishment.

He also bestows the wisdom of fearless eloquence. Wherever he expounds the Dharma, or whenever he debates with non-Buddhists, they will never be able to overcome him. How does one obtain this wisdom and strength? By entering the “Samadhi of Bodhisattva Wisdom Light,” one attains this wisdom and the strength of these roots of goodness.

 

At that time, all the Buddhas each rubbed the crown of Bodhisattva Vajradhvaja with their right hands.

Commentary: When the Buddhas of the ten directions bestowed all kinds of wisdom upon Bodhisattva Vajra Banner and empowered him with immeasurable awe-inspiring spiritual might, each Buddha gently placed his right hand on the crown of Bodhisattva Vajra Banner’s head, expressing loving-kindness and affection toward him. In Buddhism, touching someone’s head signifies the loving care an elder shows toward a successor. Furthermore, when a Bodhisattva has perfected the merit of his practice and is about to attain Buddhahood, he too must undergo the rite of having a hand placed on his head and receiving a prediction, to signify that he is a newly arisen Buddha. At that time, Bodhisattva Vajra Banner received the loving touch of the Buddhas’ hands upon his head.

 

After Bodhisattva Vajradhvaja had received the touch on the crown of his head, he immediately arose from meditation.

Commentary: From “At that time, all the Buddhas…” to “then immediately arose from samadhi,” these are the words of the Bodhisattva who compiled the Sutra Pitaka.

 

He said to the bodhisattvas: “Disciples of the Buddha! A bodhisattva-mahasattva has inconceivable great vows that fill the Dharma Realm and are able to save and protect all sentient beings everywhere. These vows are to cultivate and learn the dedication of all Buddhas of the past, future, and present.”

Commentary: After Bodhisattva Vajra Banner had been touched on the head by the Vajra Banner Buddhas of the ten directions, he immediately arose from the “Samadhi of the Bodhisattva’s Wisdom Light” and said to the Bodhisattvas in the Dharma assembly:

“Disciples of the Buddha! Great Bodhisattvas among the ranks of Bodhisattvas! You all have great vows, beyond the reach of imagination, vast and filling the boundless expanse of empty space throughout the Dharma Realm. There is not even a single mote of dust that is not the fulfillment of a Bodhisattva’s great vows.

“In past lives, from the very moment they first aroused the Bodhi mind, Bodhisattvas made great vows: ‘May I, life after life and in every place, save and protect all living beings everywhere, so that they may all soon attain the Buddha Way.’ Whatever their merit, whether great or small, they dedicate it all to living beings, vowing to help them attain liberation.

“After saving all living beings, Bodhisattvas go one step further: they leave behind the notion of all living beings and do not cling to any of the living beings they have delivered. To practice the Bodhisattva Way in this manner is to learn the practice of dedication carried out by the Buddhas of the past, the practice of dedication that the Buddhas of the future will carry out, and the practice of dedication that the Buddhas of the present are carrying out.

“Thus, it is ‘beyond comprehension’ because the vows they make are as deep as the sea, their essence pervades the entire Dharma Realm, and their conduct is in accord with that of the Buddhas. Thus, it is ‘great’: that is, ‘saving and protecting all living beings everywhere.’ A ‘Great Bodhisattva’ has great power of vows, great power of practice, great power of wisdom, and great compassion. Only then are they worthy of being called a Great Bodhisattva.”

 

O sons of the Buddha! How many kinds of dedication are there for a Bodhisattva Mahāsattva? O sons of the Buddha! There are ten kinds of dedication for a Bodhisattva Mahāsattva, which all the Buddhas of the three times expound together.

Commentary: O disciples of the Buddha! Do you know how many kinds of dedication of merit are practiced by great Bodhisattvas? O disciples of the Buddha! There are ten kinds of dedication practiced by great Bodhisattvas. These ten kinds of dedication are not only to be cultivated and learned by great Bodhisattvas; all the Buddhas of the three times also expound this Dharma-door.

 

What are the ten? The first is the dedication of rescuing and protecting all sentient beings while relinquishing the notion of sentient beings; the second, the indestructible dedication; the third, the dedication equal to all Buddhas; the fourth, the dedication that reaches everywhere; the fifth, the dedication of the inexhaustible treasury of merit; the sixth, the dedication of entering the good roots of equality with all; the seventh, the dedication of equally accommodating all sentient beings; the eighth, the dedication of the mark of true suchness; the ninth, the dedication of unbound, unattached liberation; and the tenth, the dedication of entering the immeasurable Dharma realm. Disciples of the Buddha, these are the ten kinds of dedication practiced by Bodhisattva Mahāsattvas, which the Buddhas of the past, future, and present have taught, will teach, and are teaching now.

Commentary: Above, it was said that great Bodhisattvas who cultivate the practice of transferring merit do so in ten ways. What are these ten? The names of the ten kinds of merit transfer are now given, with a brief explanation; the sutra text will discuss them in greater detail later.

Rescue all sentient beings and dedicate merit while relinquishing the notion of sentient beings: This is the great vow of a Bodhisattva, who wishes to rescue all sentient beings everywhere without clinging to any marks. It is the “dedication that relinquishes marks, turning from oneself toward others.” As the Diamond Sutra says:

“Thus liberate all sentient beings,” And in reality, there is not a single sentient being who has been liberated.

This means being free from the mark of dedication of merit and the mark of sentient beings. The Bodhisattva liberates all sentient beings without claiming credit, clinging to marks, or showing off. The Bodhisattva dedicates all wholesome merit and virtue to all sentient beings. To be free from all marks means to be free from attachment. If one is attached, one will become self-satisfied and arrogant. Once arrogance arises, one will never be able to open up great wisdom. The most difficult and important part of cultivation is to practice freedom from attachment and arrogance; otherwise, it is impossible to attain liberation. Attachment is like using a rope to tie oneself up, which is why one cannot be liberated. Those who are attached have narrow minds and cannot accommodate other people or things; they will absolutely never possess great wisdom or the brilliance of great wisdom. Only those who are not attached to “people, affairs, time, place, or things” can liberate all sentient beings. Free from the mark of sentient beings in dedicating merit, they will ultimately and naturally attain perfect Bodhi, return to the state of nothing to attain, achieve great enlightenment, and gain great wisdom.

**Indestructible Dedication:** What does “indestructible” mean? It means not destroying roots of goodness, good merit, the bodhi mind, the vajra mind, precepts, concentration, and wisdom, or a steadfast faith in the Triple Jewel. I dedicate all my own merit, roots of goodness, and bodhi mind to all sentient beings throughout the Dharma Realm, so that their roots of goodness, merit, bodhi mind, vajra mind, and so forth will likewise not be destroyed. I make the four great vows, just as sentient beings do. This is Indestructible Dedication.

**Dedication in Accord with All Buddhas:** I vow to learn the Dharma-gate of dedication practiced by the Buddhas of the three periods of time, following the dedications made by the Buddhas of the past, present, and future. I dedicate all the merit I have accomplished, just as the Buddhas dedicate their merit to sentient beings throughout the Dharma Realm.

**Dedication Reaching Everywhere:** “Reaching everywhere” means reaching the ultimate, that is, attaining Buddhahood. I hope to become a Buddha, and I also wish for all sentient beings to attain the Buddha Way soon. This is dedication in this way.

**Dedication to the Treasury of Infinite Merit:** Through dedication, one will bring to completion the treasury of infinite merit. Sentient beings are infinite, and merit is infinite; therefore, dedication is also infinite.

**Dedication to Entering All Equal Roots of Goodness:** Deeply enter into the understanding that all things are equal, without a discriminating mind, and enable all sentient beings to obtain roots of goodness, cultivate goodness in accord with principle, and enter the equal dedication in which principle and phenomena do not conflict.

**Dedication in Equal Accord with All Sentient Beings:** Contemplate dedicating merit to sentient beings without counting how many there are, without distinguishing between those close to us and those distant from us, between good and evil, or between the good and bad, rich and poor. I accord with sentient beings, benefit them, and equally dedicate to all sentient beings all my merit and roots of goodness.

**Dedication of the Mark of Suchness:** The seven kinds of dedication above all have marks and appearances. But Suchness is without form or marks, utterly beyond dualistic opposition and beyond words and thought. Even so, roots of goodness can accord with Suchness; therefore, this dedication exists.

**Dedication of Unbound and Unattached Liberation:** To be “unbound” and “unattached” is to live in the truth, naturally and freely, without being bound by anything, and to attain freedom and liberation. Bodhisattvas attain “liberation without bondage or attachment,” and they also hope that all sentient beings will attain the freedom of “liberation without bondage or attachment.” Therefore, they dedicate what they have attained to sentient beings throughout the Dharma Realm.

**Dedication to Entering the Limitless Dharma Realm:** Bodhisattvas deeply enter the Dharma Realm and practice immeasurable and boundless good merit. Throughout all of empty space and the Dharma Realm, there is not a single place where the Buddhas and Bodhisattvas have not bestowed the merit of giving. Bodhisattvas dedicate these roots of goodness and merit to the immeasurable and boundless sentient beings throughout the Dharma Realm.

Buddha’s disciples! The above is an explanation of the ten kinds of dedication practiced by great Bodhisattvas. The sutra passage that follows will explain them in greater detail. The Buddhas of the past, the Buddhas of the future, and the Buddhas of the present have spoken of them. The Buddhas of the future will certainly speak of them. The Buddhas of the present are now expounding the wondrous Dharma of the Ten Dedications to the Bodhisattvas. The first dedication is Rescuing and Protecting Sentient Beings While Being Free of the Mark of Sentient Beings.

 

O disciples of the Buddha! What is the great Bodhisattva’s dedication of rescuing and protecting all sentient beings while being free from the mark of sentient beings?

Commentary: Bodhisattva Vajra Banner called out, “Disciples of the Buddha! What does it mean for a great Bodhisattva to rescue and protect all sentient beings, yet dedicate merit without clinging to the mark of sentient beings?”

 

O child of the Buddha! This Bodhisattva Mahāsattva practices the pāramitā of giving, purifies the pāramitā of morality, cultivates the pāramitā of patience, arouses the pāramitā of diligence, enters the pāramitā of meditation, abides in the pāramitā of wisdom, and cultivates immeasurable roots of goodness such as great loving-kindness, great compassion, great joy, and great equanimity.

Commentary: O disciples of the Buddha! When cultivating the Bodhisattva Dharma-gate of rescuing and protecting all sentient beings while remaining free of the mark of sentient beings, you should first cultivate: Dāna Pāramitā, that is, the Perfection of Giving. Giving counteracts greed and relinquishes the defilement of greed. It gives rise to a compassionate heart that rescues and protects all sentient beings, cherishes them as oneself, and can even give oneself for their sake. Giving is of three kinds:

1. Giving material goods.
2. Giving the Dharma.
3. Giving fearlessness.

Giving material goods is divided into internal and external possessions. Internal possessions are one’s head, eyes, marrow, brain, flesh, and blood. External possessions are land, country, wife, and children. Giving the Dharma means expounding the sutras and teaching the Dharma for sentient beings, instructing and transforming all sentient beings. A sutra says: “Of all offerings, the offering of the Dharma is supreme.” Giving the Dharma to others is the highest of all forms of giving. The gift of fearlessness means continually helping them not to be afraid and giving them a sense of peace. By practicing the Paramitas in this way, one will reach the other shore of Nirvana. Next: The Perfection of Pure Śīla: “Pure” means clean and free from defilement. Śīla is a Sanskrit word translated as “precepts,” that is, the rules all disciples must observe. The important points of the precepts are:

“Do not commit any evil;
Devote yourself to doing good.”

“Diligently cultivate precepts, concentration, and wisdom;
Eliminate greed, anger, and delusion.”

Keep the precepts strictly; keep them pure. Purity is like the full moon on the fifteenth day, without the slightest blemish. Those who practice the Way and keep the precepts pure—even if they do not become humans or heavenly beings—will certainly be born into a wealthy family in the human realm. This is also the provision for reaching the far shore of Nirvana.

Cultivating the Kṣānti Pāramitā: “Kṣānti” is also a Sanskrit word, translated as “patience.” Patience means forbearance, acceptance, and endurance. A patient person remains calm and composed toward others, treats them with tolerance and magnanimity, and has a gentle, pleasant countenance. They never glare furiously at people, erupt in anger like thunder, or flare up like a volcano. Patience means being able to endure beatings and scolding without harboring thoughts of revenge, remaining calm and taking no offense. Bodhisattvas cultivate patience with beings and patience with the Dharma, and ultimately perfect the patience with the non-arising of dharmas. This, too, is merit that reaches the other shore of Nirvana.

Giving rise to the Vīrya Pāramitā: As Bodhisattvas cultivate the six perfections and myriad practices, they give rise to diligence at all times. They strive valiantly without pause or backsliding, hoping to realize the path swiftly and save sentient beings.

Entering the Dhyāna Pāramitā: Bodhisattvas enter deep meditation and cultivate the method of contemplative practice, increasing their wisdom and attaining inconceivable spiritual powers. They act freely and at ease, liberate sentient beings, and ascend together to the other shore of Nirvana.

Abiding in the Prajñā Pāramitā: “Abiding” means not departing from it. As Bodhisattvas cultivate the six perfections and myriad practices, none of these perfections or practices is separate from wisdom. Thus, “Use wisdom to transform emotion, and let Prajñā guide all practices.” Without Prajñā, one is like a person without eyes, unable to understand anything—so how could one practice the Bodhisattva path and teach and transform sentient beings? Therefore, one must cultivate “文字 Prajñā,” give rise to “Contemplative Prajñā,” and accord with “True-Mark Prajñā,” in order to complete Buddhahood and reach the other shore of Nirvana. In the end, one must still cultivate the four immeasurable minds: the immeasurable mind of loving-kindness, the immeasurable mind of compassion, the immeasurable mind of joy, and the immeasurable mind of equanimity. Great Bodhisattvas cultivate immeasurable and boundless roots of goodness, as stated above.

 

When cultivating roots of goodness, form this thought and say: “May these roots of goodness benefit all sentient beings everywhere, causing them all to become pure and attain the ultimate, forever free from the immeasurable suffering of the hells, hungry ghosts, animals, and the realm of King Yama, and so forth.”

Commentary: Great Bodhisattvas, when cultivating all kinds of roots of goodness and merit, think in their hearts: “May all the roots of goodness and merit I have cultivated benefit all sentient beings, enabling every sentient being to attain purity, to attain true purity, without the slightest defilement, and to reach the ultimate state of Buddhahood. May they forever be free from the suffering of the hells, the anguish of the hungry ghost realm, the hardships of the animal realm, and the suffering overseen by King Yama. May they be far removed from every kind of immeasurable suffering and anguish.”

 

When the Bodhisattva Mahāsattva plants wholesome roots, he dedicates his own wholesome roots in this way: “May I become a shelter for all sentient beings, so that they may be freed from all kinds of suffering and distress.”

Be a protector for all sentient beings, so that they may all be liberated from every affliction. Be a refuge for all sentient beings, so that they may all be free from every fear.

Because he serves as a guide for all sentient beings, enabling them to attain omniscience.

Because he brings peace to all sentient beings and enables them to attain the ultimate place of peace and security.

Be a light for all sentient beings, enabling them to attain the light of wisdom and dispel the darkness of ignorance.

Because he is a torch for all sentient beings, dispelling all their darkness of ignorance.

Because he is a lamp for all sentient beings, enabling them to abide in the place of ultimate purity.

Because he serves as a Guide for all sentient beings, leading them to enter the true Dharma.

Because he serves as a great guide to all sentient beings and bestows upon them unobstructed great wisdom.

O son of the Buddha! The Bodhisattva Mahāsattva dedicates all roots of goodness in this way, benefiting all sentient beings equally and ultimately enabling them all to attain omniscience.

Commentary: Great Bodhisattvas, when they cultivate the Bodhisattva path and practice the practices of the Ten Dedications, they plant roots of goodness with sincere care, “doing no evil and wholeheartedly doing good.” They have never thought that a small good deed should be left undone, or that a small evil deed should be done. When Bodhisattvas plant roots of goodness in this way, they plant them in the bodies and minds of sentient beings. If there were no sentient beings, Bodhisattvas would have nowhere to plant roots of goodness; therefore, they must dedicate them for the sake of sentient beings. When Bodhisattvas plant roots of goodness in the bodies of sentient beings, they are cultivating the Bodhisattva path and the path to bodhi, and only then can they plant roots of goodness extensively. If they do not cultivate the Bodhisattva path, they cannot plant roots of goodness either. Bodhisattvas plant roots of goodness extensively, yet they must still be free of the mark of planting roots of goodness. Therefore, they must dedicate them to “ultimate reality.” Ultimate reality means that nothing is to be found. In short, it means planting roots of goodness without clinging to them. Only by being free of all clinging and all bonds can one attain liberation. When Bodhisattvas plant roots of goodness, they dedicate them in this way: “I should become a dwelling place for sentient beings, sheltering them from sun and rain and enabling them to dwell within. I should help them avoid all kinds of suffering and distress, such as hunger, thirst, heat, and cold.” There are three kinds of suffering: the suffering of suffering, the suffering of change, and the suffering of conditioned existence.

There are also the eight kinds of suffering and immeasurable kinds of suffering. The Bodhisattva makes this dedication of merit: “I must always protect all sentient beings, ensuring that they suffer no harm. I must rescue and protect all sentient beings, enabling them to leave suffering and attain happiness. I must uphold and protect all sentient beings, enabling them all to attain liberation. Liberation puts an end to all afflictions and enables them all to attain true purity.”

The Bodhisattva makes this dedication of merit: “I must enable all sentient beings to have a refuge for their bodies and a place to rely on for their minds, and be a refuge for them, so that they may leave behind all threats and fears and have somewhere to turn.”

The Bodhisattva makes this dedication of merit: “I must serve as a signpost pointing all sentient beings toward right certainty, and as the great path of the true Dharma for them to follow, enabling all sentient beings to proceed along this great path and reach the ground of wisdom without hindrance.”

The Bodhisattva makes this dedication of merit: “I must be a place of safety for all sentient beings, enabling them all to attain true security, peace, and happiness.”

The Bodhisattva makes this dedication of merit: I must be a light for all beings, enabling them all to attain the light of wisdom and completely dispel all the darkness of ignorance and delusion. The Bodhisattva dedicates merit in this way: I must be a blazing torch for all beings, to dispel their ignorance and darkness. The Bodhisattva dedicates merit in this way: I must be a great, bright lamp for all beings, enabling them all to abide in pure and true Buddha-lands. The Bodhisattva dedicates merit in this way: I must be a guide for all beings, to lead them along the right path and bring them to the true, formless path of the right Dharma. The Bodhisattva dedicates merit in this way: I must be a great guide for all beings, teaching and transforming all beings throughout the ten directions and bestowing upon them great, perfect, unobstructed wisdom, dispelling all their ignorance and darkness.

O disciples of the Buddha! The Great Bodhisattva dedicates all the various roots of goodness that He has cultivated in the ways described above. He regards all beings throughout the ten directions equally, without distinction, and benefits them all equally, so that every being everywhere receives benefit and can ultimately attain Buddhahood.

 

O disciples of the Buddha! The Bodhisattva Mahāsattva dedicates merit toward protecting those who are not his friends, treating them no differently from his friends. Why? Because the Bodhisattva Mahāsattva has entered the equal nature of all dharmas and does not give rise, even for a single moment, to the thought that any sentient being is not his friend. Even if a sentient being gives rise to a mind of enmity and harm toward the Bodhisattva, the Bodhisattva still looks upon that being with eyes of loving-kindness and is never angry. He acts as a good spiritual friend to all sentient beings, expounds the True Dharma, and leads them to practice it.

Commentary: Disciples of the Buddha! When great Bodhisattvas encounter ordinary people who are not related to them or their friends, and who are suffering misfortune and hardship, they protect and safeguard them and dedicate their roots of goodness to them just as they do to their own relatives and friends, regarding everyone equally, without the slightest trace of discrimination. This is because Bodhisattvas cultivate the practice of equality, arousing great compassion without conditions and great compassion based on the sameness of all beings, and treating all sentient beings equally. Thus, in the eyes of Bodhisattvas, there is no distinction between those who are close or distant, near or far, loved or hated; they protect and dedicate their merit to all equally. Why is this? Great Bodhisattvas have entered into the equal nature of all dharmas and clearly understand that “all dharmas are equal; there is no high or low.” Therefore, they have no notion of closeness or distance, nearness or remoteness, love or hate, and naturally and freely treat all sentient beings equally.

Bodhisattvas not only treat all sentient beings with a mind of great compassion; they do not even give rise to a single thought of regarding someone as not being a relative or friend. They never think, “This sentient being has no relation to me; that one is my relative; I like this person, and I dislike that one.” Bodhisattvas regard all sentient beings as their parents in past lives and as Buddhas of the future. Even if sentient beings harbor resentment toward a Bodhisattva where the Bodhisattva is, or think of killing the Bodhisattva, the Bodhisattva still regards them with a compassionate mind and feels pity for them. The Bodhisattva will never harbor resentment toward sentient beings, seek revenge on them, or punish them. The Bodhisattva’s heart feels compassion for ignorant sentient beings who create karma and undergo its retribution as though in a dream. Why resent them? There is only forgiveness. Therefore, it is said: “The Buddhas and Bodhisattvas do not see the faults of sentient beings.” Bodhisattvas forgive sentient beings with compassion and treat them with patience and generosity. They serve as good spiritual friends to all sentient beings. Whatever difficulties sentient beings may face, Bodhisattvas help them resolve them. They are always expounding the true Dharma to sentient beings and teaching them, so that all sentient beings may believe in and accept the true Dharma, arouse the mind of bodhi, and practice and learn all the Buddha’s teachings.

 

Just as the great ocean cannot be altered or corrupted by any kind of poison, so it is with the Bodhisattva. All the foolish and ignorant, lacking wisdom, unmindful of kindness and virtue, angry and malicious, arrogant and conceited, blind and deaf in their hearts, and unaware of the wholesome Dharma—beings of these evil kinds, though they harass and afflict in various ways, cannot disturb or unsettle the Bodhisattva.

Commentary: In their dealings with sentient beings, Bodhisattvas have hearts of compassion as vast as the ocean. The ocean is vast and holds all things; from time immemorial, it has never changed. No matter what method you use to destroy it, you cannot harm it in the slightest. If you wish to change it, you cannot change it at all. Even if you pour in every kind of poison, you cannot poison it. A Bodhisattva’s heart is just like the ocean: no matter what attitude sentient beings adopt toward them, it cannot change their compassionate state of mind.

Most sentient beings neither understand nor know; they are foolish and deluded, without true wisdom. Relying on a little cleverness, they instead obstruct true wisdom. Even when a good spiritual teacher painstakingly instructs them, they do not know how to “recognize kindness and repay virtue.” Instead, they grow angry and fierce, harboring a wolfish, poisonous heart and refusing to heed the teaching. “Poisonous” means that resentment in the heart has reached its extreme. Sentient beings who are so hateful and vicious are sure to be arrogant in their manner: conceited and discourteous toward others, wildly presumptuous and self-important, believing themselves to be supreme.

The minds of people like this are as if shrouded in darkness: their eyes see nothing, and they cannot distinguish right from wrong. Their minds are obscured by ignorance, so they do not recognize wholesome Dharma, nor do they recognize good spiritual teachers—even when standing face-to-face with them. That is why it is said that such sentient beings are foolish and without wisdom, and Bodhisattvas can only feel compassion for them.

Such evil sentient beings use every kind of method to oppress and torment Bodhisattvas, yet they cannot disturb a Bodhisattva’s power of concentration or scatter their compassionate heart. They cannot make a Bodhisattva’s mind waver and become scattered, or change their original resolve.

 

For example, when the Sun Deva appears in the world, it is not hidden and unseen because those born blind cannot see it. Nor is it hidden and unseen because it is covered and obstructed by such things as Gandharva cities, Asura hands, the trees of Jambudvipa, lofty cliffs, verdant valleys, dust and mist, smoke and clouds. Nor is it hidden and unseen because the seasons change. The Bodhisattva Mahāsattva is likewise.

Commentary: Earlier, the ocean was used as an example to illustrate that a Bodhisattva’s mind is as deep, substantial, and vast as the ocean. No matter how sentient beings treat the Bodhisattva, the Bodhisattva does not become disturbed or harbor hatred, because great loving-kindness and compassion come first in His mind.

Now Bodhisattva Vajra Banner gives another example: It is like the sun appearing in the world and shining everywhere. Suppose someone is born blind and cannot see anything. Such a person is called congenitally blind. He cannot see the sun, nor does he know what it looks like. If someone tells a congenitally blind person that the sun is square, does that person know what a square looks like? If someone tells him that the sun is triangular or rectangular, he still would not know, nor could he guess whether that person was speaking correctly or not.

Yet the sun does not hide itself and cease to appear in the world just because the congenitally blind cannot see or know it. It continues to hang in the sky, radiating warm light and shining throughout the world. Nor does it fail to appear because of the cities, palaces, and buildings conjured by the Gandharvas. The Gandharvas are one of the eight classes of celestial beings and serve as musicians for the god Indra. These illusory cities appear over the ocean or above the deserts when the air is warm and clear; they are called phantom cities.

The hands of the asuras can cover the sun. The various trees of Jambudvipa can also cover the sun. Mountains towering into the sky and shrouded in clouds and mist can cover it as well. There are also deep caves where the sun cannot be seen. Or great quantities of dust, fog, thick smoke, clouds, and the like can all obscure and obstruct the sun. But the sun does not hide itself and cease to appear because of these conditions. It suffers no obstruction and shines forever in the world.

A Great Bodhisattva is just like the sun. He will never stop practicing, cease following the Bodhisattva path, or stop rescuing and teaching sentient beings because of obstacles. No matter what means sentient beings use to harm, obstruct, disturb, or torment Him, He will not be deterred; He will continue courageously and diligently on the Bodhisattva path.

 

Possessing great merit and virtue, his mind was profound and vast. He observed with right mindfulness and never retreated or faltered. Desiring to perfect merit and wisdom, he aroused an earnest aspiration for the supreme and excellent Dharma. The light of Dharma shone everywhere, and he saw all meanings. In all Dharma-gates, his wisdom was自在. He constantly cultivated wholesome Dharmas for the benefit of all sentient beings, never once giving rise to the thought of abandoning them. He did not abandon them or fail to dedicate merit because their dispositions were base and evil, their views wrong, their minds clouded by anger, and they were difficult to tame.

Commentary: The reason the Bodhisattva displays the qualities mentioned above is that the Bodhisattva possesses great merit and virtue. Because of this merit and virtue, the Bodhisattva has never feared suffering and hardship. These are virtues accumulated and perfected while practicing the Bodhisattva path. The Bodhisattva’s mind is as vast and deep as the sea. The radiance of the Bodhisattva’s compassion, which benefits the world, shines over all things like the sun. The Bodhisattva treats people and things equally, as if they were the Bodhisattva’s own self, and observes both phenomena and principles with right mindfulness. The Bodhisattva takes as the guiding principle the firm resolve to save the world and teach sentient beings. The Bodhisattva does not become discouraged because sentient beings are stubborn and difficult to teach, nor submit to power and coercion. The Bodhisattva does not bow the head when faced with hardship and adversity. At any time and in any circumstances, the Bodhisattva is never intimidated or enticed into changing conduct or retreating. Why can the Bodhisattva refuse to yield in this way? Because the Bodhisattva has great vows—vows arising from the depths of the heart. The power of these vows guides the Bodhisattva bravely forward, with the aspiration to fulfill the vow, enabling the Bodhisattva to strive diligently without slacking. This is also in order to attain ultimate merit and virtue and true wisdom.

In summary, this means wishing to attain complete merit and perfect wisdom. Just as with the various superior Dharma practices discussed earlier, He resolved wholeheartedly to study and practice them, and was willing to persevere in practicing them without laziness. Because His aspiration to seek the superior Dharma never faltered or gave way, He attained the Dharma-light that shines everywhere. With clear, luminous right understanding of the principles, He thoroughly comprehended and penetrated all Dharmas with His wisdom, and freely and effortlessly practiced those Dharma practices.

Why must a Bodhisattva constantly practice the Dharmas? For the sake of all sentient beings, hoping always to benefit them, He practices wholesome Dharmas. From time immemorial, a Bodhisattva has never forgotten sentient beings for the sake of His own benefit; He would not even accidentally form the thought of abandoning them. At all times, He thinks of teaching and transforming sentient beings and helping them attain liberation.

When a Bodhisattva cultivates the Bodhisattva practices and follows the Bodhisattva path, He must do so among sentient beings in order to accumulate all merit. Without sentient beings, a Bodhisattva would have no one upon whom to cultivate merit and establish virtue, and no opportunity to fulfill the Bodhisattva path. Nor does a Bodhisattva abandon sentient beings and cease teaching them because they are wicked by nature. He still thinks of every possible way to skillfully guide them and help them reform their evil ways and turn toward goodness.

This wicked nature of sentient beings is rampant in their minds, which are full of erroneous knowledge and views, great anger, and intense hostility. They do not see the truth or awaken to the right path. In all matters and principles, the Middle Way is what is correct. What is called the Middle Way? It means neither going to excess nor falling short, and not deviating to either side. This is the definitive meaning of the Middle Way. If one leans to one side, one falls into error. Great anger and rage, and self-centeredness in the heart—turbidity is ignorance, and it is not easy to subdue. Because sentient beings of this kind are wicked by nature, no matter how they are taught and transformed, they will not believe or accept the teachings.

Although a Bodhisattva encounters such stubborn, ignorant sentient beings, who are difficult to tame and subdue, He must not fail to save them, abandon them, or refrain from dedicating merit to them. A Bodhisattva does not act this way. Even if they are difficult to save and teach, stubborn and wicked, a Bodhisattva must still use the utmost patience to save and teach them, helping them reform their evil ways and turn toward goodness. Whatever roots of goodness and merit He accumulates through practice, He dedicates at all times to sentient beings of this kind.

 

They adorn themselves with the armor of the Bodhisattvas’ great vows to rescue and protect sentient beings, never retreating. They do not retreat from the Bodhisattva practices or abandon the path to enlightenment because sentient beings do not know how to repay kindness. They do not abandon any wholesome roots that accord with reality because they share a place with ordinary and foolish people. They do not grow weary of or averse to sentient beings because they repeatedly commit evil deeds that are difficult to bear.

Commentary: Through what strength does the Bodhisattva remain unafraid of hardship and never give rise to thoughts of retreat? It is through the great vows made in the past, together with the great vow renewed in this life—“I vow to guide across the boundless beings”—which serve as the Bodhisattva’s armor. In ancient times, soldiers went out to battle wearing armor to protect themselves. The meaning is that the Bodhisattva uses great vows as armor to protect body and mind, and so remains unafraid and does not retreat.

The Bodhisattva accumulates roots of goodness and merit through practicing the Bodhisattva path, using them as the means to adorn the fruit of enlightenment. The Bodhisattva’s great vow is to rescue and protect all beings. The Bodhisattva is unafraid of hardship, never retreats, and takes rescuing and protecting beings as the purpose of their life. Nor does the Bodhisattva retreat or relinquish the aspiration for enlightenment and cease practicing the Bodhisattva path just because beings do not know how to “be grateful and repay kindness.”

Beings are foolish and ignorant, lacking wisdom; their words and actions contradict one another, they cannot distinguish good from bad, and they do not know how to be grateful. Instead, they slander the Three Jewels. Yet the Bodhisattva does not therefore abandon beings or give up the path to enlightenment. Nor does the Bodhisattva join foolish, ignorant ordinary people, stop cultivating, and thereby relinquish all roots of goodness in keeping with principle and reality.

The Bodhisattva does not find it hard to endure when beings repeatedly give rise to fiercely misguided thoughts, and so become weary of them. The Bodhisattva does not become weary of beings because they are difficult to guide and subdue. The Bodhisattva takes such faults in beings as perfectly ordinary and does not regard them as strange. The Bodhisattva continues to maintain a compassionate mind and resolve toward all beings, teaching them patiently, no matter how many ages it takes, until the stubborn are surely subdued and their faults and evils are transformed into goodness and cease.

 

Why is this? It is like the Sun Deva, who does not appear in the world merely for the sake of one thing. Likewise, the Bodhisattva Mahāsattva does not cultivate wholesome roots and dedicate them to unsurpassed, complete, perfect enlightenment merely for the sake of one sentient being. Rather, he cultivates wholesome roots and dedicates them to unsurpassed, complete, perfect enlightenment for the sake of universally rescuing and protecting all sentient beings.

Commentary: What causes Bodhisattvas to endure hardship without fear and always wish to save and protect sentient beings? Why do they never retreat from the resolve for enlightenment, grow weary, or abandon sentient beings? Do not think that only great Bodhisattvas have such steadfast vows. Even a spiritual benefactor who teaches sentient beings encounters these differences: Some sentient beings have very good roots of goodness and heed instruction. Tell them to bow to the Buddha, and they bow to the Buddha; tell them to read the Sutras, and they read the Sutras. They continually train in the Buddhadharma under the guidance of a spiritual benefactor, and before long they will receive great benefit. Some sentient beings are initially very sincere and receptive to instruction, but after a period of time they change and leave their spiritual benefactor and the Buddhadharma. They are like seeds that stop growing and may even wither away. There are also sentient beings with evil natures who do not heed instruction. Yet when sentient beings have such different natures, does the spiritual benefactor abandon those who are difficult to teach and teach only those who are easy to teach? No! The spiritual benefactor’s mind is just like that of a great Bodhisattva: they absolutely do not abandon degenerate sentient beings and take in only the good ones. They still regard them all equally and teach and save them all. Bodhisattvas do not abandon sentient beings; they are like the sun. The sun does not appear in the world because of one particular thing, or any one thing. Rather, it appears in the world for the sake of all things, everything that exists. Great Bodhisattvas are also like the sun. They do not cultivate various roots of goodness and dedicate them to unsurpassed, complete enlightenment solely for the sake of one sentient being. Rather, they cultivate roots of goodness to save and protect all sentient beings. For the sake of all sentient beings in the worlds of the ten directions, they practice and accumulate roots of goodness just as they themselves do, dedicating them toward the attainment of unsurpassed, complete enlightenment.

 

Thus, not merely to purify one Buddha-land, not merely to believe in one Buddha, not merely to see one Buddha, and not merely to understand one Dharma, do they arouse great wisdom and vows and dedicate [their merit] toward Anuttara-samyak-sambodhi. Rather, to purify all Buddha-lands everywhere, to believe in all Buddhas everywhere, to serve and make offerings to all Buddhas everywhere, and to understand all the Buddha-Dharma everywhere, they generate great vows, cultivate all roots of goodness, and dedicate [their merit] toward Anuttara-samyak-sambodhi.

Commentary: The meaning of the sutra passage is as explained above. When a Bodhisattva cultivates roots of goodness, the motivation for generating the mind of dedication is not merely to purify one Buddha-land, have faith in one Buddha, wish to see one Buddha, or understand one kind of Buddhadharma. Rather, the Bodhisattva gives rise to the power of great wisdom and vows to dedicate those roots of goodness toward Unsurpassed, Proper and Equal Enlightenment. The Bodhisattva wishes to purify every Buddha-land, have faith in all Buddhas throughout the ten directions and the three periods of time, serve and make offerings to all Buddhas throughout the ten directions and the three periods of time, and understand all Buddhadharma. Only then does the Bodhisattva make great vows, cultivate all kinds of roots of goodness, and dedicate them toward the fruition of Unsurpassed, Proper and Equal Enlightenment.

Thus, we can see that the Bodhisattva has not the slightest trace of selfishness. The Bodhisattva does not cultivate roots of goodness or generate the mind of dedication for the sake of becoming a Buddha. The Bodhisattva makes great vows for the sake of all living beings, and cultivates roots of goodness and generates the mind of dedication so that every living being may attain the Buddha Way together. The Bodhisattva dedicates these roots of goodness toward the fruition of Buddhahood—Unsurpassed, Proper and Equal Enlightenment.

 

O disciples of the Buddha! The Bodhisattva Mahāsattva takes all the Dharma of the Buddhas as the object of contemplation and arouses a vast mind, an irreversible mind, and, throughout immeasurable kalpas, cultivates the rare and difficult-to-attain treasure of the mind, which is wholly equal to that of all the Buddhas. Thus contemplating all roots of goodness, the Bodhisattva has pure faith and steadfast great compassion, and with a profound mind, a joyful mind, a pure mind, a supreme mind, a gentle mind, a loving and compassionate mind, a sympathetic mind, a protective mind, a beneficial mind, and a mind that brings peace and happiness, truly dedicates them universally for the sake of all sentient beings—not merely in words.

Commentary: Bodhisattva Vajradhvaja called out to the Buddha’s disciples: “A Great Bodhisattva wholeheartedly seeks the Buddhadharma. From the moment the Buddhadharma becomes the aim of his cultivation, he ‘takes all the Buddhas’ teachings as the objects of his aspirations.’ All the wondrous teachings spoken by the Buddhas are what he seeks. Because he seeks to obtain the Buddhadharma, he gives rise to a vast resolve that extends to the end of space and throughout the Dharma Realm. No matter what difficulties or blows he encounters, he never changes or abandons the bodhi mind he has aroused.

“Bodhisattvas are not like ordinary people, who rejoice when circumstances are favorable and diligently cultivate, but retreat when circumstances are adverse. For immeasurable kalpas, the Great Bodhisattva has cultivated and accumulated the ‘precious mind,’ a rare treasure in the world that is not easily attained. The precious mind is the mind-dharma, the Dharma-gate of the mind-ground, and the mother of all Buddhas; therefore, it is called the ‘precious mind.’ If this precious mind is cultivated and attained, it is equal to the Buddhas, without any difference.

“The Great Bodhisattva uses the Dharma-gate of the mind-ground to contemplate the accumulation of all roots of goodness. He believes without doubt in the teachings spoken by the Buddhas; his root of faith is both firm and pure. His great compassionate mind is steadfast and unwavering, and he regards all beings as one with himself. Hence, ‘great kindness without conditions, great compassion for all as one body.’ He must show kindness even to those with whom he has no affinity. With ‘great compassion for all as one body,’ he sees all beings as one and the same, making no distinction between them and himself. This is the ‘great compassionate mind.’ The great compassionate mind is not temporary; it must always remain firm.

“He uses a profound mind to seek the Buddhadharma. He uses a joyful mind to seek the Buddhadharma. He uses a pure mind to seek the Buddhadharma. He uses a supreme mind to seek the Buddhadharma. He uses a gentle and pliant mind—that is, a patient mind. To teach and transform beings requires patience. He uses a compassionate mind to save and liberate beings. Out of pity for beings caught in suffering and distress, he arouses the bodhi mind to protect all beings.

“The mind of embracing and protecting: ‘embracing’ means to take in, and ‘protecting’ means to keep in mind and care for. It means protecting beings and holding them in compassion. There are two methods of embracing and taking in:”

– First, use the method of subduing for obstinate sentient beings.

– Second, toward virtuous sentient beings, use gentle methods to embrace and guide them.

The Bodhisattva’s mind of embracing and protecting others is a skillful means used for their benefit. Although the Bodhisattva places compassion first, He does not apply it indiscriminately.

A mind intent on benefiting others: In every thought and impulse, the Bodhisattva acts with the benefit of all sentient beings as His guiding principle.

A mind intent on peace and happiness: Wherever He goes, the Bodhisattva works for the benefit of sentient beings and also seeks peace and happiness for them, enabling them all to live in peace and make a good living, and to constantly practice the Noble Eightfold Path.

Whatever merit and virtue the Bodhisattva practices, He sincerely dedicates it universally to all sentient beings, wishing that they may all receive the benefits of that dedication. The Bodhisattva loves others as Himself, making no distinction between those who are close or distant, here or there. He does not merely speak of dedication without sincerity in His heart. The Bodhisattva’s mind and speech are one: whatever He thinks in His heart, He says with His mouth. He is unlike sentient beings, whose mouths say one thing while their hearts mean another. Thus it is said, “He does not merely speak empty words.”

 

O son of the Buddha! When the Bodhisattva Mahāsattva dedicates all roots of goodness, he thinks thus: “By my roots of goodness, may all beings in every realm of existence attain purity. May their merit be perfected, indestructible, and inexhaustible. May they always be respected and never forget right mindfulness. May they attain definitive wisdom and possess immeasurable knowledge. May all the merits of their bodily, verbal, and mental actions be perfected and adorned.”

Commentary: Disciples of the Buddha! When a Great Bodhisattva dedicates the roots of goodness cultivated through their practice to all sentient beings, they think in their mind and continually recite aloud: “I dedicate all the roots of goodness I have cultivated to all sentient beings.” This refers to all sentient beings throughout the nine realms of existence. The Bodhisattva hopes that they will all attain purity, that the merit they cultivate will soon be perfected, and that it will not be destroyed by anyone, but remain as firm as a vajra. Their roots of goodness will never be exhausted. They will always be respected by others, never forget right mindfulness, and never give rise to even the slightest wrong thought. They will attain decisive wisdom and immeasurable, boundless wisdom. The merit of the three karmic actions of body, speech, and mind will all be purified. All their merit will soon be perfected and adorn enlightenment.

 

He further thinks thus: “By this wholesome root, may all sentient beings serve and make offerings to all the Buddhas, with none passing them by. May their pure faith in the Buddhas remain unshaken. May they hear the true Dharma, dispel all doubts and confusion, remember and retain it without forgetting, and practice in accordance with its teachings. May they develop reverence for the Tathāgata, purify their bodily actions, and abide in immeasurable, vast wholesome roots. May they forever be free from poverty and be fully endowed with the seven riches.”

Commentary: Great Bodhisattvas, when practicing dedication, think as follows: “I vow to dedicate all the roots of goodness I have cultivated to all sentient beings. I hope that all sentient beings will serve and make offerings to every Buddha, without failing to serve and make offerings to even a single Buddha or two Buddhas. When they come to the bodhimandas of the Buddhas of the three periods of time in the ten directions, may they immediately give rise to pure faith, and may no circumstance whatsoever harm their pure faith. I hope that you will constantly hear the true Dharma and dispel your past doubts, so that from now on not even the slightest doubt remains. Once you have heard the true Dharma and dispelled your doubts, may you remember it forever without forgetting, receive it in your mind and uphold it in your conduct, honor and illuminate the true Dharma, and practice in accordance with reason and the methods taught by the Buddha.

“At the Tathagata’s bodhimanda, Bodhisattvas continually give rise in their hearts to reverence, sincerity, and care. In their conduct, they are always careful to keep the three karmas of body, speech, and mind pure. Not only do they refrain from the bodily karma of killing, stealing, and sexual misconduct; they do not transgress the three karmas even in the subtlest ways. Thus the Bodhisattvas’ bodily karma is always pure. Amid boundless, infinite realms, they remain composed in body and mind and cultivate great roots of goodness extensively. They carry out every good deed, great or small. As a result, Bodhisattvas are forever free from poverty, and all seven kinds of wealth are complete and abundant. The seven kinds of wealth are:

– The wealth of faith.
– The wealth of virtue.
– The wealth of learning.
– The wealth of shame.
– The wealth of moral dread.
– The wealth of wisdom.
– The wealth of generosity.

This is called the Seven Noble Treasures. Another name for them is the Seven Dharma Treasures: the treasure of faith, the treasure of diligence, the treasure of precepts, the treasure of shame and moral conscience, the treasure of learning, the treasure of concentration and wisdom, and the treasure of giving. A Bodhisattva possesses these seven kinds of treasure: on the one hand, making use of them personally, and on the other, helping sentient beings cultivate roots of goodness. Once they have roots of goodness, they will have wealth. Thus it is said that, with the seven treasures complete, one is forever free from poverty.

 

In the presence of all Buddhas, constantly following and cultivating their teachings, they accomplish immeasurable supreme and wondrous roots of goodness, awaken to equality, abide in all-knowing wisdom, and regard sentient beings equally with unobstructed eyes. Their bodies are adorned with all the marks, without the slightest flaw. Their speech is pure and wondrous, their merits and virtues complete, their faculties subdued, their ten powers perfected, and their wholesome minds fulfilled, abiding without dependence. They cause all sentient beings to universally attain the bliss of Buddhahood, attain immeasurable abidings, and abide where the Buddhas abide.

Commentary: When the Bodhisattva dwelt at the place of enlightenment, He often studied the Dharma with the Buddha and never wasted even a moment of time. Because He diligently studied and practiced, He attained immeasurable, wondrous and inconceivable roots of goodness, supreme and excellent. These roots of goodness can enable one, from the very moment one first brings forth the aspiration, to attain Perfect Enlightenment. That is, when you bring forth the bodhi mind, you can realize the Buddha’s wondrous spiritual powers and functions; hence they are called supreme and wondrous roots of goodness.

The Bodhisattva diligently studied and practiced with the Buddha, and equally awakened to and understood all dharmas. He thoroughly understood and penetrated the true aspect of all dharmas, which are perfectly interfused and unobstructed. His wisdom was equal to the Buddha’s, so this is called equality; hence it says, “abides in all-knowing wisdom.”

The Bodhisattva gazed equally upon all sentient beings with eyes free from every obstruction. His mind had never made distinctions: He did not distinguish whether sentient beings had roots of goodness or not, or whether they were easy to teach and transform or not; He regarded them all alike. The Bodhisattva cultivated the Dharma gate of impartial compassion and possessed all the marks. He adorned His body with the thirty-two marks and eighty auspicious characteristics, without the slightest blemish. “Adorning the body with all the marks” is the result of adorning the body with precepts. Because He was able to uphold all the precepts—which also means “doing no evil and diligently doing all good”—He attained “all the marks adorning the body,” like beautiful jade.

As the Bodhisattva cultivated good physical marks, He also cultivated a clear, pleasing voice, so that all sentient beings who heard it rejoiced. Through explaining sutras and expounding the Dharma, He gathered in immeasurable sentient beings and guided them to take refuge in the Proper Dharma. The merit of liberating beings was thus very quickly perfected.

The faculties are subdued. The faculties are the six faculties: eyes, ears, nose, tongue, body, and mind. To subdue them means that the six faculties are not turned by the six objects, and are not disturbed by external circumstances. The ten powers are perfected. The ten powers are the Buddha’s ten kinds of power.

1. The power of knowing what is and is not possible.
2. The power of knowing the karmic results of the three times.
3. The power of knowing all dhyānas, liberations, and samādhis.
4. The power of knowing the superior and inferior faculties.
5. The power of knowing the various dispositions.
6. The power of knowing the various realms.
7. The power of knowing the paths leading to all destinations.
8. The power of the unobstructed divine eye.
9. The power of knowing past lives without outflows.
10. The power of knowing the permanent eradication of habitual tendencies.

Because all the faculties have been tamed, one is able to accomplish the ten powers and functions of a Buddha, and the wholesome mind naturally becomes complete. At this state, all the fundamental activities of one’s own nature are cultivation without cultivating. Extending to the end of space and throughout the Dharma realm, where is not a Bodhisattva’s place of enlightenment? There is nowhere to rely upon. This enables all sentient beings everywhere to attain the peace and happiness of a Buddha, just like the Buddha. The Buddha’s bliss has ten kinds:

1. The Buddha’s abode of bliss is inconceivable: it cannot be grasped by thought or discussed in words. The Buddha dwells in peaceful bliss in the Pure Land of Eternally Quiescent Light.
2. The Buddha’s blissful samādhi has no equal.
3. The bliss of great compassion is immeasurable.
4. The bliss of liberation of all the Buddhas.
5. The bliss of great supernatural powers has no bounds.
6. The bliss of great sovereignty is most supreme and honored.
7. The bliss of immeasurable power is vast and ultimate.
8. The bliss of quiescence is apart from all perceptions.
9. The bliss of unobstructed abiding is abiding always in right concentration.
10. The bliss that does not change is the practice of the nondual path.

These are the ten kinds of the Buddha’s bliss. They are also the fruits of the path that all practitioners seek and wish to attain. May all of you whose faith is firm and steadfast, and who strive with courage and diligence, soon attain true bliss like the Buddha. Bodhisattvas hope that all sentient beings will attain true bliss like the Buddha and will also attain an abode of immeasurable peace and security. What is called an abode of peace and security? Dwelling where the Buddha dwells is the abode of constant bliss and peace. Dwelling in the Pure Land of Eternally Quiescent Light, one always enjoys peaceful bliss; therefore, it is called an immeasurable abode.

The Buddha’s abidings also have ten kinds:

1. The Buddhas’ abodes are inconceivable.
2. They constantly abide in great compassion.
3. They abide in various bodies, carrying out the works of the Buddhas.
4. They abide in an impartial mind, turning the pure Dharma wheel.
5. They abide in the four kinds of eloquence, teaching immeasurable Dharma.
6. They abide in all the inconceivable Buddha-dharmas.
7. They abide in pure sounds that pervade immeasurable realms.
8. They abide in the profound Dharma Realm, which cannot be expressed.
9. They abide in manifesting all supreme spiritual powers.
10. They abide in the ability to reveal the Dharma without obstruction.

 

O child of the Buddha! When a Bodhisattva Mahāsattva sees sentient beings committing evil deeds and suffering great hardships, and because of these obstructions they do not see the Buddha, hear the Dharma, or know the Saṅgha, the Bodhisattva thinks: “I should go among those evil realms and, on behalf of all sentient beings, undergo every kind of suffering so that they may be liberated.”

When the Bodhisattva undergoes such intense suffering, they become even more diligent. They do not abandon or avoid it, are neither startled nor afraid, neither retreat nor shrink back, and feel no weariness or aversion. Why? In accordance with their vows, they resolutely wish to shoulder the burden of all sentient beings and lead them to liberation.

Commentary: Disciples of the Buddha! The Great Bodhisattva sees that all sentient beings commit every kind of evil deed. Their bodies commit the acts of killing, stealing, and sexual misconduct; their minds are greedy, angry, and deluded; and their mouths speak lies, divisive words, frivolous words, and abusive words. They create all kinds of evil karma themselves and undergo all kinds of suffering themselves. No one wants to suffer, yet they are suffering. This suffering is not given to them by someone else, nor is it because Heaven is unfair and bestows it on you arbitrarily, nor is it because the Buddhas and Bodhisattvas fail to protect you, causing you to undergo it. It is because, over many lifetimes and many kalpas, you have acted and borne the consequences yourself, creating karma that brings about the fruit of suffering. Because evil karma obstructs them, they cannot see the Buddha, hear the Dharma, or encounter the virtuous and holy Sangha; throughout their lives, they never hear the name of the Three Jewels.

Seeing this situation, the Bodhisattva thinks to himself: “I must enter the three evil paths and take the place of those sentient beings, undergoing every kind of suffering so that all sentient beings who suffer may attain liberation.” When the Bodhisattva undergoes such intense suffering, the more he suffers, the more courageously and diligently he strives; the more earnestly he cultivates morality, concentration, and wisdom; and the more thoroughly he eradicates greed, anger, and delusion. He does not abandon sentient beings and flee from suffering. When painful and difficult circumstances befall him, he does not become so terrified that he disappears. Even if he must go to hell to take the place of sentient beings in undergoing cruel and agonizing torments, he does not give rise to fear. He absolutely will not, because of great suffering, give rise to thoughts of retreat, change his vow not to take the place of sentient beings in suffering, or become so fearful that he grows fainthearted. The Bodhisattva’s vow is steadfast; he will never retreat or cower, and will never feel tired or weary. He understands that: “Endure suffering, and it will end; enjoy blessings, and they will be used up.” He accepts that the more suffering one undergoes, the better; the more one suffers, the more one wants to. He wants to struggle against suffering. Good people! Do you think this great Bodhisattva is very foolish? Why would he want to seek out suffering?

You must understand that a Bodhisattva’s suffering comes from a vow made long ago. It is not like the suffering of ordinary people, who are bound by karmic retribution. It is like this: nowadays, everyone eats three meals a day and sleeps in spacious beds. They eat until they are full and plump, and they sleep a lot. We, on the other hand, eat only one meal a day, often feel a little hungry, and do not get fat. This is not because we committed evil deeds in a previous life and must endure this suffering in this life. Rather, we choose to endure a little hardship—not eating our fill or sleeping much—in order to end suffering.

No one tells us to do this; we choose to do it. The Bodhisattva is not foolish for taking suffering as joy. He wishes to bear suffering in the place of sentient beings. Only then can he perfect the merits and virtues of the Bodhisattva path and attain Buddhahood. Ordinary people think themselves clever and avoid suffering in pursuit of pleasure, using every sort of trick. As a result, not only do they fail to become Buddhas, but they instead create such karmic offenses. If we want to become Buddhas, we must learn the Bodhisattva’s “foolishness”: be willing to bear suffering in another’s place and create much wholesome karma.

If you do not want to become a Buddha, then use your clever demon and crafty little bug to scheme, thinking that you can avoid suffering. When the retribution of suffering arrives, it will be too late for regret. Only then will you realize that, ultimately, it is best to learn the Bodhisattva’s “foolishness.”

Why? What is the reason the Bodhisattva made such a vow? The Bodhisattva willingly arouses the vow to bear suffering in the place of sentient beings. He resolves to take on their suffering, hoping to enable them to attain liberation, leave suffering and find happiness, abandon delusion and return to awakening, and put an end to birth and death. For this reason, the Bodhisattva made this great vow, cultivates roots of goodness, and dedicates them to sentient beings.

 

At that time, the Bodhisattva thought: “All sentient beings are in the midst of the sufferings of birth, aging, sickness, and death. They are swept along by karma, hold wrong views, lack wisdom, and lose all wholesome dharmas. I should rescue them and enable them to attain liberation.”

Commentary: At that time, the Bodhisattva contemplated as follows: All sentient beings are caught in birth, aging, sickness, and death, ceaselessly drifting through the sea of birth and death and its sufferings and hardships according to the good and evil karma they have created. They give rise to delusion and create karma; planting wholesome causes brings wholesome results, while creating unwholesome karma brings unwholesome results. Each receives the results of their own karma, wandering through the six realms and four kinds of birth as though through gardens and forests. All sentient beings hold wrong understandings and wrong views and lack true wisdom; as a result, they lose all wholesome qualities. They are truly deserving of compassion! I must save them, so that they may all be freed from the suffering of birth, aging, sickness, and death.

 

Moreover, all sentient beings are entangled in the net of craving and covered by the veil of delusion. Attached to the various realms of existence, they follow them without letting go, enter the prison of suffering, and perform the deeds of Māra. Their merit and wisdom are utterly exhausted; they constantly harbor doubt and confusion, see no place of safety, and know not the path of liberation. They revolve endlessly in birth and death, continually submerged and drowned in the mire of all sufferings.

Commentary: Furthermore, the Bodhisattva sees that all sentient beings are bound by the net of craving, yet do not know that they are bound by suffering. Sentient beings are all born from craving and desire, and then die because of craving and desire. Ignorance gives rise to the mind of love and attachment, like a net that binds sentient beings in delusion and confusion. They do not know how to escape this net of birth and death through craving, and are constantly giving rise to false thoughts of desire, false thoughts of passion, and attachments from which they cannot free themselves. In their minds, they are bound by passion and become so deluded that they go mad. Delusion means foolish ignorance; foolish ignorance is like a great canopy that covers sentient beings’ eyes, so that they understand nothing. They cling to the twenty-five realms within the three realms and pursue them without letting go. It is like entering a cage of suffering, like being in a prison. In that cage, all the deeds they perform are the work of demons. They lose all their merit and wisdom, and continually endure suffering amid calamities. Because they have no wisdom, they become doubtful of the truth, giving rise to doubt and confusion, and deluded thoughts; wherever they go, they feel no peace. They feel that they are in danger, but do not know how to avoid it, much less how to escape the twenty-five realms within the three realms, or how to seek a virtuous spiritual friend to show them the way out of the three realms. They remain forever in the cage, being born and dying, dying and being born. In the six paths of transmigration, sometimes they are animals, sometimes they fall into hell, sometimes they are hungry ghosts, sometimes they are human beings, sometimes they are asuras, and sometimes they are born in the heavens. Thus they drift through the six paths of transmigration in a cycle without end, never stopping. In these paths of suffering, they are like people stuck in mud who cannot get out, until they are swallowed by the mud and die. Sentient beings fall into the net of craving and are bound by it; they are overwhelmed and drowned by the waters of craving, submerged in all kinds of suffering and mire.

 

Having seen this, the Bodhisattva aroused great compassion and a great mind intent on benefiting others, wishing to enable all sentient beings to attain liberation. He dedicated all roots of goodness with an expansive mind, just as the Bodhisattvas of the three times practice dedication and as taught in the Sutra of Great Dedication, wishing that all sentient beings may attain purity and ultimately accomplish the knowledge of all modes.

Commentary: The Bodhisattva sees sentient beings sunk in the mire, not knowing how to escape and enduring all kinds of suffering and calamity. For this reason, the Bodhisattva gives rise to great compassion and vows to rescue those suffering beings, helping them escape from the mire. The Bodhisattva further vows not only to save them, but also to bestow all kinds of benefits upon them, enabling them all to attain liberation and enjoy true, blissful freedom. The Bodhisattva dedicates the roots of goodness cultivated to those beings. With a vast bodhi-mind, the Bodhisattva dedicates them to sentient beings, hoping as well that the beings who receive this dedication will also give rise to the bodhi-mind. The Bodhisattva dedicates merit just as the Bodhisattvas of the past did, just as the Bodhisattvas of the present are doing, and just as the Bodhisattvas of the future will do. Following the method of dedication described in the sutras, the Bodhisattva relies on that method to dedicate merit on behalf of all sentient beings, vowing that every one of them will attain purity and peace and happiness of body and mind, perfect the wisdom that knows all aspects, and possess genuine right resolve, right knowledge, and right view, and soon realize Buddhahood.

 

Again, he reflected: “The practice I undertake is intended to enable all sentient beings to attain the supreme Wisdom King. I do not seek liberation for my own sake, but only to rescue all sentient beings, enabling them all to attain the mind of omniscience, cross the current of birth and death, and be freed from all suffering.”

Commentary: The Bodhisattva thinks again in this way: “I cultivate roots of goodness so that all beings may attain the most excellent wisdom, the highest wisdom, the unsurpassed king of wisdom—that is, so that all beings may become Buddhas. I do not practice in order to seek liberation for myself; rather, I vow to bear suffering on behalf of sentient beings and dedicate my merit. I do this only so that all beings may become Buddhas. Even if I must endure the greatest suffering, I am willing.” Good and faithful ones! As we listen to this passage from the sutra, we come to know the earnest compassion of the great Bodhisattvas who practice dedication of merit, their great selfless deeds, and their spirit of undergoing suffering and hardship for the sake of sentient beings. We should all rejoice upon hearing and seeing this, and cast aside and eradicate our selfish, self-serving minds. We must bring forth the great Bodhi mind and dedicate the merit for the sake of all sentient beings everywhere. If everyone were to bring forth this Bodhi mind, then everyone would be a Bodhisattva. If one is unable to bring forth this Bodhi mind, then one is an ordinary person, a sentient being. Bodhisattvas seek to save and guide all sentient beings so that they may all attain unsurpassed wisdom, the wisdom of Prajna. With this wisdom, sentient beings can bring an end to birth and death, and all suffering will cease. Thus: “Cross the stream of birth and death and be freed from all suffering.”

 

Again, I thought: “I shall universally bear all sufferings on behalf of all sentient beings, enabling them to escape the great abyss of the immeasurable sufferings of birth and death. For all sentient beings, in every world and every evil realm, throughout future eons, I shall undergo every suffering, yet always diligently cultivate roots of goodness for their sake.”

Commentary: The Great Bodhisattva practices the Dharma-gate of the Ten Dedications and further contemplates as follows: “For the sake of all sentient beings in the nine Dharma realms, I must undergo every kind of suffering. I willingly vow to take their place and endure it, hoping that they may thereby escape the pit of birth and death. A deep mountain ravine whose bottom cannot be seen, or a deep place in the earth, is called a pit. The various sufferings of birth and death are like a great pit: sentient beings fall into it and endure immeasurable suffering, with no chance to escape. The Bodhisattva vows to take the place of sentient beings and enter the great pit of the various sufferings of birth and death to endure them, so that sentient beings may escape the pit of suffering. Therefore:” “Save sentient beings in the pit of suffering, so that they may be liberated.” The Bodhisattva made this vow again: “For the sake of all sentient beings, I must go throughout the ten directions of the Dharma realm and enter the four evil realms—asuras, animals, hungry ghosts, and hells—to endure suffering in their place for kalpas without end. Even so, I must always diligently cultivate every kind of wholesome root for all sentient beings; diligently cultivate morality, concentration, and wisdom; eradicate greed, anger, and delusion; and dedicate all the merit and wholesome roots I have cultivated to sentient beings throughout the worlds of the ten directions, without begrudging even the slightest amount.

“When Bodhisattvas act in this way and make such great vows, their minds never abandon or forget sentient beings. They benefit sentient beings and vow to endure suffering in their place, because there is no longer any self in their minds. Not acting for themselves, they wholeheartedly hope only to save sentient beings from the sea of suffering, bring the cycle of birth and death to an end, and attain ultimate peace and happiness. Therefore, although they physically undergo suffering, their minds are always joyful. They continue to cultivate wholesome roots for sentient beings, diligently seek the Buddha Way, and dedicate everything to sentient beings.

“We practitioners must learn the Bodhisattvas’ spirit of sacrificing ourselves for the sake of others. We must not be selfish or rely on others. Otherwise, our wholesome roots will not be complete.” The ninth vow among the Ten Great Vows of Samantabhadra Bodhisattva is “Always Accord with Sentient Beings,” which tells us very clearly: “If there were no sentient beings, then all Bodhisattvas would never be able to attain unsurpassed, right and perfect enlightenment.” This is because the bodhi path of awakening is for the sake of sentient beings. Therefore, for the sake of sentient beings, we must diligently cultivate the six perfections and myriad practices, in order to nurture all roots of goodness and the fruit of bodhi awakening. This is something practitioners must never forget, even for a moment.

 

Why is this? I would rather endure all these sufferings alone than allow sentient beings to fall into hell. I shall offer my body as a pledge in the perilous and difficult places of the hells, the animal realm, and the realm of King Yama, to ransom and rescue all sentient beings in the evil destinies and lead them to liberation.

Commentary: What causes Bodhisattvas to diligently cultivate wholesome roots through the Dharma practice of dedication? Bodhisattvas regard the suffering of sentient beings as their own suffering, and so they are willing to suffer on behalf of sentient beings. They dedicate to all sentient beings the peace and happiness they themselves enjoy. Therefore, they say: “I would rather vow to suffer alone on behalf of sentient beings; I would never willingly stand by and watch sentient beings fall into the hells. I must go to the hells, the realms of animals, and the realm of King Yama—the most perilous and agonizing places—and redeem them with my own body. I will suffer in place of all sentient beings, in exchange for saving them from suffering in the hells and the animal realm, so that they may attain peace, happiness, freedom, and liberation.”

 

He further thought: “I vow to protect all sentient beings and never abandon them. What I say is true, without any falsehood. Why? I have generated the aspiration for enlightenment in order to save all sentient beings. I do not seek the unsurpassed path for my own sake, nor do I practice the bodhisattva path in order to seek the various pleasures of the realm of the five desires or of the three realms of existence.”

Commentary: The Bodhisattva again contemplates and reflects as follows: “I vow to protect all sentient beings, so that they are not harmed or left unsafe by outside forces. In protecting them, no matter what afflictions or attacks I endure, I will never abandon them. I am determined to rescue and help them, freeing them from suffering and bringing them joy, because I must fulfill what I say; everything I say is truthful and not false. I will never lie or speak falsely. The vows I make must achieve their purpose; I will never abandon them halfway.

“Why? I have aroused the mind of great enlightenment in order to rescue and protect all sentient beings. I did not arouse the mind of great enlightenment for the sake of my own fame or status, so that people would come to revere and make offerings to me. Nor did I arouse the mind of great enlightenment because I wanted to become a Buddha and attain the supreme fruit. Nor did I arouse the mind of enlightenment out of craving for the realm of the five desires, wanting to enjoy the five desires myself, or out of craving for all kinds of sensual pleasures in the three realms, and only then practice the way of enlightenment. The five desires are wealth, beauty, fame, fine food, and excessive sleep. The three realms are the realm of desire, the realm of form, and the formless realm.” Good devotees! When we hear this passage, we should feel ashamed. Just think: from beginningless time until now, we have passed through the four evil destinies, dying and being reborn again and again. The Bodhisattva personally went to the four evil destinies and, before those who rule over them, offered His own body as a ransom. He took our place and endured all those sufferings and punishments so that we could come to the human realm. Yet we still do not know to do good, much less to bring forth the bodhi mind and help others. We continue to repeat our old mistakes: greed, anger, and delusion give rise to afflictions and create karma, and in an instant we fall once more into the four evil destinies.

The Bodhisattva rescues and delivers us again and again in this way. Though He once more takes our place and suffers for another lifetime, He has never grown weary of rescuing and protecting sentient beings. He continues quietly to cultivate the Bodhisattva practices, enduring austerities that are difficult to bear. If we still do not bring forth the bodhi mind, cultivate, and set out on the path, how can we face the Bodhisattva’s compassionate and loving care for us?

Now that we have heard this passage from the Sutra and know of the Bodhisattva’s great spirit of sacrificing His own body to rescue and protect sentient beings, we should quickly bring forth the great bodhi mind. On the one hand, we should repent for our own karmic obstructions and resolve to rescue and protect sentient beings; on the other, we should do so to repay the Bodhisattva’s kindness in ransoming us. Only then can we lighten the Bodhisattva’s burden a little, while also accumulating some roots of goodness and merit for ourselves.

In particular, those of the two assemblies of disciples who have now left home must not devote their efforts to fame or status. They should follow the Bodhisattva: “Do not seek the unsurpassed Way for your own sake, nor cultivate the bodhi practices in pursuit of the objects of the five desires or the various pleasures of the three realms.” We must have the spirit of taking the suffering of sentient beings upon ourselves, and the impartial mind to rescue all sentient beings everywhere. Do not discriminate between those who are close to us and those who are distant, whom we love and whom we dislike, those who are good and those who are bad, or humans and nonhumans. I hope that all six assemblies of disciples will strive to learn from the Bodhisattva and pay particular attention to this point, so that we do not fail to honor the fact that we have heard this passage from the Sutra.

 

Why is this so? The pleasures of the world are nothing but suffering. They are the domain of the hosts of Māras, coveted by foolish people and condemned by the Buddhas; all afflictions arise from them. [They lead to] hell, the realm of hungry ghosts, and the animal realm, and to the presence of Yama, where anger, quarrels, mutual slander, and humiliation abound. All such evils arise from craving and attachment to the five desires. To be infatuated with the five desires is to distance oneself from all the Buddhas and obstruct rebirth in heaven—how much more so the attainment of unsurpassed, complete, perfect enlightenment!

Commentary: Why do Bodhisattvas not crave the objects of the five desires and all kinds of pleasures in the three realms, but instead resolve to cultivate the path of Bodhi? Because Bodhisattvas clearly know that everything in the world is a cause of suffering. For example, people in the world all delight in wearing fine clothes, often spending several thousand đồng on a beautiful outfit that dazzles the eye. Yet if, through carelessness, it gets dirty or torn, they then feel very troubled, regretful, and sad. Is this not proof that “pleasure is the cause of suffering”? Moreover, people in the world all delight in eating delicious food. When they encounter such food, they eat until they are completely full. As a result, many people lose their lives because of their greed for food, while others fall ill with strange diseases and suffer beyond measure. Is this not pleasure bringing affliction upon oneself? Is this not also proof that pleasure is the cause of suffering? Human life is bound up with clothing, food, shelter, and work, as well as the enjoyment of the five desires and all kinds of pleasures in the three realms. Are these not all causes of suffering? Therefore, it is said: “The pleasures of the world are none other than suffering.” “Demonic states,” that is, all states whatsoever. They may make you joyful or angry, displeased, sorrowful, suffering, vexed, or grieving. Every kind of state involving the seven emotions and six desires is a demonic state. There are also states that suddenly arise and confuse you, so that you cannot recognize their true nature; yet you cannot let them go or see through them, and are moved by them. These, too, may be called demonic states.

Such appearances most delight foolish people. They are deluded by craving, love, and attachment, yet think they are experiencing joy. The Buddhas understand these states very clearly, and therefore do not wish sentient beings to become deluded and attached to them. In teaching sentient beings, the Buddhas also do not allow them to make that foolish mistake. All worldly pleasures are causes of suffering, and the various sufferings and afflictions we undergo arise from this.

Why do sentient beings fall into hell? Because they have too much greed, anger, and delusion. Why do they become hungry ghosts? Because of the fault of greed, anger, and delusion. Why do they fall into the animal realm? Again, because of greed, anger, and delusion. Sentient beings cling to every kind of state and crave all the enjoyments of the five desires, and so they fall into hell or become hungry ghosts or animals.

These sentient beings are excessive in greed, anger, and delusion. Once they die and come before King Yama, they face one another, becoming angrily indignant, engaging in lawsuits and disputes, and insulting one another. Their evil habits of greed, anger, and delusion are so deeply ingrained that they cannot yield even a little; they still cannot let go. Thus they can only drift among the evil paths, all because of the states created by the five desires.

Because they cannot let go of the states of the five desires, they cannot relinquish their attachment to them, and will also be separated from the Buddhas. Because they cannot let go of the states of the five desires, they are also prevented from being reborn in the heavens. If they cannot see the Buddha and cannot be reborn in heaven, how can they attain the fruition of Supreme, Proper and Equal Enlightenment?

 

Thus the Bodhisattva observes that all beings in the world, coveting the pleasures of desire, endure immeasurable suffering. The Bodhisattva does not seek unsurpassed Bodhi or practice the Bodhisattva path for the sake of the pleasures of the five senses, but does so solely to bring happiness to all beings. With this aspiration, the Bodhisattva cultivates the path, fulfills the great vow, cuts through the bonds of all suffering that bind beings, and enables them to attain liberation.

Commentary: Bodhisattvas who cultivate the Dharma-gate of the Ten Dedications observe all the beings in every world in this way. They see that, out of greed for sensual pleasure and attachment to the five desires, beings suffer immeasurably and endlessly wander through the four evil destinies of the Three Realms, unaware of the causes of suffering and unclear about the path to liberation. Bodhisattvas resolve never to be led astray by the five desires or deluded by the pleasures of the Three Realms. When they practice the Bodhisattva path and seek the unsurpassed Buddhahood, it is not for the sake of craving wealth, beauty, fame, delicious food, or abundant sleep, nor to pursue forms, sounds, smells, tastes, and touch. These worldly sensual pleasures are not ultimate. Bodhisattvas truly understand this; they have long since attained great awakening. They arouse their resolve to practice the Bodhisattva path and seek the unsurpassed enlightenment of Buddhahood in order to bring sentient beings true security and ultimate great joy. They must cultivate the six perfections and myriad practices to bring their great vow to save sentient beings to complete fulfillment. They must use their accomplished spiritual powers and wisdom to cut off, for the sake of sentient beings, the causes of suffering, the demonic bonds that tempt them with the five desires, and the karmic force of greed, anger, and delusion in the Three Realms that binds them. Bodhisattvas use the sword of wisdom to sever these bonds and liberate sentient beings from their bondage, enabling them to see the Buddha, hear the Dharma, draw near to the Sangha, and attain freedom and peace.

 

O disciple of the Buddha! The Bodhisattva Mahāsattva further thinks thus: “I should dedicate these roots of goodness in this way, causing all sentient beings to attain ultimate bliss, bliss that brings benefit, bliss free from reception, tranquil bliss, bliss without dependence, unmoving bliss, immeasurable bliss, bliss of neither abandoning nor retreating, imperishable bliss, and the bliss of all-knowing wisdom.”

Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates the Dharma-door of dedication, he reflects as follows: “I will dedicate the roots of goodness I have cultivated to sentient beings in this way: I hope that, after all sentient beings receive the benefit of my dedication, they too will attain the true joy that I have attained. May they be able to experience the joy of receiving beneficial support from others; the lasting joy of being free from the bonds of suffering; the joy of being free from all suffering; and the pure, undefiled joy of stillness. May they henceforth experience the joy of not needing to depend on others, of being self-reliant, strong, and fearless. May they experience the joy of samādhi and wisdom that are penetrating and unmoving in suchness, undisturbed by circumstances. May they attain immeasurable, boundless joy, free of greed and desire. May they experience the joy of steadfastly aspiring to the Way, with unwavering faith, never abandoning the bodhi mind, and never retreating from it when intimidated or enticed. May they experience the joy of diligently cultivating the Way and cultivating wisdom with compassion, with a mind forever peaceful and never ceasing to seek the Buddha Way above and liberate sentient beings below. And may they attain the joy of all-knowing wisdom.”

 

Again he thought: “I shall be the trainer of all beings, their commander deity, wielding the torch of great wisdom, showing them the safe path and leading them away from danger and difficulty. By skillful means, I shall enable them to understand the true meaning. And in the ocean of birth and death, I shall be a skillful boatman of omniscience, ferrying all beings across and bringing them to the other shore.”

Commentary: This Bodhisattva cultivates the practice of Dedication and reflects as follows. He says, “I must vow to become the Tamer and Guide of all sentient beings.” In ancient times, a charioteer was called a “Tamer and Guide.” “Taming” means regulating and subduing; “guiding” means driving and governing. Here, this is an analogy for the Bodhisattva subduing stubborn sentient beings, teaching and transforming them until they become docile, and leading them along the path to Buddhahood. The Buddha is the Tamer of Men and Teacher of Gods and Humans. The Tamer and Guide mentioned here is the Spiritual Guide who tames all sentient beings in the Three Realms. He is a great good-knowing advisor, a great Spiritual Guide who leads sentient beings in the Three Realms out of the Three Realms and enables them to end birth and death. Leading sentient beings out of the Three Realms, leading them into Nirvana, and leading them to attain Buddhahood—all of these are the meanings of “Tamer and Guide.” The Bodhisattva wishes to vow to become the Spiritual Guide of sentient beings, leading them from the shore of birth and death, across the river of afflictions, to the other shore of Nirvana. The Bodhisattva also wishes to serve as the military minister of sentient beings, administering the affairs of the country, protecting the people, and subduing all heavenly demons and externalists, so that all sentient beings may be safe and at peace. This is the precious army, one of the seven treasures of a Wheel-Turning Sage King.

That is just like the commander-in-chief of the armed forces of each country today. The Bodhisattva then thought: “I will be a torchbearer of wisdom for sentient beings. The torch of wisdom can dispel all darkness and illuminate dangerous places and rough, uneven paths. When I raise high the torch of wisdom, sentient beings adrift in the dark sea of karma can see the light and escape the sea of suffering and birth and death. Sentient beings in the abyss of suffering can walk along the safe, peaceful highway. I will help all sentient beings leave behind hardship and danger. Without the torch of wisdom, sentient beings would sink forever into hardship. Therefore, the Bodhisattva must be a torchbearer of great wisdom.

“The Bodhisattva clearly understands that sentient beings have different capacities and are difficult to teach. Therefore, He uses all kinds of skillful and expedient methods to help them understand the true meaning of the Dharma. The Bodhisattva also thought that He should be the most experienced captain on the sea of birth and death, skilled and knowledgeable in seafaring and endowed with great wisdom. He would use skillful means so that even when encountering towering waves and strong winds, He could safely make it through. He would lead sentient beings out of the sea of karmic birth and death and safely to the other shore of Nirvana.”

 

O child of the Buddha, when a Bodhisattva Mahāsattva dedicates all wholesome roots in this way, it is for the following purposes: to rescue and protect all sentient beings as appropriate, enabling them to emerge from birth and death; to serve and make offerings to all Buddhas; to attain the unobstructed wisdom of all-knowledge; to leave behind the hosts of Māras and stay far from evil spiritual friends; to draw near all good friends who are Bodhisattvas; to eradicate all faults and offenses; to accomplish pure karma; and to fully possess the vast practices and vows of the Bodhisattvas and immeasurable wholesome roots.

Commentary: Disciples of the Buddha! A Great Bodhisattva dedicates all the various roots of goodness they cultivate to sentient beings in this way: “At every time and in every circumstance, whenever I encounter anyone undergoing suffering, I must immediately rescue and protect them, enabling them all to escape the sea of suffering in birth and death, cross the stream of afflictions, and reach the other shore of Nirvana. They will also be able to attend upon and make offerings to all the Buddhas of the ten directions, and attain the highest wisdom of unobstructed knowledge of all modes.

“May they abandon wrongful practices and stay far away from all kinds of improper demonic influences, and never become followers of the Demon King. May they not associate with people of wrong understanding, wrong views, and conflicting thoughts. May they draw near to all Bodhisattvas and to the good friends of Bodhisattvas. This may also be expressed as drawing near to all Bodhisattvas and making friends with them.

“Because they draw near to Bodhisattvas and good spiritual friends, they will eradicate all past sins and faults. From then on, they will no longer repeat their mistakes or commit evil deeds, and will naturally accomplish the pure path. They will fulfill the vast vows they have made as Bodhisattvas and perfect the immeasurable roots of goodness and merit of Bodhisattvas.”

Although it is said here that Bodhisattvas dedicate these blessings to sentient beings, they also, without realizing it, gain benefits for themselves.

 

O Buddha’s children! After the Bodhisattva Mahāsattva has rightly dedicated all roots of goodness, they think thus: “It is not because the beings of the four continents are many that many suns appear. Only one sun appears, yet it can universally illuminate all beings. Moreover, beings do not know by the light of their own bodies that there is day and night, nor can they travel about, observe, and carry out their various activities. All these things are accomplished because the Sun Deva appears. Yet that solar disk is only one, not two.

“The Bodhisattva Mahāsattva is likewise: when cultivating roots of goodness and dedicating them, they think: ‘Those beings cannot save themselves—how could they save others? I alone, standing alone and without a companion, cultivate roots of goodness and dedicate them in this way.’ That is, for the sake of widely delivering all beings; universally illuminating all beings; showing the way to all beings; awakening all beings; sheltering all beings; embracing and receiving all beings; bringing all beings to accomplishment; causing all beings to rejoice; causing all beings to be delighted; and causing all beings to dispel their doubts.”

Commentary: Disciples of the Buddha! When a Great Bodhisattva practices the Dharma-gate of the Ten Dedications, doing what does not go against the right path and accords with the true meaning, and having been praised by all the Buddhas and firmly resolved upon the right dedication, he quietly contemplates and thinks as follows:

“I think it is not the case that many suns appear in the world simply because there are many living beings. In truth, it is not that just one sun appears and is able to shine everywhere upon all sentient and insentient beings, high mountains, and deep caves. Furthermore, it is not because all beings sense that their own bodies have light that they know the difference between day and night; nor is it because they go to various places, observing and investigating everywhere, that they give rise to all kinds of thoughts and carry out actions of all kinds. Rather, because the sun appears and shines across the earth, all beings are reached by its light, and only then do they perform various good and evil actions and bring about all kinds of good and evil deeds. Yet it is only one sun that brings about such things; it is not because there are many beings that more suns appear.

“The Bodhisattva who practices the Dharma-gate of dedication and liberates beings is the same. Though there is only one Bodhisattva, he is still glad to save all beings. When he cultivates roots of goodness and dedicates them for the sake of beings, he says:

‘Those pitiful beings cannot even save themselves, so how could they save others? From beginningless time until now, their true minds have been obscured by ignorance. They have no great wisdom and are like the blind, unable to find a way out of the fiery furnace of the Three Realms. I alone wish to save them, yet I have no companions who share my aspirations and follow the same path, no one who has made the same vows as I have.’

The Bodhisattva cultivates roots of goodness and dedicates them in this way: I wish to liberate all sentient beings far and wide, without giving rise to a discriminating mind.

I wish to be like the sun, shining upon all sentient beings.

I wish to be a guide for sentient beings, showing them the true path.

I wish to teach and transform sentient beings, enabling them all to awaken and attain true wisdom.

I wish to care for all sentient beings, just as a loving mother cares for her children.

I wish to embrace all sentient beings, so that they do not return to heterodox paths.

I wish to do all I can to lead them to accomplish wholesome deeds: for those in whom wholesome deeds have not yet arisen, I will cause them to arise; for those in whom they have arisen, I will help them grow; and for those in whom they have grown, I will help them reach fulfillment soon.

I wish to lead all sentient beings to constantly cultivate the true Dharma and attain true Dharma-joy.

I wish for all sentient beings to constantly practice the Noble Eightfold Path and abide in true joy.

I wish to continually proclaim the Buddhas’ true Dharma to all sentient beings, enabling them to eliminate all doubts and give rise to vast wisdom.

 

Disciples of the Buddha! The Bodhisattva Mahāsattva further reflects: “I should be like the sun, shining everywhere upon all, and seeking no gratitude or reward. I can endure all the evil of sentient beings, and will never on that account abandon my vows. I will not abandon all sentient beings because one sentient being is evil. I should only diligently cultivate roots of goodness and dedicate them, so that all sentient beings may attain peace and happiness. Though the roots of goodness may be few, I should embrace all sentient beings and dedicate them broadly with a joyful mind. If one has roots of goodness but does not wish to benefit all sentient beings, this is not called dedication.”

Commentary: Disciples of the Buddha! The Great Bodhisattva further reflects as follows: “I must practice the Bodhisattva Way like the sun, illuminating all things and enabling all sentient and insentient beings to receive my warmth. Yet I do not expect beings to repay my kindness in any way. If they have committed evil deeds or made mistakes, or shown disrespect toward me, I forgive them all. I patiently endure their ignorance and discourtesy, and do not hold their evil deeds against them. I will never abandon the vows I have made because they commit mistakes or are difficult to teach. Nor will I forsake all beings because one being has committed an evil deed. I will continue to strive diligently in cultivating roots of goodness and dedicate them to all beings, hoping that every being will attain peace and happiness. Although the roots of goodness I cultivate may be few, I still embrace all beings with them. I must make a vast dedication with a joyful heart, dedicating everything I cultivate to all beings. If I have roots of goodness but do not wish to dedicate them to beings or enable beings to benefit from them, then this cannot be called practicing the Dharma-gate of dedication. I must not concern myself with whether my roots of goodness are many or few, but must accord with the wishes of all beings and dedicate them on their behalf. Only then is it called dedication.”

 

With each and every root of goodness, one makes all sentient beings the object of one’s dedication; this is called dedication. Establishing sentient beings in the dharma-nature of nonattachment as one’s dedication; seeing that sentient beings’ own nature is unmoving and unchanging as one’s dedication; dedicating without relying on or grasping at dedication; dedicating without grasping at the marks of roots of goodness; dedicating without discriminating the essential nature of karmic retribution; dedicating without attachment to the marks of the five aggregates; dedicating without destroying the marks of the five aggregates; dedicating without grasping at karma; dedicating without seeking reward; dedicating without being tainted by or attached to causes and conditions; dedicating without discriminating what arises from causes and conditions.

Commentary: The passage above says that Bodhisattvas cultivate roots of goodness and, whether they have cultivated much or little, dedicate them all to sentient beings. This passage of the Sutra describes the various ways Bodhisattvas dedicate [their merit] to sentient beings. The meaning of “placing” is ultimate reality. Ultimate reality is also the nature of the Dharma. The nature of the Dharma is inherently free of anything to which one can cling.

“Dedication that places sentient beings in the Dharma-nature of nonattachment” means that the Bodhisattva dedicates roots of goodness to sentient beings, all in accord with the dedication to ultimate reality, enabling sentient beings to understand that the nature of phenomena is inherently free from attachment. This sentence gives a general account of each kind of dedication that follows. The Bodhisattva is always concerned for sentient beings, never at any time indifferent to them. The Bodhisattva thinks that sentient beings must be enabled to attain ultimate reality: to dedicate without attachment to the Dharma-nature is to dedicate equally. When the Bodhisattva cultivates the practice of dedication:

The Bodhisattva sees that the nature of all sentient beings is equal and free from attachment, still and unmoving, adapting to conditions without changing, and inherently characterized by constant, serene stillness; therefore it neither moves nor shifts.

In dedication, the Bodhisattva does not rely on compassion, does not grasp at appearances, and acts as though nothing is being done.

The Bodhisattva does not cling to the appearance of the roots of goodness that they possess; they dedicate only to ultimate reality, to Bodhi, to sentient beings, and to space.

The Bodhisattva does not cling to the karma already created, does not speculate about the nature of the karmic results to be experienced in the future, and does not add any discrimination; they dedicate everything as a whole.

The Bodhisattva does not cling to dedicating the five aggregates of form, feeling, perception, formations, and consciousness.

Nor is it necessary to destroy the appearances of the five aggregates, or to make them empty, in order to dedicate.

The Bodhisattva does not entertain any hope of being repaid through dedication. They certainly do not dedicate roots of goodness to sentient beings with the expectation that those beings will repay them in the future.

The Bodhisattva does not dedicate through causes and conditions tainted by defilement; the causes and conditions that bring pure deeds to fruition are what must be dedicated.

The Bodhisattva does not cling to or discriminate among how all causes and conditions arise, or what their future results will be; they do not cling to such details in dedicating.

 

Not clinging to the name of dedication, the place of dedication, or illusory dharmas of dedication; not clinging, in dedication, to the marks of sentient beings, worlds, or mind; not giving rise, in dedication, to inverted thoughts, inverted perceptions, or inverted views; not clinging to the path of language in dedication.

Commentary: The Bodhisattva practices dedication, dedicating the roots of goodness cultivated by them to sentient beings for their benefit. They do not hope thereby to be praised by everyone or to make everyone know that they are practicing dedication. The Bodhisattva does not practice dedication while clinging to the illusory reputation it may bring. They dedicate the roots of goodness to sentient beings, seeking no fame and clinging neither to a place nor to an object of dedication. They absolutely do not insist that there must be a place or purpose to which they dedicate. They cling neither to “existence” nor to “nonexistence,” and do not cling to “illusory dharmas” when dedicating. Nor do they cling to the marks of sentient beings, the marks of worlds, or the marks of the mind. At all times and in all places, their mind is clear and pure; they have never given rise to a deluded thought, a deluded idea, or a deluded view in dedicating. Nor do they fall into words when dedicating.

 

Dedicate by contemplating the true nature of all dharmas; dedicate by contemplating the equal aspect of all sentient beings; dedicate by sealing all roots of goodness with the seal of the Dharma realm; dedicate by contemplating that all dharmas are free from craving.

Commentary: When a Bodhisattva cultivates wholesome roots and dedicates them, he contemplates all dharmas as neither empty nor existent, yet as empty and as existent. These two meanings are nondual. Understanding the true aspects of all dharmas, he dedicates them by means of their true nature. He also contemplates that the characteristics of all sentient beings are equal, without making distinctions, and dedicates them in this way. This is because he clearly understands that delusion is empty, and that everything is therefore empty. True existence means the wondrous existence of all things. What was just called emptiness is, here, reality; these two meanings are nondual. This is the true seal of the Dharma. Therefore, he uses the seal of the Dharma Realm to seal and affirm the wholesome roots he dedicates.

Put another way, in cultivating all dharmas, a Bodhisattva is always in accord with characteristics while free of characteristics, and in accord with dharmas while free of dharmas. He does not cling to them, unlike ordinary people, who do a little good and then cling to it, thinking they have amassed great merit. The Bodhisattva’s mind is always still and tranquil, and he acts without contrivance. Therefore, he can use the seal of the Dharma Realm to seal all the wholesome roots he dedicates. The Bodhisattva contemplates and thoroughly understands all dharmas, so he does not cling to them and give rise to attachment to dharmas. He is free from all greed and desire, and so he dedicates equally and seals and affirms the wholesome roots he dedicates.

 

Understand that all dharmas are empty; planting wholesome roots is likewise so. Contemplate all dharmas as nondual, unborn, and undying; dedicating merit is likewise so. By dedicating wholesome roots in these and other such ways, one practices the pure Dharma of counteraction, and all wholesome roots accord with the Dharma of transcending the world. One makes no dualistic distinctions, nor does one cultivate omniscience through karma alone.

Commentary: All dharmas are neither one nor two. Therefore, it is said that not the slightest dharma is seen to arise, nor the slightest dharma to cease. The various roots of goodness are likewise. A “root of goodness” can be cultivated on its own, yet the text speaks of “planting trees.” The Bodhisattva contemplates all dharmas as nondual and clearly understands: “True existence is inherently so and naturally does not arise. Delusion is originally nonexistent; what is nonexistent cannot be destroyed.” Understanding things in this way, the Bodhisattva cultivates the Dharma-gate of dedication and practices without anything to do. The Bodhisattva cultivates pure practice by means of the undefiled, unattached, and unobstructed dedication of roots of goodness described in the preceding sutra text. This is because pure dharmas are the antidote to defiled dharmas. The cultivation of all roots of goodness in purity accords with the principle of transcendence of the world: diligently cultivating the precepts, concentration, and wisdom, and eliminating greed, anger, and delusion. The Dharma is the nondual Dharma-gate, and its marks likewise are not two marks. Not only are there no two marks, there is not even one mark; therefore, it is said, “not creating two marks.”

 

One dedicates toward omniscience not apart from karma; omniscience is not itself karma, yet it is attained without departing from karma. Because karma is pure like light and shadow, its result is also pure like light and shadow. Because its result is pure like light and shadow, the wisdom of omniscience is also like light and shadow.

Commentary: A Bodhisattva does not cultivate omniscience through karmic practice, yet does not dedicate karmic practice to omniscience apart from that practice, for apart from karma there can be no dedication. For example, when performing wholesome karma, one cannot dedicate it to omniscience apart from that wholesome karma. Omniscience, too, does not depend on karma; wisdom is not karma. Yet one cannot attain omniscience apart from karma, for apart from wholesome karma one cannot attain omniscience. Therefore, it is said that it is neither identical with nor separate from karma; only by being neither identical with nor separate from karma can one attain omniscience. What is the reason for saying that karma is not separate from wisdom, and wisdom is not separate from karma? This karma is like pure light and shadow, so its fruition must also be pure, like light and shadow. Since the fruition is pure like light and shadow, omniscience—the most excellent wisdom—is naturally pure like light and shadow as well.

 

Having understood that all discriminations of inherent nature involving self and what belongs to self are agitated and confused, one dedicates all roots of goodness through skillful means. When a Bodhisattva dedicates in this way, they liberate sentient beings without ever ceasing and do not abide in the characteristics of phenomena. Although they know that phenomena have no karma and no karmic retribution, they skillfully bring forth all karmic retributions without contradiction or contention. In this way, they skillfully cultivate dedication through expedient means.

Commentary: The Bodhisattva understands the principles set forth in the sutra passage above. Therefore, He does not cling to a self or hold the view that “I alone am supreme.” He is also free from possessiveness, with no desire to own everything for Himself. He is further free from all agitated thoughts, whether following them or turning away from them. Such thoughts are like particles of dust that continually float in space.

He is also free from subjective, discriminating consciousness toward things. He understands that karma and wisdom are both like light and shadows, having no true substance; purity, too, has no form. They are all illusory, like transformations. If light is said to be real, then can one grasp it and look at it? If a shadow is said to be real, then can one take hold of it? Purity is the same.

The Bodhisattva understands these principles. Therefore, He can use the roots of goodness He has cultivated, free from marks and discrimination yet without destroying marks, as skillful means for dedication. He dedicates to sentient beings, to Bodhi, to ultimate reality, and in various other ways. When the Bodhisattva dedicates in this way, He seeks no reward in return. As long as it benefits sentient beings, He is not afraid of hardship or toil in carrying it out. Thus: “Only know how to farm, never ask about the harvest.” Regardless of how sentient beings regard Him, He only knows how to benefit others and has never thought of benefiting Himself. He liberates sentient beings from suffering so they may attain happiness and liberation. Day and night, He never grows lax; He does not abandon sentient beings in their suffering in order to seek ease and rest for Himself. He does this without seeking anything in return, feeling that liberating sentient beings is His duty and that He must do so. Otherwise, He would not regard it as cultivating merit, but would instead become attached to the marks of all dharmas.

Although the Bodhisattva knows the essential nature of all dharmas, in which there is neither karma nor retribution, all karma and retribution nevertheless arise within these dharmas. Karma and retribution arise within all dharmas, while the essential nature of dharmas has neither karma nor retribution, yet can give rise to them. The principle that karma and retribution arise does not conflict with the principle that originally there is no karma or retribution, nor does it give rise to disputes or arguments. These principles are perfectly interfused and unobstructed with one another. Therefore, the Bodhisattva can encompass all these principles, act spontaneously without obstruction, and skillfully employ the Dharma gates of skillful means to cultivate all practices of dedication.

 

When a Bodhisattva Mahāsattva makes a dedication in this way, he is free from all faults and praised by all Buddhas. O sons of the Buddha, this is the first dedication of a Bodhisattva Mahāsattva: rescuing all sentient beings while remaining free of the mark of sentient beings.

Commentary: When the Great Bodhisattva reverently follows the principles revealed in the sutra passage explained above and practices the Dharma-gate of dedication, he understands both phenomena and principle without obstruction, with clear insight. Thus, he never makes a mistake that contradicts the truth. Moreover, he does not cling to the marks of the Dharma of liberating sentient beings. This is to liberate sentient beings while remaining free of the mark of sentient beings. All the Buddhas of the ten directions, who constantly dwell in the Pure Land of Eternally Quiescent Light, greatly praise this Great Bodhisattva, affirming that all he manifests accords with the Dharma taught by the Buddhas.

O disciples of the Buddha! This is the first Dharma-gate of dedication practiced by a great Bodhisattva: “Rescuing all sentient beings while relinquishing the mark of sentient beings.” Its essential meaning is to rescue all sentient beings without clinging to the merit of rescuing them. One must sweep away all dharmas, depart from all marks, act without anything being done, and return to having nothing to attain. This is called dedication while relinquishing marks.

If one clings to them, thinking, “I have delivered so many sentient beings and accumulated so much merit,” and expects everyone to know about it and praise one’s merit, calling one a great benefactor, a living Bodhisattva, then the moment such a thought arises, one not only has no merit, but, to put it plainly, completely fails to understand the true meaning of dedication! Therefore, we must understand clearly: benefiting sentient beings and enduring suffering on their behalf are duties that everyone who practices the Way should fulfill. Do not cling to the mark of “I help sentient beings.”

 

At that time, Bodhisattva Vajra Banner observed all the assemblies in the ten directions and throughout the Dharma Realm. He entered into profound meanings and cultivated excellent practices with immeasurable minds. With great compassion, he universally blessed all sentient beings; he ensured that the lineage of the Tathagatas of the three times would never be interrupted; he entered the treasury of the Dharma of all Buddhas’ virtues; and he brought forth the Dharmakaya of all Buddhas. He was skilled at discerning the minds of sentient beings and knowing when the wholesome roots they had planted had ripened. Abiding in the Dharma Body, he manifested pure form bodies for them to behold. Receiving the Buddha’s spiritual power, he then spoke these verses:

Commentary: After Bodhisattva Vajra Banner had finished explaining the Dharma method of dedication of merit above, he immediately contemplated the assemblies in the worlds of the ten directions. There, too, Shakyamuni Buddha was presiding over the Dharma assembly and expounding the Dharma method of the Ten Dedications of Merit. To the very limits of space, throughout the entire Dharma Realm, all entered into the profound, wondrous phrases and meanings of the Dharma and its ultimate principles. With a vast, profound mind, infinite and boundless, they cultivated this supreme and excellent Dharma method. With the impartial mind of great compassion, they protected all sentient beings everywhere, enabling them all to leave suffering and attain happiness. They continued without interruption the lineage of the Thus-Come Ones of the three periods of time and the ten directions. They deeply entered the treasury of Dharma and merit cultivated by the Buddhas of the three periods of time and the ten directions, and thereafter gave rise to the Buddhas’ Dharma bodies. They also thoroughly understood the differing thoughts and dispositions of all sentient beings, and clearly knew the extent to which their roots of goodness had been planted, and whether they had matured or not. Although abiding in the Buddhas’ Dharma bodies, Bodhisattvas could still manifest pure physical forms for the sake of sentient beings, without the slightest stain of defilement. Bodhisattva Vajra Banner humbly and courteously stated that only by relying on the great awesome spiritual power of the Buddhas of the ten directions could he expound this Dharma method of dedication of merit. Therefore, he spoke the following twenty-eight verses, praising in detail the excellent Dharma method of “dedication of merit.”

 

Practicing for an inconceivable number of kalpas.
With firm diligence, the mind is unobstructed;
Wishing to benefit all sentient beings;
Always seeking the Dharma of the Buddhas’ merit and virtue;

Commentary: The meaning of “an inconceivable number of kalpas” is that the exact number of kalpas cannot be conceived of by the mind or discussed in words. No matter how much one speaks, one cannot say exactly how many there are; hence it is called “an inconceivable number of kalpas.” Bodhisattva Vajradhvaja said, “Practicing throughout an inconceivable number of kalpas,” praising the Buddhas and Bodhisattvas for using their greatest patience to cultivate the path of awakening to Bodhi.

Whatever we sentient beings do, we suffer from the common fault of being enthusiastic for five minutes: once those five minutes have passed, we gradually cool off. For example, some Buddhists set their minds on cultivation, but after cultivating for only a short time, they feel they have achieved nothing and begin to doubt, saying that cultivation is of no benefit. They then become lax, or even give up and stop believing; they no longer cultivate.

Now, having heard Bodhisattva Vajradhvaja’s praise, we learn that whatever Bodhisattvas achieve, they must undergo cultivation throughout an inconceivable number of kalpas. Moreover, life after life, kalpa after kalpa, they are always vigorous and diligent, constantly practicing with their robes never separated from their bodies, their bodies never separated from their robes, and their robes and headgear properly arranged.

“Robe” here refers to the kāṣāya robe worn by monastics. Anyone who shaves their head and leaves home, cuts off attachment to family, and resolves to uphold throughout their life the rules established by the Buddha, receiving the precepts in mind and observing them in body, has left the lay household and become a bhikṣu or bhikṣuṇī. First, one must receive the Śrāmaṇera precepts, take off lay clothing, and wear the subdued-colored clothing of monastics, also called the “five-panel robe” (a robe of five sections), with alternating long and short panels. In Sanskrit, it is called an “antarvāsa,” translated as “inner robe,” and also called the “lower robe” or the “work robe.” This is the robe worn when doing work or going out.

When putting on the robe, one recites the following verse:

How wonderful, the robe of liberation (benefiting oneself),
The unsurpassed robe, a field of merit (benefiting others).
I now receive it, holding it aloft upon my head;
In lifetime after lifetime, I vow never to part from it.

It means:

How excellent, the robe of liberation,
the unsurpassed field of merit.
Now I receive and wear it;
life after life, I shall never part with it.

After two years have passed, upon receiving the Bhikkhu or Bhikkhunī precepts, one wears the seven-panel robe, with two long panels and one short panel. In Sanskrit it is called “Uttarāsaṅga,” translated as “upper garment,” and also called the “assembly robe.” This robe is worn when paying homage to the Buddha, reciting sutras, sitting in meditation, attending meals, listening to teachings, observing the Uposatha, and performing the Pavarana. When putting on the robe, recite this verse:

Wonderful robe of liberation,
Garment of the unsurpassed field of merit.
I now receive it with reverence,
May I wear it always, life after life.

There is also the robe of twenty-five panels, called “Sanghati” in Sanskrit, translated as “principal robe,” and also called the “patchwork robe.” This robe is worn when going to important places to receive offerings or ascending the Dharma seat to preach. There is a verse for putting on the robe:

How wondrous, the robe of liberation,
The unsurpassed garment of the field of merit.
I now receive it with reverence upon my head,
To guide all deluded beings to liberation.

After receiving the Bhikshu or Bhikshuni precepts, one then receives the Bodhisattva precepts for monastics; only then are the full precepts of the two monastic communities complete. This kasaya robe is not something an ordinary person may wear casually. One must receive the great precepts established by the Buddha, undergo the rite of the “three masters and seven witnesses,” and ascend the ordination platform, where the precepts are transmitted on behalf of the Buddha. Therefore, those who leave home to cultivate the Way must regard this robe as important. Anyone who has received the full precepts must keep the robe close and wear the kasaya at all times. When bathing or going to the toilet, one should take it off and place it properly—in a high place or hang it somewhere clean. One must treat it with respect and not casually take it off or leave it somewhere unsuitable.

When monastics wear this robe, it is not because they enjoy being looked at, seek an appearance of dignity, or use it as a symbol of being Buddhist monastics. That is not its meaning. Rather, wearing this robe is like seeing the Buddha, and one should also contemplate as follows:

“I wear the robe of the Tathagata,
enter the house of the Tathagata,
and sit upon the seat of the Tathagata.”

Wearing the robe is not merely about its appearance; it is also a way of honoring the Buddha’s rules. In the past, monastics always wore robes, but later, when they had to do farm work or other kinds of work, they found the robes inconvenient and took them off. Many monastics also face great financial hardship, and wearing a robe can be very inconvenient for them, so they are especially careful to preserve it and do not wear it in daily life. Others wear a robe for a short time, find it uncomfortable and meaningless, and stop wearing it as well.

Everyone! Why don’t we think about this: don’t we eat rice every day and wear ordinary clothes every day? Why, then, don’t we wear Buddhist robes every day? This is a mistaken view. In particular, since we have left home to become monastics, we must be especially mindful in every gesture and action to observe and uphold the Buddha’s rules and the traditions of Buddhism. Because the matters mentioned above have not been compiled and recorded in writing, a bad habit has gradually taken hold: not wearing robes in daily life, and putting on the appropriate robes—the five-panel robe, the seven-panel robe, the Patriarch’s robe, and so on—only on important occasions, such as going to the Main Hall or the dining hall, bowing to the Buddha, reciting sutras, performing Buddhist services, or receiving offerings.

In India, because the weather is so hot, people wear fewer garments; it is enough simply to drape a single kasaya robe over the body. But in China, because the climate is different and the heat and cold change with the seasons, people add or remove the clothes they wear according to the weather. In winter, everyone wears several layers, inside and out. When you drape a kasaya robe over yourself, it can fall off if you are not careful. Sometimes, you may even be walking along and not notice that your robe has fallen off. After studying the matter, people eventually came up with the idea of putting a ring and a hook at the two ends of the robe and fastening them together, which holds it more securely. The ring and hook also serve as a fitting adornment, signifying that one should maintain a pleasing appearance and be auspicious.

Not wearing the robe has also become a habit. When people see an ordinary person wearing one, they instead think it strange. When I was in Hong Kong, I would go along with the custom and not wear the robe when I went out, but at my own monastery, the robe never left my person. Later, when I came to America to propagate the Dharma, I made a firm resolve to advocate keeping the robe on one’s person, restoring what the Buddha prescribed and giving it due importance. What is more, we no longer face those former obstacles. National Master Qingliang once said two sentences that I feel we monastics should follow: The body does not abandon the outward form of a śramaṇa; the mind does not violate the precepts of the Tathāgata.

These are indeed very reasonable words. “The body should not depart from the outward form of a śramaṇa” means that we should not lose the outward appearance of a śramaṇa. “The mind should not violate the regulations established by the Tathāgata” means that in our hearts we must not go against the rules laid down by the Buddha.

The robe is also called the merit-field robe. We monastics cultivate a field of merit ourselves, and, in another sense, sentient beings cultivate a field of merit as well. When sentient beings see monastics, they seek to plant merit through them. Therefore, we cannot fail to wear the merit-field robe regularly.

As for the short inner robe that monastics commonly wear, its collar style differs from the clothes worn by ordinary people today. That style of robe collar was commonly worn in ancient China. The styles of ordinary people’s clothing are always changing, but the style of the inner robe worn by Chinese monastics has never changed to this day. If we wear a long inner garment with a short outer robe, we are really no different from laypeople.

We are all human beings. Why, then, should others bow to us? Because we are disciples of the Buddha and wear the merit-field robe prescribed by the Buddha. At Jinshan Monastery, all fourfold disciples who have left home keep their robes on at all times. This is not because we deliberately seek to be novel and different, but because we uphold the regulations established by the Buddha and value the outward form of a śramaṇa.

Each time one dons the robe, one adds to one’s merit and also receives the reverence of sentient beings, ghosts, and spirits. The Buddhas and Bodhisattvas perfected the fruit of Buddhahood through courageous and diligent practice, and unwavering faith, over countless inconceivable eons. Diligence means practicing at every moment, without carelessness in either body or mind. Steadfastness means not changing the guiding principle of one’s faith: from the moment one first gives rise to the aspiration, one firmly determines the right goal and is not swayed by anything along the way; one’s faith never changes. If one practices for a while and then loses heart, obstacles will arise. Doubt arising in the mind is also an obstacle. Therefore, those who believe in the Buddha must clearly understand the truths of Buddhism and deeply trust that the Buddha’s teachings are true and not false. At all times, let body and mind be diligent, so that faith remains steadfast and stable within the power of concentration. Do not apply effort only to the outer skin and hair; only then will the mind be free of obstacles. “For the sake of benefiting all sentient beings”: Why do the Buddhas and Bodhisattvas give rise to the bodhi mind? Why do they seek the unsurpassed Way? Their purpose is to benefit all sentient beings. Whether human or nonhuman, they wish to benefit them all. “For the sake of seeking the Dharma and the merits of the Buddhas”: To benefit sentient beings, the Buddhas and Bodhisattvas must first be true to themselves. The ancients said: A craftsman who wishes to do his work well must first sharpen his tools.

Just as one needs a full set of tools to carve a piece of wood well and intricately, a Bodhisattva who wishes to benefit sentient beings must first clearly understand the Dharma practices cultivated by the Buddhas, perfect the accomplishment of merit and virtue, and seek to attain unobstructed wisdom. Therefore, it says: “Always cultivate the Dharma of the Buddhas’ merit and virtue.” “Seek” also means “cultivate.” To always cultivate the Dharma of the Buddhas’ merit and virtue means to constantly follow and practice the methods by which the Buddhas accomplish merit and virtue.

 

Tamer of the world, a person without equal;
He cultivates and disciplines his mind, exceedingly bright and pure;
He arouses the mind to save all sentient beings everywhere;
That one can skillfully enter the storehouse of dedication.

Commentary: “Masterful Tamer” means one who tames and governs. “None can compare” means that throughout the immeasurable, boundless worlds, there is no way to calculate it and no one who can serve as a comparison. Bodhisattva Vajradhvaja said: All of us sentient beings receive the Bodhisattva’s “taming and governance.” When the Bodhisattva cultivates the Bodhisattva Path, He transforms sentient beings who are obstinate, difficult to teach, tame, subdue, and govern, making them good and bringing them into peaceful obedience. He causes their minds to submit and expounds the teachings, enabling all sentient beings to bring forth the resolve for Bodhi and escape the Three Realms. If a Bodhisattva wishes to tame sentient beings, He must first tame His own body and mind, ensuring that His body is free from killing, stealing, and sexual misconduct, and His mind from greed, anger, and delusion. This is what is meant by “very pure and bright,” meaning immaculate. Killing, stealing, sexual misconduct, greed, anger, and delusion are all defilements of body and mind. When the Bodhisattva cultivates and disciplines His body and mind, leaving not the slightest trace of defilement, His body and mind naturally become very pure and bright. Therefore, He can “resolve to save all sentient beings.” The Bodhisattva brings forth the resolve for Bodhi and vows to save all beings with consciousness. “Beings with consciousness” refers to all sentient beings endowed with consciousness, including people and all kinds of living animals; they are all called beings with consciousness, also known as sentient beings. The Bodhisattva brings forth the resolve for Bodhi and dedicates the wholesome roots and merit He has cultivated equally to all sentient beings. Therefore:

“Turning from oneself toward others
Turning from cause toward effect
Turning from the small toward the great
Turning from phenomena toward principle
Turning from little toward much”

Therefore, it is said: “That stage skillfully enters the treasury of dedication of merit.”

 

Fully endowed with heroic vigor, diligence, and strength
Wisdom that penetrates all, with a pure intent
Rescuing all sentient beings everywhere
His mind can endure, unmoved

Commentary: Whether in courage or diligence, one must bring forth genuine strength before one can speak of having “fully sufficient strength in courage and diligence.” Those who cultivate the Bodhisattva path must perfect and fully possess these two kinds of strength in order to attain the fruition of the Way. Thorough understanding of wisdom is attained on the basis of a pure mind. A person with wisdom must be intelligent and unobstructed in understanding matters and principles, because the mind must be pure. The Bodhisattva possesses strength and wisdom in full, and so resolves to practice the Bodhisattva Way and save and protect all sentient beings. Patience means being able to endure every circumstance. When the Bodhisattva practices the Bodhisattva Way, whatever circumstances arise, the Bodhisattva patiently endures and handles them, never being shaken or changed by them.

 

The wholesome mind abides firmly, unequalled
The mind is ever pure and greatly joyful
Thus, for the sake of beings, diligently cultivate the practice
Like the great earth, which receives all things

Commentary: The Bodhisattva’s mind is kind and compassionate, constantly abiding in the True Dharma and never giving rise to even the slightest deviant thought. No one can compare with the Bodhisattva’s mind. Even the Bodhisattva’s thoughts are pure and undefiled. Because the Bodhisattva’s mind is pure, the Bodhisattva has wisdom. With wisdom, one is not affected by circumstances or casually swayed by them. When the mind is clear and penetrating in wisdom, afflictions do not arise, and one is always joyful and happy. To protect and save all sentient beings, the Bodhisattva diligently and energetically cultivates and studies the unsurpassed Buddha Way. This is like the earth, which supports all things without discrimination and shelters them all without ever feeling resentment or weariness.

 

Not seeking pleasure for oneself,
But only wishing to save and protect all sentient beings,
Thus arousing the mind of great compassion,
One will swiftly enter the unobstructed stage

Commentary: When a Bodhisattva aspires to cultivate the Bodhisattva practices and follow the Bodhisattva path, it is not for their own sake or in the hope of enjoying pleasures. Rather, it is to enable all sentient beings to leave suffering and find happiness, and to rescue them all from the sea of suffering in birth and death. The Bodhisattva gives rise to great loving-kindness and great compassion in order to embrace all sentient beings. The Bodhisattva’s resolve to save sentient beings is impartial: they do not choose to save the good first and the bad later. Instead, enemies and loved ones are treated equally; the Bodhisattva does not dwell on past wrongs and does not shrink from arduous practice, but regards them all alike. Once sentient beings have been saved, the Bodhisattva teaches and guides them to understand the Dharma thoroughly, enabling them all to enter a place free from every obstacle and enjoy true happiness.

 

All the worlds in the ten directions,
All sentient beings are embraced;
To save them, skillfully establish the mind;
Thus practice and cultivate all dedications of merit.

Commentary: The ten directions refer to the east, south, west, and north, the four intermediate directions, above and below. In all the worlds throughout the ten directions, too numerous to count, there are countless kinds of sentient beings, human and nonhuman, and so forth. The Bodhisattva resolves to save all these beings. Whenever the Bodhisattva encounters beings suffering calamity, He takes them in and teaches and guides them. To rescue these beings, the Bodhisattva must skillfully abide in the mind of enlightenment and cultivate the path to enlightenment. Relying on the Dharma practices taught in the sutra passage above, He follows them with scrupulous care and diligently cultivates the various practices of dedicating merit.

 

Practice generosity with great joy,
Guard the pure precepts, committing no transgression;
Strive courageously and diligently, with an unwavering mind,
Dedicate [the merit] to the Tathagata’s all-knowing wisdom.

Commentary: A Bodhisattva who practices the Bodhisattva path must cultivate the six perfections and myriad practices. The first of the six perfections is the Perfection of Giving. When a Bodhisattva practices the Perfection of Giving, He always gives rise to a particularly joyful mind. Not only is His mind especially joyful when He practices giving, but He also pays particular attention to upholding the precepts. At all times, in matters both great and small, He carefully guards them as if protecting the pupils of His eyes. He keeps His conduct pure like the full moon, without the slightest violation or defilement. Therefore, a Bodhisattva “upholds pure precepts and commits no transgression.”

When a Bodhisattva studies and practices the Buddha Way, He is single-minded and never slackens, day or night, courageously and diligently cultivating the Perfection of Vigor. Having clearly understood the true aspect of all dharmas, His faith is firm and is not shaken by external circumstances; He is always thus, unmoving. Although His thoughts do not stir, the Bodhisattva still dedicates the wholesome roots and merit He cultivates—constantly dedicating them for the sake of sentient beings, or for the sake of bodhi, or for the sake of the true aspect, apart from all characteristics. Therefore it says, “Dedicate to the Tathagata’s all-knowing wisdom.” That is, He dedicates the wholesome roots and merit He cultivates to the Buddha Way, aspiring to the Buddha’s all-knowing wisdom and to the perfect fulfillment of all wisdom, and applying skillful means to teach and transform sentient beings throughout the ten directions.

 

That mind is vast, boundless and without limit
The power of patience abides, unwavering
Meditation is profound, ever illuminating clearly
Wisdom is wondrous, beyond all thought

Commentary: The Bodhisattva takes all things as the body, sentient beings as the substance, and the Dharma Realm as the mind. Thus, the Bodhisattva’s “mind is vast,” extending to the very limits of empty space and throughout the Dharma Realm, without boundaries. Because the Bodhisattva’s mind is vast, it can encompass all things. Even when sentient beings behave disrespectfully toward the Bodhisattva, the Bodhisattva feels not the slightest resentment or anger, but patiently receives it with compassion, regarding it as commonplace. The Bodhisattva possesses the strength to endure, abides in a compassionate mind, and perfects the Perfection of Patience, undisturbed by false fame, honor, or disgrace. The Bodhisattva can make patience a natural state; this means that the Bodhisattva’s power of concentration has reached a profound level. When the mind is constantly in samadhi, the light of wisdom arises. This light often illuminates all dharmas and enables one to understand them fully. The Bodhisattva cultivates wondrous, inconceivable wisdom. The Bodhisattva’s Prajna wisdom is always present, and in all actions, uses wisdom to transform emotions and Prajna to guide the myriad practices. The Bodhisattva cultivates the ten perfections and myriad practices, completing each perfection through the wisdom of Prajna.

 

In all worlds of the ten directions,
Fully cultivate the practice of pure conduct;
All such merit is dedicated
For the peace and happiness of all sentient beings.

Commentary: The Bodhisattva practices the Dharma practices of the Ten Dedications. In all the different worlds throughout the ten directions, the Bodhisattva cultivates and perfects every kind of pure practice. The Bodhisattva dedicates the merit of this practice to all sentient beings, to bodhi, and to ultimate reality. The Bodhisattva does this because they wish to bring peace and happiness to all sentient beings—that is, to enable all beings to attain peace and happiness.

 

The Great Being should cultivate all wholesome deeds
Countless, boundless, impossible to number
All such deeds benefit sentient beings
Causing them to abide in inconceivable, unsurpassed wisdom

Commentary: “Great Being” is another title for a Bodhisattva. Bodhisattvas cultivate the practice of dedicating merit, and are always diligent in cultivating all kinds of wholesome deeds. A deed is wholesome if it can both increase one’s own roots of goodness and benefit the endeavors of sentient beings.

When Bodhisattvas are diligent in their cultivation, it means that they do not waste a single moment and are never indolent. Diligently cultivating wholesome deeds is not limited to scheduled hours; even when busy, one must take advantage of opportunities to do wholesome deeds. For example, once, when we were traveling, because of time constraints we could not attend the evening service at the temple. So all of us held the service on the bus. We performed every part of the ceremony in full, without simplifying anything or letting the time pass wastefully. This is what it means to diligently cultivate wholesome deeds.

If we had used that time to sleep or rest, or to gossip, that would not have been diligently cultivating wholesome deeds; it would have been increasing unwholesome karma. Wholesome deeds must be cultivated diligently, so that they increase, while unwholesome karma diminishes. If we do not cultivate, wholesome deeds will diminish, while unwholesome karma will increase instead.

For Bodhisattvas and sentient beings alike, the more wholesome deeds, the better—so many that they are infinite and boundless, filling all of space, beyond measure. Such abundant wholesome deeds are not to be kept for oneself alone. One must dedicate all the merit of those wholesome deeds to sentient beings in distress, so that they may all attain the highest, unsurpassed, inconceivable wisdom.

 

For the sake of all sentient beings
For inconceivable kalpas in the hells
Thus, never having a mind of weariness or retreat
With courage and resolve, always dedicating [merit].

Commentary: The Bodhisattva vows to rescue and deliver all suffering sentient beings. For inconceivably long kalpas, the Bodhisattva remains in the hells in their place, seeking to free them from suffering and bring them happiness. This, too, is the Bodhisattva’s vow. The Bodhisattva endures every kind of suffering in place of sentient beings, yet never gives rise to a retreating mind or a weary mind, nor ever thinks, “I have done all I can for sentient beings; that is enough,” and then fails to continue this vow. A Bodhisattva would never do such a thing. Otherwise, how could one be called a Bodhisattva? Not only does the Bodhisattva never retreat; the more suffering the Bodhisattva endures in place of sentient beings, the more courageously and diligently the Bodhisattva practices, with unwavering faith and resolve to cultivate this Dharma-gate of dedication. The Bodhisattva dedicates all the roots of goodness and merit cultivated to the sentient beings of the Dharma realm, keeping not even a little for themself: dedicating to ultimate reality, and dedicating to the path of enlightenment and unsurpassed bodhi.

 

Not seeking forms, sounds, smells, or tastes,
Nor seeking any wondrous tactile sensations,
Solely to liberate all sentient beings,
Ever seeking unsurpassed, supreme wisdom.

Commentary: When a Bodhisattva cultivates the Buddha Way, it is not out of attachment to the five desires or a wish to pursue forms, sounds, smells, tastes, and tactile sensations and enjoy their realms. Nor does the Bodhisattva seek the wondrous sensations of tactile contact. The Bodhisattva clearly understands that they are all illusory and does not become attached to them. To deliver all sentient beings suffering hardship and affliction, the Bodhisattva continually strives to cultivate the supreme, unsurpassed Dharma practice, aspiring to attain supreme wisdom.

 

Pure wisdom is like empty space
Cultivating the boundless practices of great beings
Like all the Dharma practices that the Buddha practiced
That person constantly studies and practices in this way.

Commentary: Wisdom is an abstract noun. It has no form: it cannot be seen or touched, nor can it be picked up. Yet it is clearly revealed in each person’s words and actions, and it also shows the degree to which they are superior or inferior. This is speaking of the worldly wisdom (the wisdom of the world) possessed by some people. The wisdom spoken of in the Buddhist sutras is different: it transcends worldly wisdom and is true wisdom (genuine wisdom). It is neither thought nor consciousness.

This wisdom is something all of us inherently possess in full; there is no one who lacks it. Unfortunately, it is obscured by ignorance. It is like a mirror that was originally bright and clean but now has a thick layer of dust on its surface, so that it cannot reflect anything. The mirror is like the wisdom we are born with, which is complete in us; the dust makes it unclean and dull. We must make some effort to wipe away all the dust clinging to the mirror, and then it will regain its cleanliness and brightness. Dust is ignorance. This ignorance has neither shape nor form, but it can cause people to develop pointless thoughts and to express all kinds of evil words and actions. If you see such unreasonable things, then you can see the manifestations of ignorance. If ignorance is eliminated, wisdom will appear.

Wisdom arises from purity. It is unlike worldly wisdom, which is often tainted. Only by cultivating and learning the Buddha Way can one give rise to wisdom that is pure and free of defilement, vast and boundless. Because pure wisdom never causes people to cling to biased views about anything or to hold the view that the self and what belongs to the self are uniquely important, wisdom is said to be like space. Space has no boundaries and bears not the slightest mark of emptiness; it need not be separate from all forms. The pure wisdom we inherently possess is like this as well: it bears no forms at all. The mirror is an analogy; it does not mean that wisdom is exactly like a mirror.

How does a Bodhisattva attain pure wisdom like space? It is because He cultivates boundless merit and practices the boundless great practices of the Bodhisattva (Great Being), as well as the Dharma practices cultivated by the Buddhas of the past, present, and future. The Bodhisattva (that person) is always diligent in learning and practicing the Bodhisattva practices and the practices of the Buddhas. Therefore, He attains pure wisdom like space.

 

Great Beings travel through all worlds
All can bring peace and security to all living beings
Universally causing all to rejoice
They practice the Bodhisattva path without weariness or contentment.

Commentary: The spiritual powers and wondrous functions of a Bodhisattva (Great Being) operate freely and effortlessly. The Bodhisattva manifests countless bodies and travels to every world in the ten directions to teach and transform sentient beings, rescuing them from the sea of suffering. When the Bodhisattva travels through the worlds, it is neither sightseeing nor recreation, but a way to benefit sentient beings: to bring happiness to those enduring suffering and hardship, and enable them all to dwell in peace and security in the Buddha’s light, which shines everywhere. The Bodhisattva ensures that all sentient beings’ wishes are fulfilled, that their hearts’ desires are satisfied, and that they are all greatly overjoyed.

Why does everyone have afflictions? Because their wishes are often disappointed. Not getting what one seeks is suffering, and so one is not at ease. The Bodhisattva practices the Bodhisattva Way and vows to bring joy to all sentient beings everywhere. This is the purpose of the Bodhisattva’s practice. Once the Bodhisattva has fulfilled the purpose of the practice, does that mean the Bodhisattva is content and will rest? The Bodhisattva has no such thought. At all times, the Bodhisattva willingly practices the Bodhisattva Way, never feeling self-satisfied or weary. Since the more roots of goodness and merit one cultivates, the better, the Bodhisattva never stops to rest.

When the Buddha was still alive, he often mended and sewed robes for elderly bhikkhus and made robes for them. He also gave medicine to sick bhikkhus and swept and cleaned their rooms. Seeing this, his disciples asked the Buddha: “Your merits are immeasurable. Why do you still need to cultivate merit among sentient beings?” —The Buddha replied to his disciple: “If you are still worried that you don’t have enough merit, the more the better. Dedicate this merit to all practitioners who do not yet have enough merit and to sentient beings who are suffering. Wouldn’t that be very good?”

 

Destroy all the poisons of the mind
Contemplate and cultivate supreme wisdom
Not seeking happiness for oneself
I only wish that sentient beings be free from suffering

Commentary: Poisonous thoughts—that is, greed, anger, delusion, arrogance, selfishness, and the desire to obstruct others from cultivating the Way—are all forms of poisonous thought. Those who cultivate the Bodhisattva path must, no matter what, completely eliminate these poisonous thoughts. This is certainly not easy to do, but we must understand that these poisonous thoughts are like stones tied to our feet, hindering us from turning toward goodness. We cannot simply ignore them and refuse to act because they are difficult to overcome; nor should we stop learning Buddhism, cultivating the Way, and turning toward goodness! That is not so! Even if something is difficult, we must do it, loosening the stones tied to our feet bit by bit. We must not let them increase, but only reduce them. In the end, one day these poisonous thoughts will be completely eliminated. From the very moment a Bodhisattva first gives rise to the bodhi mind, the Bodhisattva resolves to eradicate every one of these poisonous thoughts from the mind. The Bodhisattva is neither greedy nor angry nor deluded, neither arrogant nor envious or obstructive toward others. In short, the Bodhisattva does things that benefit sentient beings, and does not think about things that benefit only the self.

We who study the Buddha’s teachings and cultivate the Way must learn the spirit of the Bodhisattva: knowing only how to benefit others, and not how to benefit ourselves. The Bodhisattva’s aim is to cultivate the Bodhisattva’s practices and follow the Bodhisattva Way; only then can all poisonous thoughts be completely eradicated. If even a little weariness or complacency remains in the mind, then the poison has not been fully removed. There will inevitably still be self-centered and wrong views. At times, one may feel that no one is as good as oneself, be eager to outdo others and win, think oneself clever and capable in everything, and constantly display one’s superiority over others—in every circumstance, wanting to be number one. Such thoughts, too, are poison. The Bodhisattva’s inner cultivation knows no such way of thinking.

We who study and cultivate the Buddha Way should ask ourselves: Do we have these faults? If so, we should gradually change them at once, transforming that poison into a wholesome, cooling remedy. Diligently cultivate the Dharma practices of purity, and do not leave any residual poison in the mind.

Bodhisattvas hear the Dharma from the Buddhas, then reflect on the Dharma themselves, understand the true nature of the Dharma, and cultivate the supreme wisdom to perfection. If they cultivate true, supreme wisdom, they will naturally surpass everyone, naturally become foremost, great, and victorious among all sentient beings. If, on the other hand, they have no wisdom at all and are very foolish, they will fear those who are smarter and wiser than they are.

Cultivating through contemplation means practicing meditation. By regularly practicing meditation, one can attain supreme, unsurpassed wisdom. When Bodhisattvas cultivate various Dharma practices, they do not set their minds on cultivating the Bodhisattva path in order to obtain some state of peace and bliss for themselves. Their wish is that all sentient beings may leave suffering and attain joy. Even if all sentient beings could leave suffering and attain joy only by their having to remain forever in the hells and endure terrible agony, they would willingly and gladly do so. Bodhisattvas practice for the benefit of sentient beings; they want only for sentient beings to leave suffering.

Not only do Bodhisattvas practice solely for the benefit of others; anyone who practices and studies the Buddha Way—whether an ordinary person or a common layperson—should, when resolving to practice, make a great vow to diligently cultivate pure conduct for the benefit of all sentient beings. In everything, one should not seek peace and happiness for oneself or the fulfillment of one’s own desires. Even if you vow to undertake ascetic practices, do not think, “I practice asceticism because I want to become enlightened and attain realization quickly.” The wish to become enlightened sooner is also a form of greed. When such minds of greed, anger, and delusion have been completely eradicated, and such foolish behavior is no longer present, then, since you are not seeking peace and happiness for yourself, you will naturally attain true peace and happiness. True peace and happiness are the source from which true wisdom arises.

Once you have true peace and happiness and true wisdom, your mind will immediately turn to this thought: “I diligently cultivate all these practices in order to attain supreme wisdom, and I wish that everyone may also attain this most excellent wisdom.” You should dedicate the merit in this way. Do not think only of yourself, telling yourself, “What acts of merit have I performed for sentient beings? What virtue have I cultivated? What things have I done?” To be filled with self-centeredness is nothing but a whole mass of foolish thinking.

I hope that those who understand will not act foolishly, and that those who act foolishly will quickly learn to act with understanding. Therefore, we must all make our way from the path of confusion to the path of understanding.

 

Through dedication, this person attains the ultimate;
The mind is always pure, free from all poisons;
Entrusted by the Tathāgatas of the three times,
They abide in the unsurpassed Great Dharma City.

Commentary: “That person”—that Bodhisattva practices the Dharma-gate of dedication and has attained true wisdom, genuine insight, and wisdom that is perfectly integrated and ultimate. His mind is always pure, without the slightest defiled thought. He has cast away all greed, anger, delusion, arrogance, jealousy, and so forth—all kinds of poisonous thoughts that obstruct the Way.

That Bodhisattva practices the Bodhisattva path. In the past, he received the entrustment of the Buddhas of the past; now he is receiving the entrustment of the Buddhas of the present; and in the future, he will receive the entrustment of the Buddhas of the future. When the Buddhas entrust him, they say: “Good man! You are perfectly virtuous. I entrust to you the sentient beings of the future who suffer. I hope you can teach and guide them in accordance with the Dharma, enabling them to leave suffering, attain happiness, and swiftly realize the Buddha Way.”

When a Bodhisattva reaches such a state, his cultivation is complete, as though he were abiding in the great, unsurpassed Dharma-city. Bodhisattvas who come after him cannot compare with him.

 

Never have they been attached to any forms
Feelings, perceptions, formations, and consciousness are likewise
Their minds have forever transcended the three realms of existence
All merits whatsoever are dedicated in full

Commentary: A Bodhisattva who practices the Dharma-gate of dedication has long since purified the three karmas and has never been stained by or attached to any form objects, nor to feeling objects and so forth. The Bodhisattva sees that form is emptiness and emptiness is form. Feeling, perception, formations, and consciousness are likewise. Having thoroughly understood the true nature of all dharmas, the Bodhisattva sees that the five aggregates are all empty and passes beyond every suffering and calamity. The Bodhisattva’s mind has forever escaped the three realms—the realm of desire, the realm of form, and the formless realm—and is not deluded by the five desires in the three realms. Unless the Bodhisattva, in accordance with a vow, chooses to be born in the three realms to teach and transform sentient beings, the Bodhisattva has no attachment to the pleasures of the five desires in the three realms. The Bodhisattva dedicates all the merit and roots of goodness cultivated to all sentient beings throughout the ten directions, to bodhi, and to ultimate reality, without retaining even the slightest amount.

 

All sentient beings known and seen by the Buddha,
He gathers them all in, leaving none behind.
His vows enable them all to attain liberation;
For their sake, he practices with great joy.

Commentary: The third line of the verse praising the Buddha says, “All that exists in the world, I see completely” (I see everything in the world). This means that he sees everything and then knows everything as well. Could there still be sentient beings whom the Buddha cannot see? Could there be secret matters he does not know? All sentient beings exist within the Buddha’s Dharmakaya (the Buddha’s Dharmakaya fills all space). Thus, the Buddha naturally sees and knows the thoughts and conduct of all sentient beings. What, then, could the Buddha not know or not see? All the beings the Buddha can see have a karmic connection with him through the Dharma, so he embraces them all, liberates the multitude of beings far and wide, and teaches them impartially, leaving no one out.

When a Bodhisattva practices the Bodhisattva way, he, too, follows the methods by which the Buddha walks the Path. All sentient beings he can see or know, he embraces and takes under his care, leaving no one out. He also makes a great vow to devote himself wholeheartedly and exert every effort to teach the beings he has embraced, enabling them all to attain liberation.

For the sake of sentient beings, the Bodhisattva arouses the resolve to cultivate the Way, willingly undergoing suffering on their behalf, and never thinking of his own benefit or happiness. He does not wish sentient beings to suffer; he hopes they will receive the benefits he offers, leave suffering behind, and attain happiness. When they are all greatly joyful, he will have fulfilled the purpose for which he aroused the resolve to cultivate the Way.

 

His mind abides peacefully in every moment
His wisdom is vast, with none to equal it
Free from delusion, right mindfulness is ever still
All deeds are entirely pure.

When a Bodhisattva cultivates the Dharma door of dedication, His thoughts are always focused on applying effort to this Dharma door. He dedicates all the merit and virtue from His cultivation to sentient beings, to Bodhi, and to ultimate reality. Because He constantly cultivates every kind of wholesome root for the sake of sentient beings, He attains vast wisdom. No one can compare with the vast wisdom of a Bodhisattva who cultivates the Dharma door of dedication.

The Bodhisattva’s vast wisdom comes from having dispelled all ignorance. He has no attachments and is free from all obstructions, so right mindfulness is always present. This right mindfulness is serene and still. Right mindfulness is no-thought, and no-thought is also right mindfulness. If there were thought, one could not remain constantly serene and still. To remain constantly serene and still is to be without thought, which is right mindfulness. Since there are no thoughts, how could there be karma? All wholesome and unwholesome karma is pure, and is therefore as if nonexistent.

Here, “karma is pure” means that the three kinds of karma—of body, mouth, and mind—are all pure. How can the three kinds of karma be made pure? Through being without thought. Therefore, it says: With no mind and no thoughts, blessings are boundless;
Selfish desires and stray thoughts are sins and transgressions.

That is:
No mind, no thoughts—boundless blessings.
Selfish desires and scattered thoughts are karmic offenses.

“When thoughts arise, a hundred things exist; when thoughts cease, ten thousand things are absent.” Meaning:
When thought stirs, a hundred things arise;
when thought ceases, ten thousand things are empty.

“When the mind is still and thoughts have ceased, there is true wealth and nobility;
When selfish desires are wholly cut off, there is a true field of merit.” Meaning:

When the mind is stilled and thoughts cease, that is true wealth;
When selfish desires are completely removed, the field of merit is cleansed.

“Non-thought” means purity—that is, the three karmas are undefiled.

 

Those Bodhisattvas dwelling in the world
Cling to no inner or outer dharmas;
Like wind moving unobstructed through the sky,
So too do the Great Beings apply their minds.

Commentary: “These Bodhisattvas” refers to the great Bodhisattvas who cultivate the Dharma practice of dedication. They live in this world without clinging to either inner or outer phenomena. Inner phenomena are the greed, anger, delusion, ignorance, afflictions, and habitual tendencies to which the mind does not cling. Outer phenomena are the five objects of the senses—forms, sounds, smells, tastes, and tangible things—to which one does not become attached or stained.

The inner phenomena of the mind and the outer phenomena of form, as described above, are, in a Bodhisattva’s mind’s eye, like the wind blowing through empty space: they leave no trace, and one cannot find the path the wind has taken. “Great Being” refers to a Bodhisattva who cultivates the Dharma practice of dedication, dedicating all the roots of goodness and merit cultivated to sentient beings. The Bodhisattva clings neither to appearances nor to inner or outer phenomena. Their equal and compassionate mind is like the wind blowing through empty space, leaving no trace.

All of us who guide others in cultivating and learning the Buddhadharma must learn to use our minds as the Bodhisattvas do, without attachment.

 

All deeds of the body are pure;
All words are free from fault;
The mind is ever turned toward the Tathāgata;
It can bring joy to all the Buddhas.

The Bodhisattva cultivates the Dharma-door of dedication. His bodily karma is very pure, because He commits no wrongdoing such as killing, stealing, or sexual misconduct. All His speech is also free of faults, so His verbal karma is pure as well. His verbal karma is pure because He absolutely never gossips or argues about right and wrong, never talks about this and that or spreads idle words; His speech is without fault. In the Bodhisattva’s mind there is only the Buddha. With single-minded devotion, He seeks only the Buddha Way, brings forth the Mahayana aspiration, and benefits living beings. His mental karma is also pure. With all three karmas pure, He earnestly and sincerely turns toward the Tathagata, thereby bringing joy to all the Buddhas of the ten directions.

 

In the ten directions are immeasurable realms;
To every Buddha’s land, they all proceed.
There they behold the Lord of Great Compassion,
And all respectfully venerate and serve him.

Throughout all the worlds in the ten directions, in immeasurable and boundless lands—not to mention the worlds in any one direction—wherever a Buddha is abiding in the world and teaching and transforming living beings, the Bodhisattva who cultivates the Dharma gate of dedication of merit will certainly go there. Of all the Buddhas he sees, there is not one whom he does not draw near to, make offerings to, revere, and serve.

 

The mind is always pure, free from all failings
Entering all worlds without fear
Having already dwelt in the Tathāgata’s unsurpassed path
And serving as the great Dharma pond for the three realms

Commentary: When a Bodhisattva cultivates the Dharma door of dedication, the Bodhisattva’s mind is always pure and tranquil, for it has been freed from every kind of fault. Thus, the Bodhisattva can go everywhere in any world to teach and transform sentient beings. The Bodhisattva no longer has thoughts of desire or craving, much less a mind that seeks the empty glory of fame and gain. With single-minded faith, the Bodhisattva seeks the Buddha Way above and liberates sentient beings below. Therefore, the Bodhisattva courageously advances without fear and is not afraid of hardship or calamity.

This fearless strength of spirit comes from the Bodhisattva’s having attained the unsurpassed, correct Way of the Buddha, being able to abide in the true Dharma taught by all Buddhas, and maintaining steadfast right mindfulness. The Bodhisattva’s mind abides in the unsurpassed Buddha Way, and the Bodhisattva’s body remains in the Buddha’s bodhimanda, cultivating and learning the Buddha Way and practicing the practices cultivated by the Buddha. In this way, the Bodhisattva avoids every hardship and dispels the disturbances of all non-Buddhist paths.

The Bodhisattva must also become a great Dharma pond throughout the three realms, so that sentient beings in the three realms may bathe in it, cleanse the ignorance and afflictions of body and mind, learn the Buddha Dharma, attain Dharma joy, and find true peace and happiness.

 

Diligently observe all dharmas
In accordance with reflection on the nature of existence and nonexistence
Thus proceed toward the true principle
And enter the profound realm of non-contention.

Commentary:

To seek perfection in a task,
one must apply painstaking effort.
Once the effort has borne fruit,
understanding dawns silently in the mind.

The meaning of these four lines is this: Whatever you want to do, you hope to succeed and fully accomplish your goal—and to achieve especially good results, so that people praise you as astute, capable, and superior to others. To earn that honor, you must devote yourself single-mindedly to the task, and therefore you must work hard. Do not shrink from arduous practice; humble yourself and fear no difficulties as you pursue your studies. Once your efforts have matured, you will not need anyone to explain things to you: naturally, you will suddenly understand and penetrate them, and in stillness you will see clearly.

If you do not work hard but still want to understand and see clearly, it will not be easy at all. It is like studying: if you learn a great deal and investigate widely, then, over time, things will naturally become easy to understand. If you study little, sometimes the reasoning will not make sense. Therefore, you must strive diligently, reflect, and observe in order to fully attain the goals of your studies.

The same applies if you wish to cultivate and study the Buddhadharma: you must work hard and be diligent. Here, “refined” refers to what is precise and subtle. You must apply effort to the very subtle details, observe carefully, reflect, and pay special attention—do not overlook the subtlest points. A grain of dust is extremely fine and tiny, yet if many accumulate, they can form a mountain. Thus, in studying the Buddhadharma, you must investigate the subtle points and observe them carefully. You must strive diligently without becoming indolent, seek the marvelous within the marvelous, observe the true aspect of all dharmas, and seek the principles underlying them. Follow the fundamental nature of all dharmas and reflect on their great function.

“Existence” means “wondrous existence”; “not existence” means “true emptiness.” Reflect on the principle of “true emptiness and wondrous existence,” and investigate how its wondrous function is unobstructed by anything. Everything that manifests throughout the Dharma Realm is truly perfectly interfused and unobstructed. From this, you will understand:

“True emptiness is not empty
Wondrous existence is not existence
True emptiness does not obstruct wondrous existence
Wondrous existence does not obstruct true emptiness”

This principle contains the unsurpassed wondrous truth. If you understand this principle clearly, you can turn toward the true principle. Once you clearly understand the principle of true emptiness, you will understand the pure original nature: quiescent and unmoving, yet responsive and all-pervading. This Dharma is the place of non-contention. There is no disputation in it. Why is there no disputation? Because it is absolute, not relative. This Dharma is the original nature of all Dharma. The original nature of Dharma is free from the mark of speech, the mark of written words, and the mark of objects apprehended by the mind. To be free from all marks is to be all Dharmas; therefore, this Dharma is without contention. By clearly understanding this profound, unsurpassed wondrous Dharma, you can enter the “profound place of non-contention.”

 

Through this, one cultivates and attains the steadfast path;
All sentient beings cannot destroy it;
Skillfully and fully understanding the nature of all dharmas;
Throughout the three times, one is unattached to anything

Commentary: The Bodhisattva’s level of cultivation is to have entered the profound state of non-contention, to understand thoroughly the quiescent aspect of all dharmas, to know that it is beyond words, and to awaken to this wondrous principle. Through cultivation, the Bodhisattva develops a steadfast mind of the Way and brings the work of the Way to complete fulfillment. Such progress in cultivation comes from practicing day after day, at every moment, without ever stopping; only then can one bring the work of the Way to fruition.

Ordinary people look at the many disciples who cultivate, yet wonder why they do not see anyone becoming a Buddha. Let alone becoming a Buddha, few are even seen attaining fruition or, for that matter, opening the five eyes and six spiritual powers. This is because most of them cultivate for one day, then rest for ten; after cultivating for one day, they must rest for ten more. What they cultivate is outweighed by what they lose. How, then, can they become Buddhas? How can they attain fruition and realize the Way?

Consider a bright mirror: if it is constantly wiped clean, it will remain clear forever. It can “respond when things come and be still when things go,” reflecting everything clearly while its fundamental nature remains without thought. But if it is left there without being wiped clean, dust will gather on it in ever greater quantities and ever thicker layers. As time goes by, eventually nothing will appear in it at all.

This is an analogy for the habitual tendencies, afflictions, and ignorance that obscure our own nature. Someone may know how to cultivate in one lifetime, but in the next may be deluded by the five desires and forget to cultivate. This is just like a mirror covered with dust. If one then wishes to cultivate again, one must wipe away the dust clinging to the mirror. Once the dust is gone, the mirror’s brightness will be restored, and it will be able to reflect all things.

In our inherent nature, it is as though, once ignorance and obscurations are removed, the light of wisdom will manifest. To completely clear away the ignorance and afflictions that conceal us, only cultivation can extinguish ignorance and reveal the Dharma-nature. Now that we have the opportunity to see the Buddha, hear the Buddha-Dharma, and encounter the Sangha, we must quickly apply ourselves to cultivation and seek to end birth and death. Do not think, “I am already old; I’ll start practicing in my next life.” You should know that cultivation begins with making the resolve; age, wealth or poverty, high or low status do not matter. We have a human body now, and practicing with a human body is the most effective. If we do not practice, will we still be able to retain a human body in the next life? Therefore, we must use this human body to make the resolve to practice without delay. If we keep waiting and putting it off, we may practice for one lifetime, then fail to practice for ten lifetimes, and so our habits of ignorance become deeply ingrained. If we vow to practice lifetime after lifetime and apply ourselves diligently each day without slacking, then we will be like that mirror, constantly keeping it free of dust and making it bright and clean. The wisdom inherent in people is the same: it can be present at every moment. When the light of wisdom is present, that is the firm path; it can only grow day by day and will never regress. When a practitioner has attained the firm path, the light of wisdom guides them in practicing the Bodhisattva path, leaving them without fear. Not only can all sentient beings be no obstacle to them, but even heavenly demons and non-Buddhist paths have no way to disrupt their actions. A Bodhisattva who has realized the highest light of wisdom has thoroughly understood and penetrated the original nature of all dharmas. They penetrate deeply throughout the three times—the past, present, and future—and among all that they hear and see in these three times, nothing causes them to become attached. They have no attachments because, at that time, the Bodhisattva has realized the two kinds of emptiness: the emptiness of persons and the emptiness of dharmas.

 

Thus dedicate toward reaching the other shore,
May all sentient beings be freed from defilements,
Forever leave behind all that they rely upon,
Enter the ultimate place of non-reliance

Commentary: The Bodhisattva cultivates all kinds of roots of goodness and merit, immeasurable and boundless merit. Just as in the Dharma practice of dedication that the Bodhisattva cultivates, all of it is dedicated to sentient beings, dedicated toward bodhi, and dedicated toward true reality. When the dedication of merit is perfected, the Bodhisattva will reach the other shore of Nirvana. Having reached the other shore, the Bodhisattva still does not abandon sentient beings in order to realize bodhi alone. The Bodhisattva also enables all sentient beings to become like himself, escape all dust and defilements, and manifest the luminous wisdom they inherently possess. Thus they forever leave behind every place of reliance and enter the true, ultimate realm of liberation, freely and at ease, with nothing to depend on.

 

The languages spoken by all sentient beings
Vary according to their different kinds
The Bodhisattva can discern and expound them all
Yet the mind is unattached and unobstructed

Commentary: Sentient beings throughout the Dharma realm are not limited to humans in having speech. Birds, beasts, insects, and beings born from eggs, wombs, moisture, or transformation, and so on—all living beings have ways of communicating their thoughts, just as humans use spoken and written language to communicate. Each different kind of sentient being has its own language, and Bodhisattvas can distinguish and understand them all. They do not need to learn these languages, yet they understand them all. Just as they can spontaneously understand the languages of every human country without a teacher, they understand the calls of birds and beasts; there is no species’ language they do not know. Wherever they go among sentient beings, they can speak that species’ language and blend in naturally, because Bodhisattvas have attained the samadhi of language.

Moreover, Bodhisattvas’ minds are free from attachment. They do not think, “I am human and you are an animal,” and thus look down on others. Toward every kind of sentient being, they regard them all with the Buddha’s eye, because all ordinary sentient beings possess Buddha-nature and can become Buddhas. When the mind is free from attachment, there will be no obstruction.

 

Bodhisattvas thus practice dedication
The merit of skillful means is indescribable
They can cause, in the worlds of the ten directions
All Buddhas to praise them.

Commentary: The Great Bodhisattva practices the Dharma-gate of dedication. The roots of goodness and merit that he cultivates, whether great or small, he does not retain even the slightest amount, but dedicates to all sentient beings, to unsurpassed Bodhi, and to the true reality of all dharmas. This skillful-means Dharma-gate for cultivating roots of goodness and merit is wondrous and inconceivable, unspeakable and beyond description. Once the Bodhisattva has accomplished such merit, throughout the worlds of the ten directions he is worthy of being praised and commended by all the Buddhas of the ten directions, who say: “Good man! Excellent! Excellent! You are a messenger of the Buddhas of the ten directions, and also a Great Bodhisattva held in the protective mindfulness of all the Buddhas of the ten directions!”

 

— oOo —

The Chapter on the Ten Dedications – 2

The Second Section on Imperishable Dedication

 

“Son of the Buddha, what is the Bodhisattva Mahāsattva’s Indestructible Dedication? “Son of the Buddha, this Bodhisattva Mahāsattva has indestructible faith in all the Tathāgatas of the past, future, and present, because they are able to serve all Buddhas. They have indestructible faith in all Bodhisattvas, even those who have just aroused a single thought seeking omniscience, because they vow to cultivate all the Bodhisattvas’ roots of goodness without weariness. They have indestructible faith in all the Buddha-Dharma, because they give rise to profound aspiration and delight. They have indestructible faith in all the Buddha’s teachings, because they protect, uphold, and maintain them. They have indestructible faith in all sentient beings, because they regard them all equally with eyes of compassion, dedicate roots of goodness to them, and benefit them universally.”

Commentary: After Bodhisattva Vajradhvaja finished explaining the first dedication of merit, he continued with the second. “Disciples of the Buddha! What is the great Bodhisattva’s indestructible dedication of merit?” The words “What is” are a question addressed to the assembly. In ordinary language, this means: “What is the practice-gate of indestructible dedication of merit cultivated by a great Bodhisattva?”

The Commentary and Subcommentary explains the two words “indestructible” as follows: “Contemplate all dharmas: they have only names and functions. This concerns phenomena. Each moment does not abide; it is impermanent in an instant. Therefore it is called indestructible. This is indestructibility in principle. To know that the wholesome roots being dedicated can all reach the unobstructed interpenetration of phenomena and phenomena—only then is it truly indestructible.” After Bodhisattva Vajradhvaja raised this question, he again called out, “Disciples of the Buddha!” This great Bodhisattva cultivates the practice of indestructible dedication. In the presence of the Buddhas of the past, future, and present, and at the bodhimandas of the Buddhas of all three times, he hears the Dharma taught by the Buddhas and practices in accordance with it. He attains faith as firm as a vajra, a faith that no heavenly demon, non-Buddhist, or other force can ever destroy.

At the bodhimandas of the Buddhas of the ten directions and three times, he devotes himself wholeheartedly to every Buddha, respectfully attends upon them, and joyfully serves and makes offerings to them. Thus he has cultivated deep and abundant roots of goodness. This, too, is why his firm faith cannot be destroyed by any external force.

Moreover, he shows such sincere faith and devotion not only toward the Buddhas but also toward all Bodhisattvas, and even toward those who have just aroused a single thought of bodhi; he gives them all the same reverence. This includes Bodhisattvas, Śrāvakas, Pratyekabuddhas, the sages of the Two Vehicles, and all sentient beings who have already aroused or are now arousing the aspiration for enlightenment.

The great Bodhisattva who cultivates the practice of indestructible dedication hopes only to attain omniscience and a firm faith that no circumstance can destroy. Therefore, he makes a great vow: he must cultivate all the various roots of goodness cultivated by all Bodhisattvas. He is never weary or disheartened; day and night, he is never negligent, but diligently and energetically cultivates roots of goodness and accumulates a full measure of merit and virtue. This, too, is why a Bodhisattva can attain indestructible faith.

With regard to all the Buddha-Dharmas, the reason a Bodhisattva attains an unwavering, indestructible faith is that the Bodhisattva arouses the great aspiration for bodhi and vows to seek the joy of all Dharma. The Bodhisattva truly understands the teachings of all Buddhas and also protects and upholds their true Dharma; therefore, the Bodhisattva attains an unwavering, indestructible faith. The Bodhisattva also has an indestructible faith in all sentient beings, neither growing weary of them nor abandoning them. Taking pity on sentient beings who lack wisdom and are obscured by ignorance, the Bodhisattva observes the wholesome roots of all sentient beings with a mind of loving-kindness and equality, in order to dedicate merit on their behalf and benefit all sentient beings everywhere.

 

One gains indestructible faith in all pure Dharmas, because one universally cultivates boundless roots of goodness. One gains indestructible faith in the path of dedication of all Bodhisattvas, because one brings to fulfillment all superior aspirations and intentions. One gains indestructible faith in all Bodhisattva Dharma teachers, because one regards the Bodhisattvas as Buddhas. One gains indestructible faith in all the Buddhas’ sovereign supernatural powers, because one deeply believes that all Buddhas are inconceivable. One gains indestructible faith in all the skillful means practiced by Bodhisattvas, because one embraces the diverse, immeasurable, innumerable realms of practice.

Commentary: Pure Dharma means the Dharma that is pure. With regard to the pure, undefiled Buddha-Dharma, the Bodhisattva has attained a faculty of faith that no external force can destroy, because He has accumulated everywhere every kind of boundless, innumerable root of goodness. He has also perfected His cultivation of the principles and practices of the Bodhisattvas’ dedication of merit, and has attained an indestructible faith, believing deeply and without doubt. This is because He clearly understands the supreme Dharma of dedicating merit, which fulfills all His aspirations.

He also holds in great reverence and faith the Bodhisattva Dharma teachers who practice the Bodhisattva path, and has attained an indestructible faculty of faith. In His mind, He regards those Bodhisattva Dharma teachers as Buddhas of the past, present, and future. All Buddhas possess inconceivable spiritual powers and freedom. Ordinary people, whose roots of goodness are shallow and meager, do not believe and therefore give rise to many doubts. But that Bodhisattva has a firm, indestructible faculty of faith, because He deeply believes that all Buddhas possess inconceivable spiritual powers and freedom. He does not have the slightest doubt, for these powers are beyond what ordinary people can imagine in their minds or express in words.

“Spiritual powers and freedom” means not only possessing spiritual powers, but also being naturally free and unrestricted, using them as one wishes with complete ease; only then is it called freedom. Spiritual powers are attained through pure cultivation. They are used for the benefit of living beings, skillfully and expediently when needed—not to deceive people.

The Bodhisattva also has deep, unwavering faith in the skillful means practiced by Bodhisattvas who follow the Bodhisattva path, and in the various ways they manifest themselves. To broadly ferry living beings across, Bodhisattvas sometimes manifest as evil people and do bad deeds in order to transform others. The Bodhisattva clearly understands this skillful means, and so no circumstance can alter His faith. With His indestructible faculty of faith, the Bodhisattva embraces every kind of immeasurable, innumerable practice and every realm.

 

Disciples of the Buddha! When a bodhisattva-mahāsattva thus abides in indestructible faith, amid the various realms of Buddhas, bodhisattvas, śrāvakas, pratyekabuddhas, the teachings of the Buddhas, and sentient beings, he plants immeasurable, boundless roots of goodness, causing the mind of bodhi to turn and grow ever stronger. With vast compassion, he observes all equally, follows and learns what all Buddhas do, and gathers in every pure root of goodness. He enters the true meaning, accumulates practices of merit and virtue, practices great generosity, cultivates all merits, and contemplates the three times equally.

Commentary: Disciples of the Buddha! When a great Bodhisattva abides in the indestructible faculty of faith, the ten-direction Buddhas, Bodhisattvas, the noble practitioners of the two vehicles—Śrāvakas and Pratyekabuddhas—as well as all the Buddha’s teachings and all kinds of sentient beings each have different realms. Within the different realms described above, the Bodhisattva practices the Bodhisattva path and plants immeasurable, boundless kinds of wholesome roots. This is because the Bodhisattva causes their own bodhi mind to grow ever stronger and move ever closer to perfection, while also causing the bodhi minds of all sentient beings to grow ever stronger. The Bodhisattva’s mind of loving-kindness and compassion is as vast as the Dharma realm, and they constantly contemplate the sentient beings of the Dharma realm with an impartial mind. Following the dispositions of sentient beings, they study and practice all the Dharma methods practiced by the Buddhas and perform the meritorious deeds performed by the Buddhas. They also gather in all the pure wholesome roots of every sentient being, for only with pure wholesome roots can one enter into the true meaning. In cultivating practices that bring merit and virtue, one must widely practice giving, bestowing it equally upon all sentient beings. As the Bodhisattva cultivates these various kinds of merit and virtue, they contemplate equally the Buddhas of the three times, as well as the great Bodhisattvas throughout the ten directions and the three times, who also cultivate such wholesome roots and merits, bring them to complete perfection, and attain Buddhahood.

 

The Bodhisattva Mahāsattva dedicates the merits and virtues of such wholesome roots to omniscience. May they always see the Buddhas, draw near to good spiritual friends, and abide together with all the Bodhisattvas.

Commentary: The Great Bodhisattva dedicates all the roots of goodness planted in every realm, and all the various merits attained through practice, to omniscient wisdom and the vows he has made. He hopes always to see the Buddhas of the ten directions, always to encounter great spiritual benefactors, and always to practice and dwell together with the great Bodhisattvas.

 

Keep all-knowing wisdom in mind, never letting the mind abandon it even for a moment. Uphold the Buddha’s teachings and diligently protect them. Mature all sentient beings through teaching, and always direct the mind toward the path beyond the world. Make offerings to and respectfully attend upon all Dharma teachers. Understand all phenomena and remember them without forgetting. Practice the great vows and ensure that they are all fulfilled.

Commentary: The Bodhisattva practices the Dharma-door of indestructible dedication, and never for a moment abandons or forgets the aspiration to attain omniscience. The principles taught by all the Buddhas, the Bodhisattva comprehends in the heart and upholds in practice, diligently attending to and safeguarding them at every moment. Having received the Buddhas’ teachings and comprehended the truth in their presence, the Bodhisattva then uses them to teach all sentient beings, enabling them also to receive and understand all dharmas and reach maturity. Although the Bodhisattva enters the world to teach sentient beings, the Bodhisattva is not bound by worldly dharmas. At the same time, the Bodhisattva constantly keeps in mind the practice of pure, transcendent Dharma and dedicates the wholesome roots and merit cultivated to the transcendent path of Buddhahood. The Bodhisattva reveres all the Buddhas and also reveres the Bodhisattva Dharma masters who proclaim the Buddhadharma on behalf of the Buddhas. The Bodhisattva also draws near to and serves these Bodhisattva Dharma masters, without the slightest discriminating or conceited mind. The Bodhisattva fully understands and penetrates all dharmas without obstruction, clearly illuminating their true nature. The Bodhisattva also remembers all the sutras without forgetting them and upholds them without slackening. The Bodhisattva cultivates the great vows already made, aspiring to fulfill them completely. The great vows made by the Bodhisattva are the four great vows:

1. I vow to deliver numberless sentient beings.
2. I vow to eradicate inexhaustible afflictions.
3. I vow to study immeasurable Dharma-gates.
4. I vow to attain unsurpassed Buddhahood.

These four great vows encompass benefiting oneself and benefiting others, and bring the fruit of Buddhahood to perfection. When a Bodhisattva gives rise to the bodhi mind and practices the Bodhisattva path, they faithfully follow these four great vows, without considering the number of kalpas, choosing a place, selecting whom to help, or asking what they will reap; they are concerned only with sowing. By cultivating roots of goodness and merit in this way, fearing neither hardship nor suffering, they will ultimately attain bodhi. This great Bodhisattva also cultivates indestructible dedication of merit and continually practices the great vows, bringing them all to fulfillment.

 

The Bodhisattva thus accumulates roots of goodness, perfects roots of goodness, increases roots of goodness, contemplates roots of goodness, keeps roots of goodness in mind, distinguishes roots of goodness, delights in roots of goodness, cultivates roots of goodness, and abides in roots of goodness.

Commentary: The method is as explained above: Bodhisattvas cultivate the Buddha-Dharma, widely plant roots of goodness, and perform deeds of merit everywhere, teaching and transforming living beings and relieving their suffering. They do not consider whether a good deed is great or small, but use the method of accumulating little by little until it becomes much, progressing from coarse to fine and from shallow to deep. They never abandon any good deed without doing it. Just as many specks of dust accumulate to form a lofty mountain, so Bodhisattvas are said to accomplish their work by accumulating roots of goodness.

The meaning of accumulation is that something was originally absent, but is gradually gathered little by little until it becomes abundant. Because many roots of goodness are accumulated, great roots of goodness are accomplished. Therefore, one must first “accumulate roots of goodness” before one can “accomplish roots of goodness.” Once great roots of goodness have been accomplished, all roots of goodness will grow. As roots of goodness gradually grow, they naturally become greater and greater.

The growth of roots of goodness and their accumulation also differ in several ways. Accumulation means that they were originally absent, but later, through cultivating good conduct, they are gathered little by little until they become abundant. Growth means that they are already present and substantial, and now, through diligently cultivating roots of goodness, they become even deeper and stronger. The wholesome karma and faculties of faith were already plentiful and great, and they increase still further, so they become even more prominent.

To grow roots of goodness, one must constantly contemplate the various Dharmas. Contemplation is the practice of cultivating meditative concentration. Concentration can give rise to wisdom. In cultivating the Bodhisattva path and the meritorious practices of the Six Perfections, one cannot do without the guidance of wisdom in each perfection. Therefore, when Bodhisattvas arouse the aspiration to practice, they should never forget to seek unsurpassed wisdom—that is, they need wisdom to guide the myriad practices.

Because Bodhisattvas must cultivate meditative concentration, they need roots of goodness through contemplation. They contemplate the Dharmas taught by the Buddhas, the truth of all Dharmas and their true reality; they contemplate the practices cultivated by the Buddhas and the Buddhas’ merit. Contemplation and keeping something in mind are closely related. To keep something in mind means not to forget: to deeply imprint all meaningful truths and the right path in the ocean of the mind, and to keep them in mind at all times without forgetting them. If one forgets, one cannot contemplate them.

One must keep roots of goodness in mind gradually, as though tying them with a rope. Gather all roots of goodness together without ever letting them lapse, and contemplate and keep in mind the various roots of goodness.

Distinguishing the Roots of Goodness: This distinction does not mean judging good and bad with a biased mind. Rather, it means weighing wholesome karma according to its importance and urgency. The Bodhisattva uses wisdom to determine what should be done first and promptly sets about doing it. Less important matters can be taken up gradually. Thus, one must distinguish the roots of goodness according to their relative importance.

Delighting in Wholesome Roots: The Bodhisattva’s delight is not a selfish preference. Everything a Bodhisattva does is for the sake of sentient beings. The Bodhisattva delights in observing sentient beings and cultivates wholesome roots in accordance with them. Whatever sentient beings enjoy practicing, the Bodhisattva practices first, and then gradually cultivates it. Accomplishing such meritorious wholesome roots is what is meant by “delighting in wholesome roots.” When sentient beings rejoice, the Bodhisattva rejoices too.

Abiding in the Roots of Goodness: The Bodhisattva cultivates various roots of goodness. His mind constantly contemplates these roots, never allowing them to dissipate. He reflects on them and keeps them in mind, cultivating diligently without growing lax.

 

Having thus accumulated all roots of goodness, the bodhisattva-mahāsattva cultivates the bodhisattva practices through the dependent rewards obtained from these roots of goodness. In every moment, they see immeasurable Buddhas and, as appropriate, attend upon and make offerings to them.

Commentary: Great Bodhisattvas, as the sutra passage above says, having cultivated all kinds of roots of goodness little by little, they dedicate those roots of goodness and merits and thereby attain excellent results. They then rely on these excellent results to cultivate the Bodhisattva practices. In every moment, thought after thought, they can see the immeasurable Buddhas of the ten directions throughout all of space and the Dharma realm. Whatever they wish to do—serve and make offerings to the Buddhas—they can draw near to the Buddhas and make offerings as they wish.

 

With innumerable jewels, innumerable flowers, innumerable garlands, innumerable robes, innumerable canopies, innumerable banners, innumerable flags, innumerable ornaments, innumerable attendants, innumerable ground decorations, innumerable incense powders, innumerable powdered incense, innumerable blended incense, innumerable burnt incense, innumerable deep faith, innumerable love and delight, innumerable pure minds, innumerable reverence, innumerable praises, innumerable acts of worship, innumerable jeweled seats, innumerable flower seats, innumerable incense seats, innumerable garland seats, innumerable sandalwood seats, innumerable robe seats, innumerable vajra seats, innumerable mani seats, innumerable jeweled tiered seats, innumerable jewel-colored seats, innumerable jeweled walking paths, innumerable flower walking paths, innumerable incense walking paths, innumerable garland walking paths, innumerable robe walking paths, innumerable jeweled latticework walking paths, innumerable walking paths adorned with every kind of jewel and color, innumerable walking paths beneath all kinds of jeweled sala trees, innumerable walking paths with railings made of every kind of jewel, innumerable walking paths with nets of every kind of jewel and draped ornaments, innumerable palaces made of every kind of jewel, innumerable palaces made of every kind of flower, innumerable palaces made of every kind of incense, innumerable palaces made of every kind of garland, innumerable palaces made of every kind of sandalwood, innumerable palaces made of every kind of firm, wondrous, fragrant substance, innumerable vajra palaces, and innumerable mani palaces—all exceptionally wondrous, surpassing those of the gods.

Commentary: ‘Asamkhya’ is a numerical term in India. It is the largest number, meaning an immeasurable quantity. The Bodhisattva who practices the indestructible dedication among the Ten Dedications sees immeasurable numbers of Buddhas moment after moment. He attends upon the Buddhas and makes offerings to them. He offers immeasurable numbers of precious treasures to the Buddhas; immeasurable numbers of rare flowers; immeasurable numbers of flower garlands; immeasurable numbers of precious robes; immeasurable numbers of jeweled flower canopies; immeasurable numbers of jeweled banners; immeasurable numbers of jeweled flags; and immeasurable numbers of all kinds of adornments. He offers immeasurable numbers of attendants to the Buddhas, to serve them. He also offers immeasurable numbers of beautiful and splendid adornments to the Buddhas, using them to adorn the ground of the bodhimanda so that it radiates light and fragrance. He also offers immeasurable numbers of precious, renowned fragrant ointments to the Buddhas, applying them to their hands and feet. He also offers immeasurable numbers of powdered incense, blending different kinds of incense together and burning them in censers as offerings to the Buddhas. The Bodhisattva offers the finest material things in the world to the Buddhas, in the greatest possible quantities, without begrudging even a little. He makes these offerings sincerely, yet he still feels that making offerings of material things is not fully complete.” Again, with immeasurable and boundless deep faith beyond all description or comparison, hearts filled with delight, pure and undefiled minds, unsurpassed sincerity and reverence, and joyful, devoted hearts, they prostrate themselves with all five limbs touching the ground. At all times they attend upon and make offerings to the Buddhas.

They also offer the Buddhas countless jeweled seats made of the seven precious substances: flower seats, incense seats, garland seats, sandalwood seats, robe seats, vajra seats, mani-jewel seats, precious silk seats, and seats adorned with colored jewels, and so forth.

A place for walking meditation is where practitioners walk after eating. Walking while carrying incense is also called walking meditation, and a place for cultivating the Way is likewise called a place for walking meditation. They also design and construct places for walking meditation in all kinds of forms, both indoors and outdoors. Such places are decorated with every kind of precious stone; precious flowers are scattered everywhere, filling the grounds with fragrance; jeweled ornaments adorn them, and robes are laid out in profusion. They are interspersed with countless kinds of precious stones, and all manner of precious silks, in dazzling colors that gleam brilliantly and adorn them splendidly. Various precious tala trees spread their shade over them, and railings are made of the seven precious substances. They also embroider nets of bells from various precious jewels and suspend them overhead in the open air.

In this way, they design and build countless places for walking meditation, to offer to the Buddhas for their walking meditation.

There are also countless beautiful palaces, such as jeweled palaces, flower palaces, incense palaces, garland palaces, sandalwood palaces, palaces of great solidity that also contain supremely wondrous stores of incense, vajra palaces, mani-jewel palaces, and so forth. They offer the Buddhas all these kinds of unsurpassed and magnificent offerings. Every aspect of their adornment surpasses that of the palaces of the gods.

 

Innumerable trees of assorted jewels, innumerable trees of various fragrances, innumerable trees of precious garments, innumerable musical trees, innumerable trees of jeweled ornaments, innumerable trees of wondrous sounds, innumerable trees of inexhaustible jewels, innumerable trees of jeweled silk and colored fabrics, innumerable trees of jeweled banners, and innumerable trees adorned with every kind of flower and incense, banners, pennants, garlands, and canopies—such trees as these spread luxuriantly, casting interwoven shade, and adorned the palaces.

Commentary: The Bodhisattvas also have immeasurable numbers of trees made of various precious jewels, trees of many kinds of fragrant wood, trees of different garments, musical trees, trees adorned with various precious jewels, and trees that can emit wondrous sounds. There are also immeasurable numbers of trees adorned with jewels of every color, causing those who see them to immediately give rise to joy; immeasurable numbers of trees adorned with precious silks; and immeasurable numbers of trees adorned with rings made of jade stones. When the wind blows and sets them swaying, they emit wondrous sounds. There are also immeasurable numbers of trees whose trunks are adorned with wondrous fragrant flowers, jeweled garlands, jeweled banners, jeweled canopies, and other splendid, unusual ornaments. Each of these immeasurable numbers of trees, adorned with so many kinds of jewels, radiates light that shines upon the others. Their branches and leaves grow thick and lush, providing shade and adorning the palaces, and are used to make offerings to the Buddha.

 

Those palaces also had countless ornamented balconies and railings, countless ornamented windows, countless ornamented gates and doorways, countless ornamented towers and pavilions, countless ornamented half-moons, and countless ornamented canopies; countless golden nets draped over their tops, countless fragrant pearls scattered about, perfuming all around, and countless garments spread over the ground.

Commentary: Those magnificent and majestic palaces have countless eaves, countless windows, and large doors connected to one another. There are countless splendid, dignified pavilions. There are also countless entrances, railings, ponds, flower gardens, and so on, with semicircular shapes throughout. Countless canopies and curtains are hung all around. Countless golden nets are spread overhead as decoration. Precious incense is burned everywhere, purifying the mind. Countless heavenly garments are also spread across the ground, like the beautiful carpets spread in a king’s palace today.

 

O son of the Buddha! With all such various offerings, the Bodhisattva Mahāsattva, throughout immeasurable, innumerable, ineffable and ineffable kalpas, with a pure and reverent mind, respectfully makes offerings to all the Buddhas, ever without backsliding and without ceasing. After each Tathāgata has entered nirvana, the Bodhisattva likewise respectfully makes offerings to all the relics that remain.

Commentary: Disciples of the Buddha! The Great Bodhisattva uses countless kinds of rare and precious jewels, incense, flowers, banners, pennants, garlands, canopies, palaces, towers, and so forth to make offerings to the Buddhas of the ten directions. Not only does the Bodhisattva make offerings in this way, but throughout countless inconceivable kalpas, the Bodhisattva always makes offerings to the Buddhas of the ten directions with the same pure, sincere, reverent, and respectful mind. The Bodhisattva’s thoughts continue moment after moment, always without change and without regression. The Bodhisattva diligently cultivates and studies, never feeling weary, and is always diligent, unwilling to rest. When each Buddha enters Nirvana, the Bodhisattva, who has made offerings to the Buddhas with such devotion, also respectfully makes offerings to all of that Buddha’s relics, just as to the Buddhas themselves.

 

In order to cause all sentient beings to give rise to pure faith, to gather wholesome roots in all sentient beings, to free all sentient beings from every suffering, to give all sentient beings vast understanding, to adorn all sentient beings with great adornments and with immeasurable adornments, to bring all undertakings to completion, to know that the arising of the Buddhas is difficult to encounter, to fulfill the Tathagata’s immeasurable powers, to adorn and make offerings to Buddha stupas and shrines, and to uphold the Dharma of all the Buddhas—thus making offerings to the Buddhas who are present and to all the relics remaining after their nirvana. Those offerings could not be fully described even in an incalculable number of eons.

Commentary: When the Bodhisattva practices the Dharma-gate of indestructible dedication, throughout countless kalpas the Bodhisattva continually makes offerings to the Buddhas with immeasurable supremely wondrous offerings, dedicating all the roots of goodness cultivated to sentient beings. This is in the hope that sentient beings will gain benefit from the Dharma, give rise to pure faith, and be able to embrace roots of goodness. Not only can the Bodhisattva embrace all the roots of goodness cultivated by themself, but they can also embrace those of sentient beings who have few roots of goodness. As for sentient beings whose conduct lies between good and evil, the Bodhisattva can likewise enable them all to receive the teachings and be transformed into beings whose karma is purely wholesome. All sentient beings who receive the benefit of the Bodhisattva’s dedication will not forget to cultivate roots of goodness; these will increase day by day, and they will forever leave behind all suffering and attain the true bliss of the Dharma. The Bodhisattva can also enable all sentient beings to attain vast wisdom, understand all dharmas, forever remember the right path, and diligently cultivate roots of goodness. The Bodhisattva further hopes that all sentient beings will arouse the vast bodhi mind, cultivate roots of goodness, and use that merit to adorn the sites of enlightenment and the Buddhas.

Using the roots of goodness and merit cultivated, and immeasurable adornments, [the Bodhisattva] adorns their own roots of goodness and the path to Buddhahood as well. Whatever all sentient beings are able to accomplish, [the Bodhisattva] also hopes they can attain complete and ultimate fulfillment in accordance with principle and Dharma.

The Bodhisattva knows that Buddhas’ appearance in the world is very difficult to encounter, and so must diligently cultivate roots of goodness, hoping to perfect spiritual powers equal to the Buddha’s. Therefore, the Bodhisattva uses the roots of goodness and merit cultivated to adorn the places of enlightenment of all Buddhas, attend upon them, make offerings to them and to their temples and stupas, and cultivate indestructible dedication—not for themself, but for all sentient beings and to uphold the Buddha Dharma.

In this way, the Bodhisattva makes offerings to the present Buddhas of the ten directions, as well as to all the relics of Buddhas after they have passed into nirvana. The merits that this great Bodhisattva gains by making offerings to Buddhas while practicing indestructible dedication cannot be fully described, even throughout all the kalpas of the future.

The Dharma method of indestructible dedication is one that only a great Bodhisattva can cultivate. One must also have merits comparable to those of this Bodhisattva to be able to make such a resolve, and to make offerings to Buddhas with such excellent offerings, immeasurable and boundless in number. Although we, the fourfold assembly of disciples, cannot make such offerings to Buddhas when we first bring forth the mind of enlightenment, we must also bring forth the great mind of enlightenment—the vast mind of enlightenment—to make offerings to the Buddhas of the ten directions.

 

Thus they cultivate immeasurable merit, all for the sake of bringing all sentient beings to maturity. They never regress, never cease, and never grow weary. They have no attachment and are free from all thoughts of the mind. They rely on nothing and have forever severed all bases of reliance. They are far removed from self and from what belongs to self. The true Dharma seal seals all doors of karma. They attain the Dharma of non-arising and abide where the Buddhas abide. They contemplate the nature of non-arising and seal all realms. Protected and recollected by the Buddhas, they arouse the aspiration and dedicate their merit.

Commentary: As mentioned above, the Bodhisattva cultivates all roots of goodness and dedicates the resulting merit in an indestructible way. Ultimately, why does the Bodhisattva practice indestructible dedication? What is the purpose? The Bodhisattva wishes to bring all sentient beings to maturity; the purpose is to enable all sentient beings to attain liberation. Therefore, throughout the process of cultivation, the Bodhisattva makes great vows and practices with courage and diligence, fearing neither hardship nor difficulty. The Bodhisattva never gives rise to a mind of retreat, never becomes indolent, never rests, never feels weary, and never becomes arrogant or complacent. Constantly and tirelessly, the Bodhisattva dedicates the merit of this cultivation to sentient beings, enabling them too to bring their roots of goodness and merit to maturity as soon as possible.

When the Bodhisattva dedicates merit, it is done universally with an impartial mind, without attachment to love or aversion and without distinguishing between those who are close and those who are distant. The Bodhisattva has left behind appearances, attachments, and thoughts and concepts, dedicating merit to all sentient beings. The Bodhisattva does not rely on anything or need any support. Having realized that the self is empty, the Bodhisattva has forever severed the notion of relying on anything. There is no longer any concept of a self, nor any selfish sense of what belongs to oneself.

The ninth of the ten great vows of Bodhisattva Samantabhadra states: “Always accord with sentient beings.” Why must one always accord with sentient beings? Because of the Bodhisattva practices he cultivates, when a great Bodhisattva walks the Bodhisattva path and wishes to perfect his merit and virtue and attain his own bodhi, the path of enlightenment, he must put himself in the place of sentient beings and arouse great compassion. He makes the happiness of sentient beings his own happiness, and their suffering his own suffering. He vows to rescue all sentient beings from the sea of suffering and bring them ultimate happiness.

To liberate sentient beings, a Bodhisattva is always willing to enter the sea of suffering without begrudging his own body, so that sentient beings will listen to his teaching. Suppose a deceitful sentient being says to him, “You want to liberate me? Then first you must come down with me to the hells and suffer. After that, I’ll renounce the household life and follow you.” In order to liberate that deceitful being, the Bodhisattva does not hesitate for even a moment to comply and descend with him into the hells, even to endure suffering. In the end, he transforms that deceitful being, leads him out of the hells, and inspires him to bring forth the bodhi mind, renounce the household life, and cultivate the Way.

This is what it means for a Bodhisattva to be free of self, to comply with sentient beings, and to abandon his own way of doing things. Not only does he have no notion of a self as master, he has also done away with attachment. The Bodhisattva has thoroughly understood the principle of the true reality of all dharmas. That true principle is the wondrous Dharma, which neither moves nor changes. It is like the emperor’s seal: wherever it is used and whatever the matter, it is valid without obstruction. This demonstrates that the Buddha’s Right Dharma is affirmed by all Buddhas, who transmit it from mind to mind; only then can it be called the Dharma Seal. With this Dharma Seal, one verifies the various causes that arise from different kinds of karma, and the karmic results attained are of different kinds.

When a Bodhisattva reaches this state, he knows the principle of the unborn nature of dharmas, which is called the patience with the unborn nature of dharmas. His spiritual rank is such that he can abide where the Buddhas abide. This means that he can be equal to the Buddhas and be counted among them. The Bodhisattva contemplates all dharmas and knows:

“All phenomena do not arise from themselves,
Nor do they arise from another.
Neither from both nor without a cause
Thus know that they do not arise.”

Having attained this result, they deeply believe that all dharmas are unborn. They use the conclusions reached through their contemplation to affirm the true nature of all dharmas, and at the same time use the principle that all dharmas are unborn to affirm the many different states. Bodhisattvas clearly understand that all dharmas are like illusions and transformations. Their body and mind remain serene as they come and go through the Three Realms, unbound by the suffering of craving and desire. With skillful means, they guide sentient beings beyond suffering and distress. At this stage of their practice, Bodhisattvas can receive the Buddhas’ mindfulness, protection, and empowerment through the Buddhas’ power. They become even more resolute in their aspiration, dedicating the roots of goodness and merit cultivated through their practice to sentient beings, to Bodhi, and to ultimate reality.

 

Dedication in accordance with the nature and characteristics of all dharmas; dedication of entering the unconditioned Dharma and accomplishing what is to be done through skillful means; skillful dedication of relinquishing attachment to concepts of all things; dedication of abiding in immeasurable skillfulness; dedication of forever transcending all realms of existence; skillful dedication of practicing all deeds without abiding in characteristics; dedication of universally gathering all roots of goodness; vast dedication of universally purifying all the Bodhisattva practices; dedication of arousing unsurpassed bodhicitta; dedication of abiding together with all roots of goodness; and dedication of fulfilling the supreme mind of faith and understanding.

Commentary: The content of a Bodhisattva’s aspiration to cultivate and dedicate merit can generally be divided into two aspects: First: To relinquish the notion of dedicating merit, as in: It accords with the true nature of all dharmas, meaning that it can accord with dedication in both principle and phenomena.

It can enter a realm where no dharma is enacted, yet accomplish the work of dedication.

It abandons all notions of things being in accord, and uses various skillful means to dedicate according to conditions.

It abides in immeasurable skillful means of dedication and dedicates through them. This is dedication endowed with concentration and wisdom: it is not swayed by states, yet can transform them with keen faculties and wisdom.

It dedicates toward permanently escaping all realms, meaning that it enables sentient beings to escape the three realms forever.

It uses skillful means of dedication to teach sentient beings to practice various Dharma methods, and enables them to understand the truth without clinging to appearances.

Second: Dedication according to characteristics. This is like dedicating roots of goodness to embrace and receive all sentient beings everywhere. It also means dedicating oneself to arouse the supreme, unsurpassed aspiration for great bodhi. One vows to cultivate roots of goodness together with all others and never regress, and dedicates these roots of goodness to sentient beings. One dedicates toward the hope of perfecting supreme, steadfast faith and an understanding of principle that penetrates deeply into the treasury of the sutras. The Bodhisattva dedicates to all sentient beings the meritorious roots of goodness cultivated through learning and practice in these two aspects, dedicates them toward the unsurpassed path of bodhi and awakening, and dedicates them toward the truth of ultimate reality.

 

O son of the Buddha! When Bodhisattva Mahāsattvas thus dedicate all their roots of goodness, although they follow birth and death, they are not changed by it. Seeking omniscience, they never retreat. In all realms of existence, their minds remain unmoved and unagitated. They are able to liberate all sentient beings, are untainted by conditioned phenomena, and do not lose their unobstructed wisdom. The causes and conditions of the Bodhisattva’s practices and stages are inexhaustible. No worldly phenomena can alter or move them. They fully perfect the pure pāramitās and are able to accomplish the powers of omniscience. Thus the Bodhisattva leaves behind all delusion and darkness, brings forth the mind of Bodhi, reveals the light, increases the pure Dharma, dedicates merit toward the supreme path, and perfects all practices.

Commentary: Bodhisattva Vajradhvaja explained the process of cultivating the Dharma Door of Indestructible Dedication. At this point, to draw the assembly’s attention, he called out, “Disciples of the Buddha! Great Bodhisattvas!” He explained that Great Bodhisattvas dedicate all the roots of goodness they cultivate, as described earlier in the sutra. Although their bodies follow sentient beings through birth and death, circulating in birth and death and coming and going, their faith remains firm. They can adapt to conditions without changing, and remain unchanged while adapting to conditions. From beginning to end, they never alter the resolve of the bodhi mind they have brought forth.

To rescue and liberate sentient beings, Bodhisattvas must enter among them. Therefore, they undergo birth and death in accordance with the birth and death of sentient beings. But although Bodhisattvas pass through birth and death, their experience differs from that of sentient beings. Sentient beings drift through birth and death according to the force of their karma; Bodhisattvas enter the current of birth and death through the power of their vows in order to rescue sentient beings. Thus, although they are amid suffering, they do not regard it as suffering. Although they circulate through birth and death, they do not change from their original resolve. They continue practicing the liberation of sentient beings and ceaselessly seek omniscience.

Even though they endure all kinds of hardship and adversity in order to liberate sentient beings, they never grow fearful and never give rise to thoughts of retreat. Instead, they return to the realms of all worlds. This extraordinary strength comes from their minds being constantly still and unmoving, yet responding when called upon and remaining unhindered. Therefore, they are not shaken or disturbed by birth and death or by the five desires.

Although Bodhisattvas travel through birth and death, they still rescue sentient beings from the sea of suffering and bring them to the other shore. They are neither tainted by worldly conditioned dharmas nor deprived of their perfectly interfused, unobstructed wisdom. The reason Bodhisattvas can accomplish this is that they have realized the nature of Dharma: in speech and silence, movement and stillness, they cannot fail to accord with the nature of Dharma. Thus, they can follow the course of birth and death without changing.

By entering into nonaction, they accomplish what is to be done. In seeking all-knowing wisdom, they never retreat. Having relinquished all perceptions, they are not shaken by the realms. Because they can ferry sentient beings across, they know how to employ many skillful means. Having forever left the realms, they are not tainted by worldly conditioned dharmas. Because they cultivate without abiding in appearances, they cannot lose their unobstructed wisdom.

The stages of a Bodhisattva’s cultivation have a definite order, but the causes and conditions of that cultivation are inexhaustible, because Bodhisattvas gather in all roots of goodness. All the various worldly affairs and pleasures of the five desires cannot alter or shake a Bodhisattva’s mind, because the Bodhisattva has wholly purified their great vows. Bodhisattvas have perfected all the pure dharmas that lead to the other shore, because they once aroused the great mind of bodhi and diligently cultivated the ten perfections and myriad practices.

Because Bodhisattvas abide together with roots of goodness and possess the ten powers, they accomplish the power of all-knowing wisdom. By cultivating roots of goodness and merit in this way, Bodhisattvas can depart from and completely eliminate all ignorance and dullness. Having accomplished the mind of bodhi, they reveal all the light of wisdom, increase all pure and wholesome dharmas, and dedicate them toward the supreme path. The supreme path is the Bodhisattva path, which is also the Buddha path: the most excellent right path and the most excellent holy path for practitioners.

“To be complete in all practices” means to be complete in the myriad practices: that is, to cultivate all myriad practices to perfection, without the slightest deficiency. Only then is one called “complete in all practices.”

 

With a purified mind, one can discern well and understand that all dharmas manifest according to the mind. One knows that karma is like an illusion, karmic results like reflections, and all actions like magical transformations. All dharmas arising from causes and conditions are like echoes. All the Bodhisattva’s practices are like shadows.

One brings forth the pure Dharma-eye of nonattachment and beholds the vast realm of the unconditioned. One realizes the nature of quiescent extinction and understands that dharmas are nondual. One realizes the true nature of dharmas and fulfills the Bodhisattva’s practices. Toward all appearances, one remains unattached. One skillfully cultivates all activities of sharing in others’ conduct, and never abandons the bright and pure dharmas. Free from all attachment, one abides in the practice of nonattachment.

Commentary: Pure intention: This means the mind and thoughts of a sage. A Bodhisattva is the same as a sage. The Bodhisattva uses the mind and thoughts of a sage to thoroughly understand all dharmas, clearly and skillfully distinguishing their true characteristics. He clearly understands that all dharmas arise from the mind, and therefore it is said: “When the mind arises, all phenomena arise;

when the mind ceases, all phenomena cease.” Why does the Buddha speak of all dharmas? Because sentient beings have all kinds of minds. If they did not have all kinds of minds, what would be the point of speaking of all dharmas? Thus we can understand that dharmas manifest in accordance with the mind. In the Avatamsaka Sutra, Bodhisattva Juelin says:

“If anyone wishes to know clearly
all the Buddhas of the three times,
let them contemplate the nature of the Dharma realm:
everything is created by the mind.”

The Bodhisattva knows the human mind, which can give rise to all dharmas. If there were no mind, then the practitioner of the Way would be without mind, and all dharmas would be extinguished. This mind—when it goes out, you do not know; when it returns, you do not know either. You do not know where it goes. The ancients described this mind and spoke these few lines with great insight:

“Three dots arranged like stars,
A curve like the crescent moon.
From this comes falling into ruin;
Becoming a Buddha also comes from it.”

Why are people always so prone to giving rise to afflictions? Afflictions are desires and unrighteous thoughts; we call them “ignorance.” Their power is great. Once they arise, they obscure the pure mind and the inherent light of wisdom. Without the light of wisdom, afflictions fill the body and mind, yet we remain unaware. We then give rise to delusion, create karma, and commit all kinds of foolish misdeeds.

If you can bring forth the bodhi mind, you will dispel ignorance, and afflictions will immediately transform into bodhi. At that time, the mind will be pure. A pure intention is also the bodhi mind. We often say, “Do not cling to things in your mind, because clinging is affliction. Not clinging is bodhi.” What must you do to be free of clinging? Being unable to let go and unable to see through things are both forms of clinging. Once you can let go and see through things, while remaining completely at ease, you will be free of clinging and attain liberation.

We now know that all phenomena manifest according to the mind. Not only do all phenomena manifest from the mind, but all the mountains, rivers, and earth; houses and rooms; and everything in both the sentient world and the world of physical things—all of it manifests from the mind. The Bodhisattva cultivates the Dharma-door of indestructible dedication. Although the Bodhisattva realizes that all karmic obstacles are like illusions, the Bodhisattva still brings forth the resolve to repent. The Bodhisattva says:

“Since time immemorial, I have created evil karma,
All arising from beginningless greed, anger, and delusion,
Born of body, speech, and mind.
For all of it, I now repent.” Again, it is said:

“When offenses arise from the mind, repent with the mind;
When the mind is gone, the offenses too are gone.”

If the mind does not cling, then there are no offenses at all. Unfortunately, ordinary people cannot make the mind disappear; they cannot see through things and let them go. Thus karmic obstructions follow them like a shadow follows a form. “When the mind is gone, offenses are extinguished; both are empty.” When both mind and offenses have vanished, can any karmic offense still be created? Thus both are empty; neither exists. “This is what is called true repentance.” This is what is meant by “karma is like an illusion.”

Karmic retribution is like the phrase “form and shadow.” This does not mean that a person is like a “shadow,” but that it is merely a kind of shadow. All the processes of giving rise to delusion, creating karma, and receiving retribution are like a kind of shadow. This state is spoken of from the standpoint of a Bodhisattva, because Bodhisattvas have awakened to the true aspect of all dharmas, and their wisdom has reached this state. Speaking from the standpoint of us ordinary people, we certainly do not have this understanding. In terms of both principle and phenomena, we have not reached the level of understanding all dharmas. Not to mention that all manifested actions, whether good or evil, and their wholesome results are also like magic, conjured up through transformation; they are not real, but arise from causes and conditions. The Buddha said:

Phenomena arise from causes and conditions;
I say they are emptiness.
Their names, too, are provisional designations;
This is also called the meaning of the Middle Way.

This dharma arises through causes and conditions, like an object producing an echo: it has neither form nor shape, and vanishes in an instant. The practices cultivated by Bodhisattvas, too, should not be regarded as truly real; they are all alike—like illusions, shadows, transformations, and echoes. Do not cling to anything as something attained.

Within this free and unattached state of mind, in time a pure, unattached Dharma-eye will arise. This is called the pure Dharma-eye, another name for pure wisdom. It can clearly illuminate the true nature of all dharmas and see everything as it is, without needing to fabricate anything, because everything is inherently so. The ultimate realm throughout empty space and the entire Dharma-realm is likewise so.

Bodhisattvas clearly know that the nature of dharmas is eternally still. The nature of dharmas is originally one, without difference and not two; hence it is called the Dharma-gate of nonduality. Bodhisattvas understand the principle of true reality and realize its essential nature. They also perfect all practices, including the six perfections and the myriad practices cultivated by Bodhisattvas. Their merit and virtue are complete, and they remain unattached to all conditioned dharmas in the world.

Virtuous friends! Please take a moment to consider: if you can remain unattached to all appearances, what afflictions could you possibly have? Not clinging to appearances and letting go—that is nonattachment. Nothing can stir afflictions in you. If you are always at ease and natural, cool and joyful within yourself, others will see it and will also be happy to draw near to you.

Those who are full of afflictions spend all day dwelling in gloom and blaming others for everything. This is because they cannot see through all appearances; they regard everything as utterly real, cling to the notion of self, take a thief for their son, mistake suffering for joy, and fail to recognize that everything in this world is illusory. The Bodhisattva has eliminated all attachment and is therefore able to cultivate diligently. If ordinary people can eliminate attachment to the self, they will be like Bodhisattvas, cultivating all kinds of wholesome deeds.

When Bodhisattvas practice, they cultivate the pure Dharma, diligently and without slackening. They never waste time; if they practice on and off, they will forget to cultivate good deeds. They relinquish all attachment, and so they constantly abide in the practice of nonattachment and nonreliance.

The Bodhisattva skillfully contemplates nature in this way, free from delusion. He does not contravene the Dharma or destroy the causes of karma; he clearly sees the truth and skillfully dedicates his merit. Knowing the nature of the Dharma, he uses the power of skillful means to bring karmic results to fruition and reach the other shore. With wisdom, he observes all dharmas and attains spiritual powers and wisdom concerning the wholesome roots of all karma. He acts without acting, freely following his mind.

The Bodhisattva reflects skillfully in this way, without delusion, without contradicting the Dharma, and without destroying the causes of karma. Seeing the truth clearly, skillfully dedicating merit, and knowing the intrinsic nature of the Dharma, the Bodhisattva uses the power of skillful means to bring karmic results to fruition and reach the other shore. With wisdom, the Bodhisattva observes all phenomena and attains supernormal powers and wisdom. All wholesome karmic roots are cultivated through non-action that is nevertheless action, freely according to the mind.

The Bodhisattva uses His skillful, expedient wisdom in this way to contemplate the profound and unsurpassed Dharma spoken by the Buddhas, thoroughly understand the true nature of all dharmas, and comprehend all things without obstruction. He has no doubts about anything. In handling affairs and interacting with others, His mind is like a mirror, clearly reflecting all realms. Therefore: “When things come, be clear; when they go, be still.” The mirror is also like this: “When something comes, it responds; when it goes, nothing remains.” The Bodhisattva is not deluded about principle and phenomena, nor does He go against the true aspect of all dharmas. Whether speaking or silent, moving or still, He is not undermined by karmic causes. Karma remains karma, and causes remain causes; this is because the Bodhisattva has clearly seen the true principle. At the same time, He knows how to apply wisdom and skillfully dedicate all the roots of goodness cultivated through practice. The Bodhisattva understands that the nature of all dharmas is pure and still, yet responsive and penetrating.

All causes and conditions and karmic retributions rely on wisdom to give rise to the power of skillful means. Skillfully applied, they bring karmic retribution to fruition and enable one to reach the ultimate, perfect stage—that is, the far shore of Nirvana. Contemplating and examining the dharmas is not something that ordinary people’s consciousness can do to understand their true aspect. Rather, one must use the power of wisdom that neither clings to nor relies on anything to contemplate all dharmas. In this way, one attains spiritual powers and wisdom.

Do not deliberately create the roots of goodness associated with wholesome karma. In short, act without a purpose or ulterior motive, and then this Dharma-door will be cultivated naturally. The Bodhisattva practices freely according to His own mind and attains a state of freedom in which all wishes are fulfilled.

 

The Bodhisattva Mahāsattva dedicates these roots of goodness in this way, desiring to liberate all sentient beings, keep the Buddha lineage unbroken, forever depart from demonic karma, behold omniscient wisdom without limit, have faith and delight without abandoning the realms of the world, and cut off all defilements. The Bodhisattva also vows that sentient beings will attain pure wisdom, enter profound skillful means, bring forth the Dharma that leads out of birth and death, obtain the Buddha’s roots of goodness, forever cut off all the activities of demons, universally seal all actions with the seal of equality, set their minds on entering omniscience, and accomplish all supramundane dharmas.

Commentary: The Great Bodhisattva cultivates all kinds of roots of goodness through the six perfections and myriad practices, as stated earlier in the sutra. Using all kinds of skillful expedient methods, the Bodhisattva dedicates the merit in this way: dedicating it to sentient beings, dedicating it toward bodhi, and dedicating it to ultimate reality. Why does the Bodhisattva dedicate merit in this way? It is because the Bodhisattva wishes to liberate all sentient beings and hopes they will bring forth the bodhi mind and walk the Bodhisattva path—not for any benefit to the Bodhisattva. Furthermore, it is also to keep the seed of Buddhahood from being extinguished, in the hope that everyone can attain Buddhahood and be forever free from the bonds of demonic karma, heavenly demons, and externalist paths.

To see the essence of wisdom is to realize true wisdom. The essence of wisdom is vast and boundless. You must deeply believe, without doubt, that such supreme and wondrous wisdom exists; then you can delight in and make use of that wisdom and attain the realm in which all phenomena are unobstructed. You must not be careless about casting aside and relinquishing the worldly temptations of the five desires, and severing the realm of the six sense faculties and six sense objects. Then there will be none of the various defiled worldly dharmas, and all pure, cool dharmas will be perfected.

Having personally attained such pure wisdom, the Bodhisattva does not regard this as the original aim of His cultivation. He further wishes that all sentient beings also attain that pure wisdom. Whether walking, standing, sitting, or lying down, there is never a moment when the Bodhisattva abandons sentient beings in His own mind. At all times, He is together with all sentient beings. Therefore, it is said, “enter deeply into skillful means.” The Bodhisattva enters into vast and profound skillful means, moving freely and naturally. By means of these skillful means, He has freed Himself from the Three Realms and also enables sentient beings to free themselves from the Three Realms.

The Dharma of escaping birth and death means passing beyond the net of sentient beings’ love and desire, the net of their ignorance, the net of their nescience, and the great net of their birth and death. This is called the Dharma of escaping birth and death. How must one practice in order to escape birth and death and realize Bodhi? There is only one way: one must eradicate ignorance and afflictions. Ignorance and afflictions are the roots of birth and death, and their root is craving and desire. Once craving and desire have been extinguished, body and mind will naturally attain purity. Nothing can stir the mind; none of the seven emotions can give rise to a thought, and no circumstance whatsoever can shake you. Reaching this state is called “being unmoved by the eight winds.” At that time, you will pass beyond the great barrier of birth and death and attain the roots of goodness of the Buddha. You will be able to attain Buddhahood, forever sever all the works of demons, and no longer keep company with them.

All of you! We living beings in this world—most people are part of the demons’ retinue, and all their actions and deeds are demonic deeds. All kinds of demonic deeds, that is, demonic karma, intertwine to form a vast net that binds us tightly within it. We drift through the six realms without realizing it. Demonic karma all arises from a single false thought. If you have a single thought of your true mind, you will attain the fruition of Bodhi.

Now that we have taken refuge in the Triple Jewel and entered monastic life, we have passed beyond the net of demonic karma and will forever put an end to all the deeds of demons. If you cannot transcend the three realms and continue to transmigrate among the heavens and the human realm, then you still have not escaped becoming part of the retinue of Mara. You will continue associating with one another, unable to put an end to demonic deeds.

If you have put an end to all demonic deeds, you will attain the great wisdom of equality and understand that all dharmas are equal and nondual. With this precious seal of the great wisdom of equality, you can seal and certify all karma, universally certifying the various wholesome deeds that have been performed.

To arouse the aspiration means to arouse the aspiration for great bodhi. To turn toward it means that practitioners must follow the teachings and put them into practice with their feet firmly on the ground; only then can they turn toward the wisdom that knows all things in all their aspects. If you know the teachings but do not put them into practice, you cannot turn toward this wisdom.

The wisdom that knows all things in all their aspects can illuminate and dispel ignorance. What happens when ignorance arises? People with a strong sense of self, who are deeply attached to the self, become unhappy when something displeases them. They resent others, their blood boils, they flare up in anger, and their minds fill with afflictions. This is ignorance taking effect in your body and mind, like a raging fire that burns up the entire forest of merit. At such times, only the work of spiritual cultivation and the jeweled sword of wisdom can cut down the army of ignorance and extinguish the raging fire of afflictions.

You may have seen the precious sword held in the hand of Bodhisattva Manjushri. It is the sword of wisdom, symbolizing the use of wisdom’s sword to cut down the army of ignorance. Once the army of ignorance has been cut down, one can turn toward the wisdom of all modes and then attain all supramundane Dharma. Otherwise, the army of ignorance will forever invade your body and mind, leaving you with no peace, only afflictions—let alone attaining the cool, refreshing Dharma of the supramundane.

For example, I once said that everyone is part of the Demon King’s retinue, and I think some people will certainly object to this way of speaking. Everyone, consider it carefully: if, just now, you thought of going to bow to the Buddha—or even paused for a moment—and another thought arose in your mind: “Wait a minute! I’m not going to bow to the Buddha right now.” Or you thought of reciting sutras, but then your thoughts shifted, and an unwholesome idea arose: you worried people might say you were only pretending to practice. Then you thought of sitting in meditation and cultivating right concentration, but suddenly another thought came up: “What’s the point of practicing, anyway? Look at the monastics at Gold Mountain Monastery. They eat only one meal a day and sleep sitting up at night. They practice so diligently, yet you don’t see anyone becoming a Buddha.”

Many people have experienced things like this. Such phenomena are demons. Demons often reason with you, using persuasive arguments to weaken your resolve. They use both gentle and forceful tactics, telling you not to let yourself suffer a loss, while making a specialty of taking advantage of others. They urge you to enjoy yourself as much as possible and not to endure hardship. These are all demonic methods for luring people in. When you actually do what they tell you, that is called doing demonic work and creating demonic karma. As you fall into ruin and suffer, they rejoice, clapping their hands and laughing aloud! That is the result of being part of the Demon King’s retinue. Have you ever experienced this—feeling as though two people are constantly arguing inside your mind? Someone said, “You should enter monastic life! Practicing the Way and discerning its principles is the only true path in life.” —Another person immediately said, “Having money and power, getting married and having children—that is the happiness of life, and it is better than renouncing the world to cultivate the Way.” That is, a Buddha and a demon are arguing with each other in your thoughts. Also, for example, a wealthy person may want to do a little more charitable giving and accumulate merit, but a thought says: “You’re such a fool, giving your money away. You don’t even have enough money to eat a little better, or to dress a little better. Why not keep a little more money, buy a good house and a new car, and make life comfortable for the whole family? Wouldn’t that be better? There’s no need to give things away.” These are all demons at work, preventing you from diligently cultivating the Way. They hope you will be lazy and not cultivate diligently, so that you will remain forever among the demons’ retinue.

This phenomenon lies deeply hidden in the mind, and some people’s minds are more inclined toward selfish material desires, so they do not easily recognize how deluded it is. This mind is a battlefield between reason and desire. Reason means truth; desire means sensual desire. When your thoughts turn toward truth, sensual desire is like a dark cloud that immediately obscures the light of truth within you. Reason and desire wage war in a person’s heart, creating conflict and making the person restless, mentally confused, deluded and frenzied. That is why this mind is called “the battlefield of reason and desire.”

This mind is also “a place where yin and yang meet.” Yin is darkness, that is, demons. Yang is light, that is, Buddhas. Leaving home to cultivate the Way is the best path and the supreme undertaking, but so many people are held back by family ties and cannot do it. By the time they have truly let go of everything, either old age has arrived, or they are already close to death! However, this is simply a difference of thought: one good thought is a Buddha; one evil thought is a demon. If we can say that people are the retinue of the King of Demons, why can we not say they are the retinue of the Buddhas and companions of the Bodhisattvas? So long as you continually cherish good thoughts and accumulate all kinds of roots of goodness and merit, you will always be in the company of Buddhas and Bodhisattvas. This principle is very clear, yet many people pay no attention to it. We can regularly admonish ourselves with care, draw near to good spiritual friends and listen to the Dharma, and, in dealing with people and conducting ourselves in the world, never go against the truth of the right path. If we never forget sentient beings from thought to thought, then naturally we will forever cut off all demonic karma and accomplish all worldly-transcending dharmas.

 

Children of the Buddha! This is the Bodhisattva Mahāsattva’s second dedication, the Indestructible Dedication. When the Bodhisattva Mahāsattva abides in this dedication, they see innumerable Buddhas and accomplish immeasurable, wondrous, pure Dharma. They cultivate an impartial mind toward all sentient beings and have no doubts about any Dharma. Empowered by the spiritual power of all Buddhas, they subdue the demons and are forever free of their karma. They attain noble birth and fulfill the mind of bodhi. They attain unobstructed wisdom, understanding without relying on others, and are skilled at explaining the meaning of all Dharma. By the power of thought, they can enter every buddha-land, universally illuminating sentient beings and making them all pure. Through the power of this Indestructible Dedication, the Bodhisattva Mahāsattva gathers all roots of goodness and dedicates them in this way.

Commentary: Why must I lecture on demons, demonic karma, and how people are the kin of demons? Because I am currently lecturing on imperishable dedication. Imperishable dedication is an imperishable root of goodness, but it must destroy all demon kings and their retinues. Bodhisattva Vajradhvaja once again called out, “Disciples of the Buddha!” What I have just discussed is the dedication of imperishable faith and the second imperishable root of goodness cultivated by great Bodhisattvas who practice the six perfections and myriad practices. When a great Bodhisattva cultivates this Dharma method of dedication, both body and mind abide in dedication. The Bodhisattva wholeheartedly and diligently cultivates and accumulates roots of goodness, and therefore often sees the countless, immeasurable Buddhas of the ten directions and three periods of time.

They fully understand all the countless wondrous, pure Dharmas taught by the Buddhas, and bring their practice of them to complete fulfillment. Toward sentient beings, they use compassion and treat all equally, without a discriminating mind, a mind of love or hatred, or any prejudice about who is close or distant. This is called great compassion of the same essence and great loving-kindness without conditions. They regard good and evil, beautiful and ugly, men and women, young and old, all alike.

As for causes and conditions, karmic effects, all form dharmas, mind dharmas, dharmas not associated with mind, conditioned dharmas, unconditioned dharmas, and so on, they no longer have any doubts. Having attained indestructible faith, they believe without doubt. Therefore, they attain the spiritual powers of the Buddhas of the ten directions, who constantly bless and protect them.

With regard to demons and non-Buddhist paths, they have already cultivated the power of concentration themselves, dedicated their merit for the benefit of others, and relied on the Buddhas’ awesome power to subdue demons and non-Buddhist practitioners. They forever leave behind demonic deeds and demonic karma, and attain the Abode of Birth in the Noble Family. They are born into the family of the Dharma King, fully perfect the path and practice of bodhi, and attain great, perfectly interfused, unobstructed wisdom.

They understand and clearly realize everything for themselves, comprehending it without a teacher, because Bodhisattvas have attained unobstructed wisdom. Otherwise, how could they understand everything on their own, without anyone needing to teach them? Some people know a little and understand only half of things; they gain only superficial knowledge, yet become self-satisfied and arrogant, thinking they understand everything and need not follow any spiritual mentor or associate closely with anyone. “I am a patriarch by birth; I have become a Buddha or Bodhisattva all by myself.” In the past, an American came to the temple and claimed that he had become enlightened, and was just like the Sixth Patriarch in China. So I said, “Well, that’s good! The Sixth Patriarch has passed away, and people still want to steal his head to make offerings. Now you are a living patriarch—wouldn’t it be even better if I borrowed your head to make offerings?” When he heard that I wanted to borrow his head for offerings, he got up in fright and ran away. There are countless such delusions among madmen in this world. They are truly pitiful! To understand something on your own, without being taught by others, you must attain unobstructed wisdom. If you have not practiced to a certain level and have not attained unobstructed wisdom, yet keep saying that you are the Lord of Heaven or God, what good does that do? You have merely fallen into the delusion of a grandiose title. A practitioner who attains unobstructed wisdom can expound the sutras even if he does not know how to read or has never looked at a sutra. Whatever questions arise concerning the Buddhadharma, he can answer them as readily as water flows, satisfying everyone. Even if he has never studied other languages or scripts, he can understand and speak them. This is what it means to understand without being taught by others.

Last year, a Canadian came to Gold Mountain Monastery. He wanted me to certify that he was the Panchen Lama. At the time, he didn’t even know whether the Panchen Lama was still alive or had died, but he made this claim, going everywhere and telling people he was the Living Buddha, the Panchen Lama. Some people believed him and went along with him, and over time he himself began to feel somewhat deluded. So he made a special trip to ask me to certify him.

– I said, “Good! The Panchen is Tibetan. If you don’t study the Tibetan language or literature, yet can master them, then I will certify you.” When he heard me say that, he didn’t dare stay long and soon left. After that, I never heard where that Living Buddha was. The Panchen Lama is appointed by the Tibetans as a Living Buddha. Their teachings include the doctrine of reincarnation, and each generation follows these rules. When a Living Buddha passes away, they leave behind a particular object as a token. When the time comes to search for the reincarnated Living Buddha, outsiders cannot know the secret. Could it really be that simple—that anyone can casually call himself a Living Buddha and falsely claim to be the Panchen Lama, let alone pretend to find a child and make him into one? In this world, extraordinary and peculiar people are everywhere you look. Since coming to America, I have encountered them many times. Suppose someone can expound the true meaning of all the dharmas and has clear insight into the Buddha’s teaching; such a person must have a distinctive bearing, and everywhere display an open, broad-minded manner, while remaining simple and approachable, and showing equal compassion toward everyone. Only someone who is consistently like this, day after day, can be considered enlightened. Conversely, if someone claims to be enlightened, yet all their conduct and behavior run counter to this, what kind of enlightenment is that? The Bodhisattva can also, according to the strength of his thoughts and contemplation, choose to go to the lands of the ten directions, manifest there, practice the Bodhisattva path, and teach sentient beings. He universally watches over all sentient beings, enabling them to leave defiled circumstances and attain pure omniscient wisdom. The Great Bodhisattva uses this power to cultivate the Dharma-gate of indestructible dedication, embracing all his own roots of goodness and those of all sentient beings. With these roots of goodness, he dedicates them as stated above: to sentient beings, to enlightenment, and to ultimate reality.

 

At that time, Bodhisattva Vajradhvaja, having observed the ten directions and relying on the Buddha’s spiritual power, then spoke these verses:

Commentary: At that time, Bodhisattva Vajradhvaja, relying on the great majestic spiritual power of the Buddhas of the ten directions, Shakyamuni Buddha, and Vairocana Buddha, surveyed the causes and conditions of all sentient beings in the ten directions and the entire assembly at the Dharma gathering. He then used verses to recount the prose section of the sutra above, making it easy for all sentient beings to understand.

 

The Bodhisattva has attained an indestructible resolve,
Practicing all wholesome deeds
Therefore, he can gladden the Buddha
The wise one dedicates the merit in this way

Commentary: “Bodhisattva” refers to a Bodhisattva who practices indestructible dedication. That Bodhisattva has already attained it. The character meaning “already” in “has already attained” is one of three Chinese characters that look very similar. For example, the characters ji, yi, and si differ very little in appearance, but their meanings are very different.

First is the character “Kỷ.” Its meaning is “oneself,” and it is also the sixth of the Heavenly Stems (Giáp, Ất, Bính, Đinh, Mậu, “Kỷ,” Canh, Tân, Nhâm, Quý). The Heavenly Stems are characters that the ancient Chinese used to reckon time; combined with the twelve Earthly Branches (Tý, Sửu, Dần, Mão, Thìn, “Tỵ,” Ngọ, Mùi, Thân, Dậu, Tuất, Hợi), they were used to designate years.

The second is the word “dĩ,” meaning “already attained”; its sense is that it is in the past.

Third is the character “Tỵ.” The period before the hour of Ngọ, from nine to eleven, is called the “hour of Tỵ”; it is the sixth of the Earthly Branches.

This verse says that the Bodhisattva has attained indestructible wisdom. “Indestructible” has two meanings: first, the wholesome roots dedicated through transference are all unhindered in every phenomenon; second, they cannot be destroyed by heavenly demons or non-Buddhist paths. The Bodhisattva has attained this wisdom.

“Practicing all wholesome deeds” explains the first verse. The first verse describes the result of cultivating indestructible dedication; this verse describes its cause. By practicing all wholesome deeds, one attains indestructible wisdom. If one does not cultivate wholesome deeds, one will not attain this wisdom. The Bodhisattva’s fulfillment of “indestructible resolve” is indeed connected to cultivating the meritorious virtue of wholesome deeds.

The words “therefore” in “Therefore, one can bring joy to the Buddhas” refer back to the preceding verse and mean: for this reason, the Bodhisattva can bring great joy to all the Buddhas of the ten directions and the three times. The Buddhas rejoice, the Bodhisattva rejoices, and everyone rejoices greatly. If you, I, and others each resolve to cultivate indestructible dedication, perform wholesome deeds, and attain indestructible resolve, then all the Buddhas of the ten directions will likewise rejoice.

A wise person is someone who has wisdom. The Bodhisattva uses indestructible wisdom, attained through indestructible wholesome roots and deeds, to dedicate the merit to sentient beings, to enlightenment, and to ultimate reality.

 

Make offerings to immeasurable, boundless Buddhas
Give generously, uphold the precepts, and subdue the faculties
Desiring to benefit all sentient beings
Universally causing all to be pure.

Commentary: That Bodhisattva cultivated indestructible dedication. The wholesome deeds He cultivated came from making immeasurable, boundless offerings to the Buddhas and planting roots of goodness before the Three Jewels.

He also practiced generosity on a vast scale toward sentient beings. This is called giving of internal wealth: His head, eyes, marrow, brain, skin, flesh, sinews, and bones—if any sentient being came to Him asking for them, there was nothing He would not give.

External wealth: His land, wife and children, and the seven treasures—in short, anything outside His body—He gave away.

There is also the giving of the Dharma. This means teaching sentient beings, proclaiming the Buddha-Dharma to them, explaining its meaning, and guiding them to take refuge in the Buddha’s teachings and practice the Eightfold Path. In this way, all sentient beings attain peace and happiness in body and mind, and are filled with the joy of the Dharma.

There is also the gift of fearlessness. When sentient beings are anxious or in distress, and face danger and fear, the Bodhisattva does not hesitate to sacrifice Himself. In spirit and through concrete actions, He gives them a sense of safety, as though they had someone to rely on for protection.

The Bodhisattva also scrupulously observes the pure precepts. Precepts prevent evil and guard against wrongdoing. There are many kinds of precepts. Laypeople receive the five precepts: no killing, stealing, sexual misconduct, lying, or drinking alcohol. Once you have received the precepts, you are protected by precept-protecting deities. There are five such deities for each precept; if you break one precept, five of them depart. If you keep the precepts pure both inwardly and in your outward conduct, those deities will protect you forever. Therefore, we must keep the precepts as pure as the full moon—round and complete, without a blemish.

Giving and observing the precepts are both things we can do. The most important thing is to “subdue all the faculties”; only then can we attain the unsurpassed Way. “Subdue all the faculties” means our six faculties: eyes, ears, nose, tongue, body, and mind. We must discipline these six faculties so that they do not become scattered. For example, if the eyes delight in beautiful forms, you must keep them from being swayed by forms; this is disciplining the eye faculty. If the ears enjoy pleasant sounds, keep them from being swayed by sounds; this is disciplining the ear faculty. If the nose is not swayed by smells, the tongue by tastes, the body by tangible objects, and the mind by mental objects, then you have disciplined all the faculties.

The Bodhisattva patiently endured hardship and practiced austerities—not for himself, but to benefit sentient beings. He hoped to enable all sentient beings to attain pure wisdom and recover their original pure source, the wondrous true nature of suchness.

 

All supreme and wondrous incense and flowers,
Countless diverse, excellent garments,
Jeweled canopies and adornments,
Offerings to all the Tathāgatas

Commentary: The Bodhisattva makes offerings to the Buddhas of the ten directions: food, utensils, and adornments for the place of enlightenment. Not one of these offerings is anything less than the finest. For example, when offering incense and flowers, the Bodhisattva always selects precious, rare flowers that are beautiful and flourishing, with a delicate, pure fragrance. The garments come in countless varieties, all of the highest quality. In addition to incense, flowers, and garments, the Bodhisattva also offers jeweled canopies, flower canopies, canopy hangings, and so on, along with precious ornamental objects that adorn the place of enlightenment. The Bodhisattva presents all these offerings to every Buddha throughout the three periods of time and the ten directions.

 

Thus making offerings to all the Buddhas
For immeasurable, countless, inconceivable kalpas
Reverently honoring them, ever joyful
Never once giving rise to weariness or aversion.

Commentary: The Bodhisattva makes offerings to the Buddhas of the three times in the ten directions as described above. He does not make offerings only when he is happy and stop when he is not. This is how the Bodhisattva is every day, making offerings year after year. Throughout immeasurable, boundless great kalpas, he has never once given rise to a thought of weariness or aversion.

 

Single-mindedly recollecting the Buddhas
Great lamp of illumination for all worlds
All the Tathagatas throughout the ten directions
Not one fails to appear before us, as if seen with our own eyes.

Commentary: This Bodhisattva practices the Dharma gate of indestructible dedication, always devoting his mind to contemplating what lies beyond all phenomena—that is, visualizing and keeping the Buddhas of the ten directions in mind. For the Buddhas of the ten directions illuminate all worlds, causing every world to shine brightly, like a great, radiant lamp. When the Bodhisattva’s practice reaches this state, without moving from his place, he can see the Buddhas of the ten directions and three times appear before him at any time, just as if they were right before his eyes.

 

In inconceivable, immeasurable kalpas,
Giving in countless ways, the mind never tires,
Throughout hundreds of thousands of millions of kalpas
Cultivate all wholesome Dharma in just this way

Commentary: Throughout immeasurable, inconceivable great kalpas, the Bodhisattva practiced all kinds of giving without interruption. Whether giving material possessions, inner or outer; giving the Dharma; or giving fearlessness, He never once felt stingy or weary. He gave to others and absolutely never thought about receiving gifts from them, nor hoped to obtain any kind of repayment or gratitude. We monastics accept gifts from others, so we should also give to others, whether a little or a lot. Monastics must never covet offerings and support. We must learn from the Bodhisattva’s spirit of giving what is difficult to give up and being able to give it up. Even if we give a great deal, we should never think that it is enough. Do not imitate the greed of ghosts and demons, wishing others would give as much as possible. For hundreds of thousands of kotis of kalpas, the Bodhisattva practiced all kinds of wholesome dharmas and was never weary or content. Wholesome dharmas encompass doing all kinds of good deeds, and giving is naturally one of them.

 

After those Tathāgatas had passed into nirvana,
they ceaselessly made offerings to the relics.
With every kind of wondrous adornment,
they erected inconceivable numbers of stupas and shrines.

Commentary: After the Bodhisattva had made offerings to the Buddhas and fully perfected their merit, when the karmic conditions for their teaching and transformation had been fulfilled, they entered extinction—that is, they entered Nirvana. Yet the Bodhisattva’s sincere intention to make offerings to the Buddhas did not change. They made offerings to the Buddhas’ relics just as they had to the living Buddhas, never growing weary or feeling that enough had been done. As before, they used every kind of finest, most exquisite offering, respectfully and reverently making offerings and adorning stupas enshrining the Buddhas’ relics. “Inconceivable” means that they did not calculate the financial hardship involved or consider whether their own strength would suffice to achieve their aims. They held nothing back: establishing temples and stupas was their responsibility, and propagating the Buddha-Dharma was their duty. Therefore, establishing temples and stupas is said to be inconceivable.

 

To create a peerless, supreme form
Treasuries of pure gold for adornment
Lofty and towering, great as the king of mountains
Their number immeasurable, hundreds of thousands of kotis.

Commentary: The Bodhisattva resolved to build temples and stupas, countless in number and surpassing in magnificence; none could compare with His. He used all kinds of precious treasures and the finest pure gold to adorn and embellish the interiors and exteriors of the temples and stupas. They were lofty, spacious, and magnificent, like Mount Sumeru, the king of mountains. He did not build merely one or two such temples and stupas, but countless hundreds of thousands of kotis of them. Wherever He saw that there was no stupa, He built one; wherever there was no temple, He established one.

 

With a pure mind, having respectfully made offerings
Again giving rise to a joyful, beneficial intention
Throughout inconceivable eons in the world
Protecting sentient beings and enabling them to attain liberation.

Commentary: A Bodhisattva, having sincerely and purely honored and made offerings to all the Buddhas, then gives rise to joy and to a wish to benefit sentient beings. Above, the Bodhisattva reveres the Buddhas; below, he delivers all sentient beings. Apart from these two thoughts, he has no other thoughts at all, for they occupy his entire mind.

As the Bodhisattva cultivates the Bodhisattva practices and walks the Bodhisattva path, throughout inconceivable numbers of kalpas he remains with sentient beings in this world. He does not crave the pleasures of the five desires in this world; rather, he wishes to rescue and deliver all sentient beings who suffer hardship, hoping that they may all escape the bonds of suffering and attain true peace, freedom, and ease.

But sentient beings know nothing at all of the Bodhisattva’s heartfelt concern. They do not understand or comprehend it, nor do they know to repay kindness with gratitude. Thus the Bodhisattva is made to toil and journey through the six paths. Looking at the Bodhisattva, one might think he has no kindred spirits or fellow practitioners, as though he does not fit in. Yet the Bodhisattva’s resolve to rescue and protect sentient beings never grows weary and never falters.

Many people think that being a Bodhisattva is too arduous, and that it would be a little better to be a ghost. You can think it over: when all is said and done, what is better?

 

Fully understanding that sentient beings are all deluded thoughts,
In regard to them all, making no distinctions,
Yet skillfully discerning the faculties of sentient beings,
Universally bringing abundant benefit to all beings

Commentary: If you think it is better to be a demon than a Bodhisattva, that is the foolish delusion of sentient beings. Even when being a Bodhisattva means that no one understands or knows them, they still want to be Bodhisattvas. As for demons, many people recognize them, and many demons know they are companions, yet they remain demons.

Bodhisattvas clearly understand that all kinds of sentient beings in the world arise from deluded thoughts. The consciousness of sentient beings is formed from delusions. Sentient beings are born from illusion and die from illusion. You may see someone who wants to study medicine and become a specialist, striving with all their might to succeed, only to die suddenly. Everything they studied and understood during their life is gone when they die. If they are reborn as a human, they have to learn everything again from the beginning.

It is like a piece of iron being put into a furnace to be forged again and again; just as it is being forged well, it dies. This is comparable to sentient beings tumbling about amid deluded thoughts, while those delusions ultimately vanish like illusions.

Even so, Bodhisattvas do not abandon any sentient beings. They understand that these sentient beings are all formed from deluded thoughts, so they do not discriminate among them. They also know the faculties of sentient beings very clearly, and use all kinds of skillful means suited to those faculties to teach and guide them. Those whose faculties have matured are saved first; those whose conditions are not yet mature are saved later. Bodhisattvas do not discriminate among sentient beings as close or distant, loved or hated, but work everywhere for the benefit of all those beings.

 

The Bodhisattva cultivates all virtues
Vast and supreme, none is its equal
Fully understands that its nature is wholly nonexistent
Thus, with certainty, all are dedicated

Commentary: This Bodhisattva practices the Indestructible Transference of Merit. As for wholesome deeds, the Bodhisattva performs them all, whether great or small. By accumulating merit, great and small, over time it becomes immeasurable and countless, vast and extraordinary; no Bodhisattva can compare with this Bodhisattva. The Bodhisattva clearly understands and thoroughly penetrates that all things are illusory, have no inherent nature, and are empty. Nevertheless, the Bodhisattva resolutely dedicates all the roots of goodness and merit cultivated to all sentient beings in the Dharma Realm, to unsurpassed bodhi, and to true reality.

 

With supreme wisdom, contemplate all Dharmas;
Among them, not a single Dharma arises;
In this way, skillfully practice the dedication of merit;
Merit is immeasurable and inexhaustible

Commentary: A Bodhisattva who cultivates the Dharma-door of indestructible transference of merit uses the firmest and most supreme vajra wisdom to contemplate all dharmas: the dharmas of form, mind, mental factors, those not associated with mind, conditioned dharmas, and unconditioned dharmas. The Bodhisattva contemplates and clearly understands that all these various dharmas are unborn, for “All dharmas have, from the very beginning, always had the characteristic of tranquil extinction.” Since their characteristic is tranquil extinction (stillness), one sees not the slightest dharma arising, nor the slightest dharma ceasing. Why, then, must one still cultivate the Dharma-door of transference of merit? It is to teach and transform sentient beings, guide them deeply into the gate of the Buddha, help them deeply believe all the true Dharmas spoken by the Buddhas, arouse the Bodhi mind, and turn toward the supreme holy path, using various skillful means to cultivate this Dharma-door of transference of merit. Although all dharmas are unborn and unceasing, the merit and virtue of cultivation are still not diminished. In short, one’s merit and virtue are not wasted. By dedicating one’s merit and virtue to the sentient beings of the Dharma Realm, enabling them to gain benefit and accomplish the merit and virtue of Bodhi, that benefit is inexhaustible.

 

By this skillful means, the mind is made pure;
All are equal to all the Tathagatas;
The power of this skillful means is inexhaustible;
Therefore, the fruits of merit are boundless

Commentary: The Bodhisattva’s practice of dedicating merit has been discussed above. It is a skillful means for guiding sentient beings to cultivate and study the Buddha’s teachings, enabling them all to relinquish their defiled minds, attain pure minds, return to the source, reveal the true nature of the Dharma, and attain unsurpassed wisdom. If one’s level of cultivation can reach this stage, then one’s realization of supernatural powers and wisdom can be equal to that of the Buddhas, and one can sit together with them on a single Buddha seat. The power of the Dharma gate of skillful means cannot be measured; it has no bounds and can never be exhausted. Therefore, the blessings one attains are likewise never exhausted. Skillful means draws on various causes and conditions, uses various words, and offers various examples to expound the Dharma for sentient beings.

 

Arouse the unsurpassed Bodhi mind;
All worlds have nowhere to rely upon.
Reach throughout the worlds of the ten directions,
And encounter no hindrance anywhere.

Commentary: Bodhisattvas cultivate indestructible dedication of merit and virtue. They generate the unsurpassed bodhi mind; no one generates a higher bodhi mind than they do. In all the worlds, sentient beings can find no place or person on whom they can rely. Only this Bodhisattva, who has generated the great bodhi mind, is a true refuge for sentient beings.

When Bodhisattvas walk the Bodhisattva Path, they are not limited to any one place. They generate the bodhi mind because they wish to go to the worlds of the ten directions and liberate all sentient beings who are suffering. Bodhisattvas have attained unobstructed, all-encompassing wisdom and also possess all kinds of skillful means. Therefore, they can go to any world without encountering the slightest obstruction and without being moved by any state. Bodhisattvas must still transform all states.

 

All Tathāgatas appear in the world,
To open and guide the minds of sentient beings,
They observe according to the nature of their minds,
Ultimately, seeking for it, it cannot be found.

Commentary: Regarding the causes and conditions for the Buddhas to appear in the world, Shakyamuni Buddha once explained very clearly to the great assembly in the Dharma assembly, in the Sutra of the Lotus of the Wonderful Dharma. He said, “Why do the Buddhas appear in the world?” Because they wish to uncover the Buddha-nature of sentient beings, which is obscured by the five desires, and enable all sentient beings to attain pure wisdom.

They wish to show sentient beings that they, too, possess the same knowledge and vision as the Buddha.

They wish to teach and transform sentient beings, so that all may clearly understand the Buddha’s knowledge and vision and awaken to it. Once they understand it clearly, they will give rise to faith; once awakened to it, they will put it into practice.

They wish to lead sentient beings deeply into the Buddha’s teaching, to follow it faithfully in practice, attain great wisdom, enter the unsurpassed path, and never regress.

For these causes and conditions, the Buddhas appear in the world. The four—opening, showing, awakening, and entering—are, taken together, for opening and developing the minds and wisdom of sentient beings, enabling them to become pure and arouse the mind of bodhi. They guide the conduct of sentient beings, enabling them to relinquish the five desires, practice the ten good deeds, and ultimately attain Buddhahood. This is the purpose and hope of the Buddhas’ appearing in the world.

The Bodhisattva observes sentient beings’ mind-nature according to their mind-nature, and clearly knows that their minds cannot be apprehended. Why? The mind of the past has already ceased. The mind of the future has not yet arrived. The mind of the present is empty and still. Seeking the mind in the three periods of time, ultimately it cannot be found.

 

All phenomena, without remainder,
All enter into Suchness, devoid of intrinsic nature.
With this pure eye, I dedicate the merit,
Opening the world’s prison of birth and death.

Commentary: The Bodhisattva seeks the mind throughout the three periods, yet the mind is nowhere to be found. Since the mind is nowhere to be found, from where could phenomena arise? Thus it is said, “All phenomena are without remainder”—there was never any remainder to begin with. All phenomena return to “suchness.” The word “suchness” may be explained this way: “With suchness-wisdom, one brings forth suchness-principle. There is one suchness, not two. Phenomena are suchness, and principle is suchness. Conditioned phenomena are also suchness; unconditioned phenomena are also suchness. Whatever the phenomenon, it all enters suchness.” There is also a little more Commentary: “Suchness” means stillness. In stillness, there is no inherent nature. Therefore, the dharmas have nothing left over, because they have no inherent nature. The Bodhisattva deeply understands this principle and, with a pure mind and pure eyes, practices this dedication without attachment or reliance. Using this invisible spiritual power, the Bodhisattva breaks all the prisons of birth and death in the world. The dangers of the five desires can all be regarded as prisons of birth and death. Having accomplished the Way, the Bodhisattva renounces the five desires and thus escapes the worldly prison of birth and death. The Bodhisattva dedicates the roots of goodness cultivated through practice to sentient beings, enabling them to escape the worldly prison of birth and death. Dedicating them to bodhi, the Way of awakening, and to Suchness, the ultimate reality, opens the worldly prison of birth and death.

 

Though causing all realms of existence to be entirely purified,
He makes no distinction among the realms of existence;
He knows the nature of all realms of existence is nonexistent,
Yet causes joyful minds to become pure.

Commentary: The realms refer to all forms of defilement. However, the Buddhas have transformed all defilements into purity. As for the Bodhisattva, with regard to defilement and purity, he does not give rise to a discriminating mind, nor does he cling to anything or hold biased views. For the Bodhisattva, when the mind is pure, the land is pure; he also knows that all realms are illusory. Therefore:

All appearances
Are illusory.
If one sees that appearances are not appearances,
One sees the Tathagata.

This means that He knows the realms as though there were no place at all. The Buddhas’ purpose in making all the realms pure is to cause sentient beings to give rise to joy and great rejoicing, and also to enable their minds to continually attain purity.

 

In one Buddha-land, there is nowhere to rely;
All Buddha-lands are just so.
Nor are they attached to conditioned dharmas;
They know that the nature of those dharmas has no place of reliance.

Commentary: A Bodhisattva is not attached to any Buddha-land, nor does he rely on any Buddha-land. He regards all Buddha-lands in this way and embraces this principle with regard to all Buddha-lands. In his understanding of the dharmas, the Bodhisattva is neither defiled by nor attached to worldly conditioned dharmas, nor is he attached to supramundane unconditioned dharmas. For the Bodhisattva knows that the dharmas have no inherent nature, are empty, and have nothing to rely upon.

 

By this, one cultivates and attains omniscience;
By this, unsurpassed wisdom is adorned;
By this, all Buddhas rejoice;
This is the Bodhisattva’s act of dedicating merit;

Commentary: The Bodhisattva does not cling or rely on anything. Through cultivating the practice of acting without attachment, he develops all wisdom. With this supreme and wondrous wisdom, he adorns the Buddha lands. Therefore, all the Buddhas rejoice greatly and give him their confirmation. This is the Bodhisattva’s cultivation of the indestructible Dharma-gate of dedication of merit: he cultivates all wholesome deeds and thereby attains their corresponding blessings.

 

The Bodhisattva single-mindedly contemplates all Buddhas
Unsurpassed wisdom and skillful means
Like the Buddha, all things are without reliance
May I cultivate and attain this merit.

Commentary: Single-mindedness means being completely focused, with no other thoughts or deluded notions. In the mind of a Bodhisattva there are only two kinds of thoughts: first, aspiring upward to the Buddha Way and constantly thinking of the Buddhas; second, delivering sentient beings below and never abandoning them. Sentient beings, too, have their own single-minded focus, but it is not the same as that of Bodhisattvas. Bodhisattvas single-mindedly contemplate the Buddhas, while sentient beings single-mindedly remain in the cycle of birth and death.

Youth is the stage when one begins to study, but most people do not know how to study or why they should study. As they grow up, before their studies are complete, they are seduced by sensual desire and pursue the opposite sex, entering into all kinds of bonds with spouses and children. They are bound for their entire lives and do not know how to escape. This is what it means for sentient beings to be constantly single-minded. This is where Bodhisattvas and sentient beings differ.

Bodhisattvas single-mindedly think of the Buddhas and attain unsurpassed wisdom, the unobstructed wisdom of skillful means, unobstructed eloquence, and spiritual powers and might like those of all the Buddhas. They neither rely on nor cling to anything; they are independent and self-mastering, their wondrous functions are free and at ease, and they are subject to no obstacles whatsoever. In the practice of indestructible dedication of merit, Bodhisattvas say: “May I, too, be able to cultivate and attain merits and blessings like those of the Buddha.”

 

Single-mindedly devoted to rescuing and protecting all
Causing them to be far removed from all evil karma
Thus benefiting all sentient beings
Keeping this thought in mind and never relinquishing it

Commentary: Bodhisattvas diligently cultivate the Buddha Way to save and protect all living beings. Thus, there is never a moment when they are not seeking the Buddha Way above and liberating living beings below. They rescue living beings from suffering and lead them all to leave evil karma far behind. As the sutra passage above explains, Bodhisattvas practice the Bodhisattva Way, dedicate all their merit and virtue to living beings, and do all kinds of things to benefit them. They constantly keep living beings and all Buddhas in mind and contemplate the Dharma without ever ceasing. Bodhisattvas regard living beings as they do the Buddhas: Buddhas are those who have already attained Buddhahood, while living beings are Buddhas yet to come. Bodhisattvas seek the Dharma of the Buddhas above and ask living beings below for food. Therefore, Bodhisattvas always keep living beings in mind and never abandon them.

 

Abiding in the ground of wisdom, upholding the Dharma,
Not attaining Nirvana through another vehicle,
Only aspiring to attain the Buddha’s unsurpassed path
Thus the Bodhisattva skillfully dedicates the merit.

Commentary: Bodhisattvas constantly abide on the ground of wisdom, protecting all the Buddha-Dharma. Bodhisattvas cultivate the supreme Buddha path, that is, the Mahayana Buddha-Dharma. The Mahayana Buddha-Dharma differs from the Dharma of the Two Vehicles; its essence is great compassion. Great compassion arises for the sake of sentient beings. Because they have a compassionate mind, Bodhisattvas give rise to the great resolve for bodhi to rescue and protect sentient beings. When their practice of the Bodhisattva path is complete and their merit and virtue perfected, they attain Buddhahood and Right and Equal Enlightenment.

Those of the Two Vehicles fear the cycle of birth and death, abandon the task of rescuing and protecting sentient beings, and dare not practice the Bodhisattva path; they seek only for themselves. Mahayana Bodhisattvas are not afraid of birth and death and do not abandon their great vow to rescue and protect sentient beings. Therefore, they never change their fundamental aim or retreat to practice the Two Vehicles and take Nirvana. They have only one aspiration: to attain the unsurpassed path cultivated by the Buddha, to have wisdom like the Buddha’s, and to possess spiritual might like the Buddha’s.

This Bodhisattva cultivates indestructible dedication. In practicing the Buddha Vehicle in this way, they do not practice the Two-Vehicle Dharma of Hearers, Those Enlightened by Conditions, or Pratyekabuddhas. They also skillfully dedicate their merit to all sentient beings, toward unsurpassed bodhi, and toward ultimate reality.

 

Do not grasp at what sentient beings say
All conditioned things are illusory
Though one does not rely on the way of language
One also does not cling to the absence of speech

Commentary: Bodhisattvas do not take up the words of sentient beings—that is, they do not take up sentient beings’ views and understanding, nor do they go along with what they hear and add misguided agreement. The thoughts, words, and actions of sentient beings all go against the true Dharma; they are based on mistaken, inverted views and make the self their center. Therefore, Bodhisattvas do not take up the words of sentient beings. Yet Bodhisattvas skillfully use wisdom to teach and transform sentient beings. They do not abandon sentient beings’ words, but neither do they cling to them.

Everything that has form or characteristics belongs to the conditioned dharmas, and all conditioned dharmas are illusory. Because sentient beings cling to conditioned dharmas, everything they do is illusory. Bodhisattvas clearly understand that all conditioned things are illusory, and they do not cling to them either. Yet they do not rely on methods, paths, or words, nor do they cling to the characteristic of being without words. Bodhisattvas do not cling to existence or fall into nonexistence; existence and nonexistence are not two. They always uphold the Middle Way, cultivate the definitive meaning of the Middle Way, and practice the ways of the Buddhas.

 

All the Tathāgatas in the ten directions
Fully understand all dharmas, without remainder
Though they know that all things are empty and still
They do not give rise to thoughts about emptiness

Commentary: The Buddhas of the ten directions, in their true nature, are each such of themselves; they neither speak nor transmit. We should contemplate and reflect in this way: in all dharmas, the Buddhas fully understand the principle that not a single dharma arises and not a single dharma is established. Therefore, it is said that nothing is left out of the dharmas. If one does not attain the patience with the truth of non-arising, how can one fully perfect the fruit of Buddhahood? The Buddhas all know that the true nature of all dharmas is quiescent; they certainly do not give rise to thoughts based on emptiness. For the Buddhas have penetrated the three emptinesses: the emptiness of self, the emptiness of dharmas, and the emptiness of emptiness. Yet they are not attached to emptiness either, for wondrous existence cannot arise from it. Wondrous existence can arise within true emptiness, and true emptiness is present within wondrous existence. This wondrous principle of existence and emptiness is nondual. As disciples of the Buddha, we should diligently reflect upon it.

 

With one adornment, adorn all;
Nor give rise to discrimination regarding the Dharma
Thus awaken all beings
All are without intrinsic nature, with nothing to contemplate

Commentary: The Bodhisattva uses one kind of adornment to adorn all Buddha lands. In brief, one can also say that all adornments are used to adorn a single Buddha land. One is all, and all are one. Since one is the fundamental number, all larger numbers arise from one. So there is nothing strange about using one kind of adornment to adorn everything.

Bodhisattvas do not give rise to such distinctions about the Dharma within its essential nature, its nature of emptiness. The Buddhas of the ten directions use the principle “apart from all marks is all dharmas” to teach sentient beings, enabling them all to understand the true nature of all dharmas and thereby attain enlightenment. Once they know that all dharmas have no inherent nature, there is no need to contemplate them.

The Bodhisattva’s explanation of this principle and realm has reached the ultimate stage. Ordinary people who are just beginning to learn cannot do this; even ordinary monastics who have just aroused the aspiration cannot do so. Until they have reached the ultimate stage, they must still use wisdom to contemplate and investigate the true nature of all dharmas in order to understand the ultimate truth of the Buddha Dharma.

 

— oOo —

Chapter on the Ten Dedications – 3

Third, dedicate the merit equally to all Buddhas.

 

O sons of the Buddha, how do Bodhisattva-Mahāsattvas practice the Dedication Equal to All Buddhas?

Commentary: After Bodhisattva Vajra Banner finished speaking the preceding verse, he once again called out, “Disciples of the Buddha! How does a great Bodhisattva cultivate the Dharma-gate of dedication in the same way that all Buddhas cultivate it?”

 

O disciple of the Buddha! This Bodhisattva Mahāsattva follows and studies the path of dedication practiced by the Buddhas, the World-Honored Ones, of the past, future, and present. When practicing and studying the path of dedication in this way, upon seeing all forms, up to tangible objects and dharmas, whether beautiful or ugly, attachment does not arise or increase, and the mind is at ease. Free of all faults and errors, vast and pure, joyful and delighted, free from all worries and afflictions, the mind is gentle and pliant, and all the faculties are serene.

Commentary: Bodhisattva Vajradhvaja has just posed the question above and immediately explains as follows. He says: “Disciples of the Buddha! You should know that this great Bodhisattva, who cultivates the Dharma-door of dedicating merit equally to all Buddhas, follows the teachings of the Buddhas and studies and practices the path of dedication cultivated by the Buddhas of the three periods of time. That is, the path of dedication cultivated by the Buddhas of the past, the path being cultivated by the Buddhas of the present, and the path that will be cultivated by the Buddhas of the future. As he studies and practices this path of dedication, none of the objects of the senses—from forms through objects of mind—can give rise in him to affection or aversion, liking or dislike, whether the form is beautiful or ugly, the sound pleasant or unpleasant, the smell fragrant or foul, the taste delicious or unpleasant, the touch agreeable or disagreeable, or the dharma wholesome or unwholesome. The Bodhisattva abides in studying and practicing the path of dedication and is not swayed by the objects of the six senses. This is the meaning of:” “One can change one’s circumstances; circumstances cannot change a person.” How can one attain this level? One must discipline the six faculties, so that they do not follow the six sense-objects. When the six faculties and six sense-objects cannot work together, they will produce no effects. Then one sees without seeing and hears without hearing; remaining unmoved, how could anything shake that great Bodhisattva who cultivates the path of dedicating all virtues to all Buddhas? Thus, at that time,

“Whether things are good or bad, neither affection nor aversion arises, and the mind is at ease.”

But if one does not discipline the six faculties, allowing them to work together with the six sense-objects, the six consciousnesses will arise. Then they will become the masters of your mind, and everything will be driven and controlled by them. Seeing forms, one becomes infatuated with forms; hearing sounds, one becomes infatuated with sounds. In this way, one keeps rushing back and forth among the six sense-objects, unable to recognize the mind’s feelings of affection and aversion. Ignorance and afflictions are always close at hand, and throughout one’s life one is turned by circumstances. Once feelings of affection and aversion arise, how can one attain freedom? Now we know why the Bodhisattva’s mind is free and at ease: it is because He does not let His mind be stirred. When the mind is not stirred, love and hatred do not arise, and the mind is free and at ease. The two words “free and at ease” encompass seeing through things and letting go, being unattached, not letting thoughts stir the mind, not being swayed by the seven emotions, and not being deluded by the five desires. If the six faculties are at peace, the mind is always pure, the thoughts are often joyful and delighted, and the body is supple and tranquil; one’s conduct is peaceful and amiable. In dealing with people and things, one makes others feel drawn to come near, without the slightest sorrow, worry, or affliction.

This great Bodhisattva practices the dedication of equality with all Buddhas. Because his mind has attained freedom, he has left behind all faults; there are no faults of his that can be spoken of. His mind is pure and vast as empty space. Joy and delight fill his body and mind. All sorrow and anguish disappear and are no more. Because his mind is gentle and pliant, his faculties are cool and serene, and no signs of feverish agitation arise. The Bodhisattva always abides in this state, which never changes. All thoughts of desire likewise never arise again.

He is unlike some ordinary people who, when their emotions are out of control, go mad and act wildly, and may even do bad things. Usually their true faces cannot be seen, but then they all suddenly appear, frightening people and making them flee.

Bodhisattvas who cultivate the Way leave behind faults and afflictions, and always abide in the samadhi of permanence, bliss, self, and purity. They do not enter the realms of form, sound, smell, taste, touch, and dharmas. Not only are they unmoved by the realms of the six sense objects, they can also transform those realms and attain the freedom for the six faculties to function through one another.

For example, the eye faculty can ordinarily only see things, but now it can also see, hear, smell, taste, feel, and know: the eye faculty can perform the functions of the other five faculties. The ear faculty is the same; so too are the nose, tongue, body, and mind. Every faculty possesses the full functions of all six faculties. Originally, the six faculties had only six functions; now each faculty can perform all six, increasing their functions to thirty-six. This is something ordinary people could never imagine.

This state is called apprehending things equally, without duality. One makes no distinctions among the six sense objects—no distinctions of good or bad, fragrant or foul, pleasant or unpleasant, or any other kind. This is not entering into form, sound, smell, taste, touch, and dharmas. It is also “entering the stream of the sages’ Dharma-nature and reversing the current of ordinary beings’ six sense objects,” thereby attaining the Dharma-nature’s freedom and unobstructedness.

It is a pity that we ordinary people have not attained this inconceivable wondrous function. In our confusion, when we encounter the six sense objects, we immediately give rise to affection and attachment and cannot let go. When we encounter six sense objects that do not suit us, we become aversive and troubled. We are completely moved by the six sense objects.

For example, when many people gather here together, even when eating, each person has different tastes and preferences. When they look at the same thing, each person likes something different. When they hear the same sound, each person feels differently. When they look at flowers and admire the moon, each person is in a different mood. In response to all kinds of situations, people react differently, yet cling only to one aspect. It is not that the six sense objects themselves undergo different changes; rather, this comes from each person’s subjective response. In other words, it is because they have feelings of attachment and aversion and have not attained freedom, since they cannot go against the current of the six sense objects.

The great Bodhisattvas who cultivate the Dharma-gate of dedicating merit equally to all Buddhas are not swayed by the realms of the six faculties, six objects, and six consciousnesses. Because they give rise to neither affection nor aversion, their minds are free and at ease. If we, too, wish to attain this state of freedom, we must constantly cultivate the pure conduct of Brahmacarya and uphold the precepts with purity. From precepts comes concentration; from concentration comes wisdom. Then we will attain the state of:

“The eyes see forms, yet within there is nothing;
The ears hear worldly affairs, yet the mind takes no notice.”

Therefore: Seeing, yet not seeing; hearing, yet not hearing; smelling, yet not smelling; tasting, yet not tasting; touching, yet not touching; phenomena, yet not phenomena—all things, without exception, dwell within the inconceivable realm.

 

O child of the Buddha! When the Bodhisattva Mahāsattva has attained such bliss, he again arouses the aspiration to dedicate his merit to the Buddhas, thinking: “May the bliss of the Buddhas continually increase and grow ever more excellent—namely, the inconceivable bliss in which the Buddhas abide; the bliss of Buddha samādhi, unequaled by any other; the immeasurable bliss of great compassion; the bliss of the liberation of all Buddhas; the boundless bliss of great supernatural powers; the supremely honored bliss of Great Sovereignty; the vast, ultimate bliss of immeasurable power; the bliss of quiescence, apart from all perception; the bliss of abiding without obstruction, ever in right concentration; and the bliss of practicing the nondual path, without change or variation.”

Commentary: Disciples of the Buddha! When a Great Bodhisattva—that is, a great Bodhisattva who cultivates the practice of dedicating all things equally to all Buddhas—attains the purity and freedom described above, the true joy that is free from love and hate, free from sorrow and worry, he feels the bliss bestowed by the Buddhas. Because he reveres and honors the Buddhas and is grateful for their benevolence, he wishes to dedicate to the Buddhas of the ten directions the wholesome roots and merits he has cultivated, thereby increasing the Buddhas’ joy. In truth, there is no Buddha who does not possess complete merit and virtue and whose practice is not perfected; this merely expresses the Bodhisattva’s sincere and earnest intent. The Buddhas already possess supreme joy, and now, when the Bodhisattva dedicates the wholesome roots he has cultivated to them, their joy becomes even more supreme. Therefore, he aspires to dedicate to the Buddhas the following ten kinds of joy that he attains: The joy of the Buddhas’ cultivation and the state in which they abide are inconceivable.

The unsurpassed samadhi bliss attained by the Buddhas has no equal.

The Buddhas’ joy of great compassion is without limit.

The joy of liberation—freedom, peace, and freedom from all restraint—attained through the practice and realization of the Buddhas of the ten directions and the three times.

The Buddhas’ joy of great spiritual powers, exercised spontaneously and freely, vast and boundless through pure wisdom.

The Buddhas’ great joy of sovereign freedom has reached its utmost limit, and they receive the highest respect and reverence from all.

The Buddhas’ joy of the ten powers, a vast, ultimate, and majestic spiritual force.

The Buddhas’ joy of quiescence, apart from all perception, beyond seeing, hearing, awareness, and knowing, and not entering into sound, smell, taste, touch, or mental objects.

The joy of meditative absorption, always abiding in right concentration and dwelling without obstruction in the place of abiding.

The Buddhas’ joy in perfecting the merit of their practice, wholly ending the two tendencies—the tendency of views and the tendency of craving—attaining vajra prajna, and abiding in the unchanging Dharma-gate of nonduality.

These are the ten kinds of joy of the Buddhas, all of which the Bodhisattvas dedicate, vowing to make every one of these joys increasingly excellent, immeasurable, and boundless.

 

O disciples of the Buddha! Having dedicated all wholesome roots to the Buddhas, the Bodhisattva Mahāsattva further dedicates these wholesome roots to the Bodhisattvas, as follows: May whatever vows remain unfulfilled be brought to fulfillment; may whatever minds remain impure be made pure; and may whatever pāramitās remain incomplete be brought to completion. May they abide in the adamantine mind of Bodhi, attain nonretrogression in omniscience, never relinquish great diligence, and protect all wholesome roots that are gateways to Bodhi. May they enable sentient beings to abandon pride and arrogance, arouse the mind of Bodhi, and fulfill their aspirations. May they abide in all that Bodhisattvas abide in, obtain the Bodhisattvas’ keen faculties, cultivate wholesome roots, and realize Sarvajñā.

Commentary: Bodhisattva Vajradhvaja once again called out to the Buddha’s disciples: “Great Bodhisattvas first dedicate the roots of goodness they have cultivated to all Buddhas, and then dedicate those roots of goodness to other Bodhisattvas. The scope of their dedication encompasses both benefiting themselves and benefiting others.

“For example, the first recipients of their dedication are Bodhisattvas who have made great vows that have not yet been fully fulfilled. This Bodhisattva cultivates the practice of dedication equal to that of all Buddhas, vowing to dedicate the roots of goodness he has cultivated to Bodhisattvas whose great vows are not yet complete, in the hope that they will gain benefit and soon have their wishes fulfilled.

“Next are Bodhisattvas who, although they strive diligently and are not indolent, have not yet attained a truly pure state of mind. This Bodhisattva cultivates dedication equal to that of all Buddhas, dedicating the roots of goodness and merit he has cultivated to them, in the hope that they will soon attain a pure state of mind.

“Furthermore, some Bodhisattvas practice the Ten Perfections but have not yet perfected them completely. A Bodhisattva who cultivates dedication equal to that of all Buddhas dedicates the roots of goodness he has cultivated to them, enabling them to perfect the perfections soon and reach the other shore of enlightenment.

“Also, because the minds of Bodhisattvas who have just aroused the thought of enlightenment are not yet completely steadfast, a Bodhisattva who cultivates dedication equal to that of all Buddhas dedicates the roots of goodness and merit he has cultivated to them, helping them abide firmly in their minds, like a vajra-like bodhi mind, and never retreat from the bodhi mind of awakening. They will also never retreat from omniscient wisdom or knowledge of all aspects.

“Because Bodhisattvas gain the benefit of turning back and dedicating to others, they do not merely abide themselves in the vajra-like bodhi mind and attain non-retrogression. Great Bodhisattvas who cultivate the practice of dedication equal to that of all Buddhas have reached the eighth stage in their practice, the stage of effortless activity, also called great vigor. Their wondrous spiritual powers function naturally and freely, and they thoroughly understand all dharmas; this is called protecting all the roots of goodness of the bodhi gate.

“Bodhisattvas who dedicate in this way can cause sentient beings to abandon pride, arouse the great bodhi mind, and fully accomplish the great vows they have made. They abide in the abiding places of all Bodhisattvas and obtain all the keen roots of goodness of Bodhisattvas: faith, vigor, mindfulness, concentration, and wisdom. They cultivate all kinds of roots of goodness, enabling sentient beings all to realize omniscience and ultimately attain Buddhahood.”

 

Disciples of the Buddha, after the Bodhisattva Mahāsattva has dedicated all these roots of goodness in this way, the Bodhisattva further dedicates them to all sentient beings. May all sentient beings’ roots of goodness, even those accumulated in the briefest instant of a finger snap, enable them to see the Buddha, hear the Dharma, and reverently honor the noble Sangha. May those roots of goodness all be free of obstacles; may they be mindful of the Buddha’s perfection, of the Dharma’s skillful means, and of the Sangha’s reverence; may they never be apart from seeing the Buddha, may their minds attain purity, may they obtain the Buddhas’ teachings, accumulate immeasurable virtues, purify all spiritual powers, abandon doubts about the Dharma, and abide in accordance with the teachings.

Commentary: Disciples of the Buddha! A Great Bodhisattva, as described in the sutra passage above, first dedicates merit to all Bodhisattvas and then dedicates the roots of goodness cultivated to all sentient beings. The Bodhisattva silently prays: “May all sentient beings, through their own roots of goodness and the roots of goodness I dedicate to them, receive benefit, however small those roots may be. In the time it takes to snap a finger, may they see the Buddha, hear the Buddha expound the Dharma, and also see many virtuous and worthy members of the Sangha, and reverently bow to the Three Jewels. May these roots of goodness enable all sentient beings to be free from every obstacle. Even sentient beings with few roots of goodness may likewise be freed from every obstacle and give rise to mindfulness of the Buddha. May they be mindful of the Buddha with a profound mind, never going even a moment without being mindful of the Buddha.” When Buddha-recitation reaches the state of “reciting without reciting, not reciting yet reciting; when the recitation is perfected to the ultimate, it recites on its own without being recited,” this is called the Buddha-recitation samādhi, and one reaches the stage of “perfecting Buddha-recitation.”

Skillful means of recollecting the Dharma: In recollecting the Buddha, the Bodhisattva has already attained samādhi. In recollecting the Dharma, the Bodhisattva naturally also experiences immeasurable joy in the Dharma, for they have entered deeply into the treasury of the sutras. Their wisdom is as vast as the sea; they understand clearly the eighty-four thousand Dharma-doors. Every one of them is a skillful-means Dharma-door, and every one of them is a nondual Dharma-door. The Bodhisattva employs every kind of skillful means, and every method fulfills their wishes.

Respectfully recollecting the Sangha: The Bodhisattva admires, remembers, reveres, and respects the Worthy and Holy Sangha throughout the ten directions. With these three recollections complete, the Bodhisattva fulfills the merit of recollecting the Three Jewels and therefore never ceases to see the Buddha. They often see all the Buddhas, and so no deluded thoughts arise in their mind. When there are no deluded thoughts, the mind attains purity. Thus they attain the Dharma taught, practiced, and cultivated by the Buddhas. This is all because the mind has become pure; only then can one attain the Buddhas’ Dharma. If the mind is not pure, one cannot attain any Dharma.

Amassing immeasurable merit and purifying all spiritual powers: Having attained the unsurpassed Dharma of the Buddhas, one must certainly cultivate, uphold, and practice it in order to reap its benefits. By practicing in accordance with the Dharma, one amasses immeasurable roots of goodness and merit. By cultivating the pure Brahma-life, one attains unsurpassed wisdom and can also develop immeasurable spiritual powers. Wisdom and spiritual powers are both realized through pure cultivation and the Buddha-recitation samādhi.

When sentient beings receive the great benefit of the Bodhisattva’s dedication of merit, their former doubts about the Buddha’s Dharma—which they had not understood—are entirely swept away. They abide in the teachings spoken by the Buddhas, practice in accordance with the Dharma, and never regress.

 

Just as the dedication for sentient beings is thus, so too is the dedication for Hearers and Solitary Buddhas.

Commentary: The Great Bodhisattva practices dedication equal to that of all Buddhas, dedicating it for the sake of all sentient beings, as stated in the sutra passage above. As for the noble ones of the Two Vehicles—the Hearers and Solitary Buddhas—he also dedicates in this way for their sake.

 

Furthermore, may all sentient beings forever be free from hell, the realm of hungry ghosts, the animal realm, the realm of Yama, and all other evil realms; may they strengthen the mind of unsurpassed Bodhi, single-mindedly and diligently seek omniscience, never slander the Buddhas’ true Dharma, attain the Buddhas’ peace and bliss, purify body and mind, and realize all-knowing wisdom.

Commentary: Great Bodhisattvas practice the dedication equal to that of all Buddhas. First, they dedicate their roots of goodness to all Buddhas to show their gratitude for the Buddhas’ kindness. Then they dedicate them to other Bodhisattvas who have aroused the aspiration, to all sentient beings, and to those of the Two Vehicles. Now they once again dedicate the roots of goodness they have cultivated to sentient beings suffering in the three evil paths. With profound compassion, Bodhisattvas regard sentient beings equally, whether they are good or evil. They say: “May I dedicate the roots of goodness I have cultivated to sentient beings in the three evil paths, in the hope that they may benefit from this and forever leave behind the hells, the hungry ghosts, the animals, King Yama, and all evil places and places of retribution. May they be born in wholesome realms, see the Buddha and hear the Dharma, and strengthen their aspiration for unsurpassed Bodhi. May they devote themselves wholeheartedly to diligent and vigorous practice, seeking the wisdom of all aspects and the wisdom of all paths. May they never again slander the Buddhas’ true Dharma, attain peace and bliss like the Buddha, purify body and mind, and realize all wisdom.”

 

O child of the Buddha! A Bodhisattva-Mahāsattva, possessing roots of goodness, brings them forth and rightly brings them forth, accumulates and rightly accumulates them, increases and rightly increases them, all through great vows, causing them to become vast, complete, and full.

Commentary: Disciples of the Buddha! All the roots of goodness of a Great Bodhisattva arise from the great vows the Bodhisattva brings forth. If there are originally no roots of goodness, but a great vow is later brought forth to aid the practice, then through the power of practice, roots of goodness that have not yet arisen will be made to arise. Bringing them forth is the power of practice. Rightly bringing them forth means being free from all faults: the power of practicing the right path.

Accumulation means that, through the power of practicing the right path, a great many roots of goodness are accumulated. Right accumulation means that, in practicing all right paths, all wholesome karma is encompassed, and the practices of the path to enlightenment are brought to completion and aided. It may also be said that, through the power of vows, these roots of goodness are gathered into various excellent practices, so that they will not be scattered or lost; hence the terms “accumulation” and “right accumulation.”

Furthermore, through the power of vows, the roots of goodness are gathered and transformed into accumulated excellent practices, and further excellent practices arise from them; this is called growth. When all excellent practices arise within each and every excellent practice, this is called right growth. The Bodhisattva causes these roots of goodness to become vast, complete, and abundant.

 

Disciples of the Buddha! A Bodhisattva-mahāsattva who lives at home with his wife and children never abandons the mind of bodhi, even for a moment. Mindfully contemplating the realm of omniscience, he liberates himself and others, enabling them to attain the ultimate goal. By skillful means, he guides his own family, leading them to enter the wisdom of a Bodhisattva and to mature in liberation. Though living together with them, his mind remains unattached. Through his original great compassion, he dwells in household life; out of a compassionate heart, he accommodates his wife and children, and nothing obstructs the pure path of a Bodhisattva.

Commentary: Disciples of the Buddha! Great Bodhisattvas may live at home with their wives and children, yet they do not forget the mind of bodhi. Mahayana Bodhisattvas often appear as ordinary people, with wives, concubines, children, servants, and so on. Bodhisattvas who have attained the grounds may appear as Wheel-Turning Sage Kings, kings, or wealthy elders. Some Bodhisattvas appear as ordinary people, or even as evil people; their purpose is always to teach and transform sentient beings, appearing according to conditions and according to their vows. Therefore, there are lay Bodhisattvas and monastic Bodhisattvas. They can be distinguished by their attire. Lay Bodhisattvas wear floral garments, crowns on their heads, and necklaces. Monastic Bodhisattvas have shaved heads and wear kasaya robes. The kasaya is also called the field-of-merit robe. When sentient beings see monastics, they bow in reverence—in other words, they see the field-of-merit robe and seek blessings from it. Therefore, monastics should always wear their robes. Wearing the robe is the outward appearance of a monastic Bodhisattva. In the past, National Preceptor Qingliang once said these two lines:

“Let the body not mar the outward bearing of a śramaṇa, nor the mind transgress the precepts laid down by the Tathāgata.”

This means, “The body does not impair the appearance of a Śramaṇa, and the mind does not go against the precepts laid down by the Tathāgata. Wearing the Kāṣāya robe was prescribed for monastics when the Buddha was still alive. When I came to America to spread the Dharma, I resolved to restore the rules laid down by the Tathāgata. Therefore, those who leave home at Gold Mountain Monastery must keep their robes on at all times, no matter how hot it gets. They may remove them only when entering the restroom or taking a bath.” “Bodhisattvas dwelling at home” refers to lay Bodhisattvas. They manifest as lay Bodhisattvas, surrounded by wives, children, and servants, yet are not defiled by the five desires and have never, even for a moment, abandoned the mind of bodhi and the path to awakening. With right mindfulness, they contemplate: Bodhisattvas have great compassion, and therefore can be amid defilement without being defiled. With great wisdom, they are able to abide on the pure path. They contemplate the dharmas and single-mindedly seek the realm of omniscience. They also cultivate all principles and meanings, fully understanding them and attaining unsurpassed wisdom, which the Buddhas have perfected completely.

Bodhisattvas cultivate and study the path of bodhi and awakening, seeking unsurpassed Buddhahood. Their aim is to end birth and death for themselves, and also to deliver others so that they may attain liberation and reach the ultimate realm. Using various skillful means, they skillfully guide their own six kinds of close relatives, enabling them to attain wisdom like that of Bodhisattvas, understand the true nature of all dharmas, mature in faith and resolve, and become truly liberated.

Although Bodhisattvas live every day in the same place as their wives, children, and close relatives, their minds do not cling to the five desires, nor are they bound by family ties. They still cherish the great vows they made in the past and the compassionate resolve to save sentient beings, while living harmoniously with their families. With great loving-kindness, they accommodate their wives and children, and all treat one another with respect. Bodhisattvas use gentle minds and a harmonious manner in their family life and conduct in the world; nothing hinders the pure Bodhisattva path they cultivate.

 

Although a Bodhisattva Mahāsattva lives at home and engages in various activities, he never abandons the mind of omniscience, even for a moment. That is to say, whether putting on clothes, tasting food, taking medicines, bathing, rinsing, applying ointments, turning around and looking about, walking, standing, sitting, or lying down; whether engaged in bodily, verbal, or mental actions; whether asleep or awake—in all that he does, his mind is constantly dedicated to the path of omniscience, his thoughts fixed in contemplation, never departing from it.

Commentary: Although a Great Bodhisattva lives among a family like ordinary people, every outward expression and action is an application of wisdom to transform emotions, with Prajñā wisdom guiding all practices. The Bodhisattva has never abandoned the mind of omniscience. From the outward appearance, the Bodhisattva seems to be an ordinary person in this world. The Bodhisattva’s body is in the mundane world, but the mind transcends it. This is like flowers growing in a well, unstained by worldly dust, or a lotus rising from the mud without being sullied.

The Bodhisattva’s daily life—putting on clothes, eating, taking medicine, bathing, exercising, walking in meditation after a meal, walking beneath the moon, circumambulating the Buddha in the Buddha hall, or even turning the head to look around—has no moment in which the Bodhisattva fails to attend to and examine the purity of the three karmas and proper deportment. Likewise, while sleeping or resting, and throughout each day’s activities, coming and going, speaking or being still—in every expression and action—the Bodhisattva contemplates the Buddha Path in the mind and dedicates everything toward the path of the wisdom of all modes. The Bodhisattva single-mindedly keeps the mind fixed on contemplating the true principles of all phenomena, and never, at any time, abandons the mind of wisdom.

 

For the benefit of all sentient beings, they abide in the boundless great vows of Bodhi and gather innumerable vast roots of goodness. They diligently cultivate all good, universally save all beings, forever abandon all arrogance and heedlessness, resolutely proceed toward the ground of omniscience, and never turn their thoughts toward any other path. They constantly contemplate the Bodhi of all Buddhas, forever abandon all defiled and impure dharmas, practice all that Bodhisattvas learn, and encounter no obstruction on the path to omniscience. Abiding on the ground of wisdom, they delight in reciting and studying; with immeasurable wisdom, they gather roots of goodness. Their minds neither delight in nor cling to anything in the world, nor are they tainted by or attached to the practices they undertake. They single-mindedly receive and uphold the teachings of the Buddhas.

Commentary: Bodhisattvas, wishing to benefit all sentient beings, constantly strive to cultivate the enlightened path of Bodhi in order to fulfill the great vows they have made. To abide means not to regress or grow lax. The great vows Bodhisattvas make place the benefit of sentient beings first; they have never thought of themselves. Bodhisattvas wish to gather an immense number of vast roots of goodness, and therefore diligently cultivate wholesome deeds. “Wholesome deeds” refers to deeds both great and small. They do not distinguish between great and small wholesome deeds, nor concern themselves with whether those they benefit are near or distant. They save all sentient beings everywhere, cherishing the spirit of great compassion without conditions and great compassion grounded in shared identity. Equally, they rescue all sentient beings, helping them forever leave behind conceited complacency, an arrogant and haughty attitude, and deviant, reckless conduct.

Recklessness is the root of the afflictions. Conceit is the basis on which defiled dharmas rest. Arrogance can lead to prolonged sinking in the cycle of birth and death. If these three afflictions are left behind, then the other karmic afflictions can also be left behind. Bodhisattvas attain a pure mind and are resolutely directed toward the path of all-wisdom. They never change their minds and take deviant paths. They constantly contemplate the true characteristics of dharmas and, with right mindfulness, reflect on the enlightened path of Bodhi. They forever relinquish all defiled and impure dharmas, the worldly dharmas subject to outflows. They wholeheartedly cultivate the path practiced by all Bodhisattvas. They diligently seek all the aids to the path that increase wisdom, develop great wisdom, and enable them to realize wisdom that is perfectly integrated and unobstructed.

Bodhisattvas have completely severed all afflictions and relinquished the two obstacles of principle and phenomena, abiding in the ground of wisdom, the Dharma-gate of Prajñā. Their body and mind are peaceful and joyful, filled with the joy of the Dharma. They wholeheartedly delight in reading and reciting the Mahāyāna sutras and cultivating the supreme Buddha-Dharma. With such immeasurable wisdom, they accumulate immeasurable roots of goodness. In their minds, they neither crave the five worldly desires nor cling to the illusory pleasures of the world. They are not defiled by the practices of ordinary people, nor do they cling to the practices they themselves cultivate. Wholeheartedly and single-mindedly, they enter deeply into all the teachings of the Buddhas, cultivating in accordance with the Dharma and practicing in accordance with the teachings.

 

In this way, while residing in the household, the Bodhisattva gathers all wholesome roots, causes them to grow, and dedicates them to the unsurpassed Bodhi of all Buddhas.

Commentary: However, while among the community with his family and relatives, the Bodhisattva still safeguards his own roots of goodness and does not allow them to dissipate and be lost. He fully gathers and embraces all roots of goodness, causing them to grow and gradually come to fruition. The Bodhisattva accumulates immeasurable roots of goodness and dedicates them to the unsurpassed bodhi and enlightenment of all Buddhas throughout the ten directions and the three times.

 

Child of the Buddha, at that time, whenever the Bodhisattva gave food to an animal—even a lump or a single grain—he made this vow: “May these beings leave the animal realm and attain benefit and peace, ultimate liberation, and forever cross the sea of suffering. May they forever extinguish painful feelings, the aggregates of suffering, painful perceptions, the mass of suffering, painful practices, the causes of suffering, the roots of suffering, and all places of suffering. May those beings all attain release from them.”

In this way, the Bodhisattva single-mindedly kept all sentient beings in mind, took that root of goodness as foremost, and dedicated it to them toward the attainment of omniscience.

Commentary: Disciples of the Buddha! That Bodhisattva cultivates the Dharma method of dedicating merit equally to all Buddhas. When he practices the merit of giving, he does not take only human beings as recipients. When he gives food to animals, even if it is merely a handful or a single grain of rice, he makes the same great vows, never making different vows because the amount of food is greater or smaller. He also hopes that the animals will obtain a little food and, through the power of his vows, leave behind the animal realm. In accordance with the aspirations of his dedication, may they receive benefit and peace, attain true and ultimate liberation, quickly escape the sea of birth and death, and forever extinguish all painful feelings.

Feeling is suffering by its very nature, and therefore it must be extinguished, forever eliminating all the aggregates of suffering. The aggregates are the basis on which suffering rests, as in the suffering of the flourishing five skandhas. May they forever put an end to all perceptions of suffering. Perception is the aspect of suffering; it also includes the suffering of meeting those one hates, the suffering of separation from those one loves, and so on, up to all the accumulated forms of suffering, such as birth, old age, sickness, and death, the three kinds of suffering, and the eight kinds of suffering. Karmic suffering is suffering produced by sinful karma. The cause of suffering is the origin of all suffering—that is, the afflictions that arise from the mind. The root of suffering is its source; all of it arises from craving. There are also various places where suffering is experienced. These places of suffering are the three evil paths: the animal realm, the hungry-ghost realm, and the hell realm, along with the many changing conditions on which suffering depends.

The Bodhisattva hopes that all beings will receive the benefit of his dedication and forever leave behind these kinds of suffering and calamities. Why does the Bodhisattva practice dedication in this way? The Bodhisattva does not seek peace and happiness for himself, but seeks to liberate all beings, so that they may leave suffering and attain happiness. Therefore, he keeps all beings constantly in mind. Benefiting beings is the foremost purpose for which the Bodhisattva cultivates wholesome roots. In order that all beings may attain all-knowledge and the fruit of enlightenment, bodhi, he dedicates the wholesome roots he has cultivated to all beings and to all-knowledge.

 

When a Bodhisattva first arouses the mind of enlightenment, they universally embrace sentient beings. Whatever roots of goodness they cultivate, they dedicate them all, wishing to enable beings to forever leave the wilderness of birth and death, attain the unobstructed bliss of the Tathāgatas, emerge from the sea of afflictions, and cultivate the path of the Buddha Dharma. Their loving-kindness fills everywhere, and the power of their compassion is vast, universally enabling all to attain the happiness of purity. They safeguard roots of goodness and draw near to the Buddha Dharma; they leave the realm of Māra and enter the realm of the Buddha. They cut off the lineage of the world and plant the lineage of the Tathāgata, abiding in the Dharma of equality of the three times. All the roots of goodness that Bodhisattva-Mahāsattvas have accumulated, will accumulate, and are now accumulating in this way, they dedicate in their entirety.

Commentary: This Bodhisattva cultivated the practice of dedication equal to all Buddhas. When first arousing the mind of bodhi, the Bodhisattva embraced all sentient beings, cultivated all kinds of roots of goodness, and dedicated all those roots of goodness to the sentient beings of the Dharma Realm. The purpose of this dedication was to enable all sentient beings to escape forever the wilderness of birth and death. This means that while alive, those sentient beings have nowhere to rely on, and after death, nowhere to return to; in the two paths of birth and death, they have no way to end birth and death. That is why the term “wilderness” is used to describe it. When sentient beings can leave the wilderness of birth and death forever, they will naturally benefit from the Bodhisattva’s teaching, deeply believe in the true Dharma, and know how to cultivate and discern the path. They will attain the unobstructed bliss of the Buddhas of the ten directions and will not be disturbed by anything that disrupts the bliss of their true minds.

At that time, the inexhaustible afflictions of all sentient beings, vast as the ocean, will be eradicated without a trace. They will all escape the sea of suffering and affliction, for sentient beings will clearly understand that they must cultivate and learn the Dharma path of the Buddhas.

The Buddhas’ loving-kindness pervades the entire Dharma realm. Their earnest compassion and the power of their vows are especially vast, filling the reaches of space and bringing cool, blissful ease to all sentient beings. They protect the roots of goodness they themselves cultivate, and also protect the roots of goodness of all sentient beings, so that all beings will know to draw near to the Buddha and the Dharma. They themselves, too, draw near to the Buddha and the Dharma, escape all realms of heavenly demons and non-Buddhist paths, and enter the realm of the Buddha’s right understanding and right views.

Bodhisattvas constantly practice the Bodhisattva path; that is, they do not let sentient beings enter the realm of demons. They eradicate the seeds of the mundane world—the seeds of the mundane world being all defiled dharmas. Bodhisattvas themselves have long since eliminated all defilement. Therefore, they teach and transform sentient beings, enabling them also to put an end to the defiled dharmas of the mundane world. They must further eradicate the seeds of worldly dharmas, and then plant the seeds of Buddhahood.

What are the seeds of Buddhahood? They are supreme wisdom. Wisdom must be cultivated, so one must cultivate and learn the Buddha Way, just as one tends a seed and must nurture and water it. The wisdom of the Tathāgata is the seed of Buddhahood. Cultivating and learning the Buddha Way is nurturing the seed of wisdom.

Bodhisattvas abide in the Dharma of equality of the three times taught by all Buddhas. In regard to all principles and phenomena, they give rise to no biased views or discrimination, and they cherish great impartial loving-kindness. The three times are the past, the present, and the future.

Great Bodhisattvas dedicate all the roots of goodness they accumulated in the past, will accumulate in the future, and are accumulating in the present. They retain not the slightest bit for themselves, but dedicate it all to every sentient being, to unsurpassed Bodhi, and to Suchness, ultimate reality.

 

Furthermore, he thinks thus: “As the Buddhas and Bodhisattvas of the past have practiced, I shall reverently make offerings to all Buddhas, deliver all sentient beings so that they may forever escape, and diligently cultivate every root of goodness, dedicating them all without attachment.” That is to say: not relying on form, not clinging to feeling, having no distorted perceptions, not creating formations, not grasping consciousness, and relinquishing the six sense bases; not abiding in worldly phenomena, but delighting in the transcendent.

Commentary: The Bodhisattva again contemplates as follows: “I must learn the practices cultivated by the Buddhas and Bodhisattvas of the past, and I aspire to cultivate them just as they did. Just as they revered all the Buddhas, made offerings to all the Buddhas, drew near to all the Buddhas, paid homage to all the Buddhas, and praised all the Buddhas; delivered all sentient beings; constantly proclaimed the Right Dharma to them; guided them away from suffering and toward joy; and enabled them to escape forever from the three realms—the realm of desire, the realm of form, and the formless realm. They were always courageous and diligent, assiduously cultivating every wholesome root. All wholesome roots mean ‘doing no evil and wholeheartedly doing good,’ thereby increasing one’s own wholesome roots. They cultivated their wholesome roots and dedicated them all to sentient beings, to unsurpassed enlightenment, and to ultimate reality.”

When the Bodhisattva makes dedications in this way, he is not in the least attached to what he has done, nor does he cling to the thought, “I have taught and transformed all sentient beings.” He does not rely on form—that is, he does not rely on any material thing that has form. He does not cling to the aggregate of feeling or the aggregate of perception. He has no inverted thoughts and does not direct his mind toward the aggregate of formations; nor does he cling to the aggregate of consciousness. He does not cling to any of the five aggregates: form, feeling, perception, formations, and consciousness. He relinquishes the realms of the six sense objects—sights, sounds, smells, tastes, tangible objects, and mental objects—and forever leaves behind the allurements of these six sense bases. In short, the Bodhisattva is never attached to the five desires or the six sense objects. His thoughts are far removed from the mundane world, and he attains the pure bliss of the Dharma. Therefore, he does not abide in worldly phenomena; he joyfully cultivates the path and delights in cultivating the supramundane Buddha Way. He delights in transcending the world because he knows that everything in the world is illusory.

 

Know that all dharmas are like empty space: they come from nowhere, are neither born nor cease, have no true reality, and are free of attachment. Far removed from all discriminative views, they are unmoving and unchanging, neither lost nor destroyed. Abiding in ultimate reality, they are signless and free of marks, with only one mark. Thus, deeply penetrating the nature of all dharmas, one constantly delights in cultivating the roots of goodness of the Universal Gate and will surely behold the assemblies of all the Buddhas.

Commentary: The Great Bodhisattva cultivates the dedication that is equal to all Buddhas. The reason he does not cling to the various realms of the five desires and the six sense-objects is that he knows all dharmas are like empty space, without any real substance, illusory and magically produced. They arise from conditions and are empty in nature; no one knows where they come from or where they return to. They do not arise, and therefore they do not perish. All dharmas are false and unreal—so can they be truly real? Of course not. Then what is there to be defiled by or attached to?

The Bodhisattva understands that the nature of dharmas is fundamentally empty, and can leave behind all discriminating knowledge and views. No realm can shake his right view, and he does not follow the realms and drift along with them. Neither lost nor destroyed: the Bodhisattva does not cling. That is to attain what there is nothing to attain. So could he still have the idea of loss or destruction? Therefore, he is neither lost nor destroyed.

Abiding in ultimate reality, he contemplates things as they truly are, clearly understanding the true principle and substance of all dharmas. Ultimate reality is signlessness: mind and objects are still and silent, without any marks whatsoever. To leave behind marks is to leave behind all illusory marks and reveal the true mark. “Signlessness” is spoken of from the standpoint of principle, because dharmas are inherently without marks. “Leaving behind marks” is spoken of from the standpoint of wisdom. To be free of appearances is to be unobstructed by appearances; it is also to cling to nothing and rely on nothing, and thus the power of wisdom arises.

“Only one mark”: the sentence above says to understand signlessness and leave behind marks, leaving behind all ten marks; it then says that there is only one mark. On the surface, the sentence seems to say that there is one mark. In fact, the meaning of “one mark” is also “no mark.” The word “mark” generally encompasses ten kinds: the marks of form, sound, smell, taste, and touch; the marks of arising, abiding, decay, and extinction; and the marks of male and female—ten kinds in all.

The Bodhisattva puts into practice all the principles just described, deeply enters the nature of all dharmas, and cultivates in accordance with the marks, in accord with the nature of dharmas. Using one to encompass all, his mind constantly delights in making great vows. He cultivates the roots of goodness by practicing all Dharma-gates throughout empty space and the entire Dharma-realm. He also often sees the Buddhas of the ten directions and the three periods of time, frequently attends their Dharma assemblies, and listens to them expound the sutras and teach the Dharma.

 

Just as all the Tathāgatas of the past dedicated their roots of goodness, so too do I make this dedication. I understand this Dharma, realize this Dharma, and, in accordance with this Dharma, arouse the aspiration and cultivate without going against the characteristics of the Dharma. I know that what is practiced is like an illusion, like a shadow, like the moon reflected in water, and like an image in a mirror—manifested through the conjunction of causes and conditions—all the way to the ultimate state of the Tathāgata.

Commentary: The Great Bodhisattva practices the Dharma of dedication equal to all Buddhas. He firmly resolves to learn how all the Buddhas of the past dedicated the roots of goodness they cultivated through their practice. “I, too, wish to practice dedication in accordance with their methods,” dedicating these roots of goodness for the sake of sentient beings. The Bodhisattva reflects: “I have thoroughly understood all dharmas. I have also realized the inconceivable wondrous Dharma. That is, I practice in accordance with this inconceivable wondrous Dharma. I have previously given rise to the great bodhi resolve and cultivated the inconceivable wondrous Dharma taught by the Buddhas. Although I understand that dharmas have no characteristics and practice the Dharma of no characteristics, I do not oppose the characteristics of dharmas. This is only for the sake of teaching and transforming sentient beings; I use words provisionally. I know how to practice according to principle, yet I have never attached to the one who practices or to what is practiced, because absolutely everything is like an illusion, like a shadow, and has no reality. It is also like the moon in water or an image in a mirror: neither is a real object; both arise through the harmonizing of causes and conditions. The mirror itself is a clear, polished surface: when an object comes, it appears; when it goes, it does not. Its appearance comes about through the harmonizing of causes and conditions. If one practices in accordance with this principle, one will ultimately attain complete perfection and realize Buddhahood.

 

O sons of the Buddha! The Bodhisattva Mahāsattva again reflects as follows: “Just as the Buddhas of the past, when practicing the Bodhisattva path, dedicated all their roots of goodness in this way, so too did the Buddhas of the future and the present. I, too, should now, like those Buddhas, arouse the aspiration in this way and dedicate all my roots of goodness: the foremost dedication, the excellent dedication, the supreme dedication, the highest dedication, the unsurpassed dedication, the unequaled dedication, the peerless dedication, the incomparable dedication, the unmatched dedication, the honored dedication, the wondrous dedication, the equal dedication, the upright dedication, the dedication of great merit, the vast dedication, the good dedication, the pure dedication, the dedication free from evil, and the dedication that does not follow evil.”

Commentary: Bodhisattva Vajradhvaja once again called out to the Buddha’s disciples:

“Great Bodhisattvas”—that is, Bodhisattvas who cultivate the Dedication Equal to All Buddhas—also contemplate as follows: ‘I must be like the Buddhas of the past. When they cultivated the Bodhisattva practices, they cultivated all kinds of roots of goodness and dedicated them to all sentient beings, to bodhi, and to ultimate reality. The Buddhas of the future and the Buddhas of the present also practice dedication in the same way. Now I must learn from the Buddhas of the three periods of time and bring forth a resolve like theirs. I will dedicate the roots of goodness I cultivate to the sentient beings of the Dharma Realm, to unsurpassed bodhi, and to ultimate reality.’

The Foremost Dedication: Bodhisattvas cultivate all kinds of Dharma doors, taking dedication as their foremost practice; therefore it is called the Foremost Dedication.

The Superior Dedication: Bodhisattvas turn the roots of goodness they have cultivated away from themselves and toward others. Their compassionate mind is as vast as empty space, and they go beyond the aims of ordinary people and practitioners of the Lesser Vehicle, who practice for their own benefit. That is why it is called the Superior Dedication: it surpasses the dedications of the sages of the Two Vehicles.

Supremely Victorious Dedication: The Dharma of dedication is supremely excellent, surpassing the stage of causes. Supreme Dedication: Dedication is supreme; therefore it is called Supreme Dedication. Unsurpassed Dedication: There is nothing higher than the Dharma of dedication. Unequaled Dedication: No Dharma can compare with the Dharma of dedication. Dedication Beyond Compare: The wholesome merit dedicated has reached its utmost, and nothing can compare with it. Incomparable Dedication: Nothing can compare with dedication; nothing can be found that can be said to equal it. Unopposed Dedication: Dedication is absolute and invincible. Venerable Dedication: The most honored dedication. Wondrous Dedication: The mind cannot conceive it, and words cannot describe it; therefore it is called Wondrous Dedication. Equal Dedication: Regard sentient beings with an impartial mind, and dedicate all kinds of roots of goodness equally to sentient beings, benefiting everyone everywhere. Upright Dedication: With a straightforward mind, harboring no thoughts of past enmity and no hatred toward evildoers, dedicate equally and uprightly to all sentient beings. Dedication of Great Merit: Bodhisattvas dedicate the great merit cultivated through practice to all sentient beings everywhere. Vast Dedication: The great vow of dedication extends throughout the Dharma Realm. Wholesome Dedication: Dedicate all kinds of wholesome actions. Pure Dedication: Use the purest mind to dedicate the roots of goodness one has cultivated. Dedication Apart from Evil: Be free from all evil karma and dedicate without the slightest defilement. Dedication Not Following Evil: Dedication is not swayed by evil realms.

 

Having thus rightly dedicated all roots of goodness, the Bodhisattva perfects the purity of bodily, verbal, and mental karma, abides in the Bodhisattva’s abiding, and is free from all faults. The Bodhisattva cultivates wholesome karma, abstains from evil in body and speech, and keeps the mind free of defilement. The Bodhisattva cultivates all-knowing wisdom, abides with a vast mind, and knows that nothing is produced in any of the dharmas. The Bodhisattva abides in the supramundane Dharma and is undefiled by worldly dharmas, clearly discerning and fully knowing the immeasurable karmas, perfecting skillful means for dedication, and forever uprooting the basis of all grasping and attachment.

Commentary: That great Bodhisattva practices the dedication of all Buddhas. Using all kinds of wholesome roots and merits that he has cultivated, with a compassionate and upright mind, sincere and honest, impartial and without selfishness, mindful and free from wrong views, and pure in heart, he dedicates them to sentient beings throughout the Dharma Realm, to unsurpassed Bodhi, and to ultimate reality. Thus he perfects the purity of his three karmas of body, speech, and mind. He abides in the stage of a Bodhisattva, eradicates all faults, attains true freedom from defilement and impurity, and cultivates every wholesome deed.

He abandons evil bodily karma: killing, stealing, and sexual misconduct. He abandons evil speech: lying, embellishing speech, divisive speech, and abusive speech. As for the mind—that is, the intention—not the slightest blemish or impurity remains within it. He abandons evil mental karma: greed, anger, and delusion. When these three karmas are pure and one diligently cultivates the Dharma, wisdom will naturally arise, because wisdom arises from purity. If the mind is defiled, wisdom absolutely cannot arise. In cultivation, one is in accord with the cultivation of omniscience.

He abides with a vast mind, whose capacity is as boundless as space and encompasses everything. Those who diligently practice great giving will surely have a vast mind. Those willing to practice giving will lessen their greed, anger, and delusion. People whose greed, anger, and delusion are strong inevitably have narrow minds: they care about themselves and not about others.

The Bodhisattva also knows that all dharmas have no creator and no recipient. He abides in right mindfulness of the true Dharma and is absolutely not defiled by worldly dharmas. He clearly distinguishes the limitless kinds of karma. The Bodhisattva knows very clearly the many differences among karmic causes, karmic conditions, and karmic results, which are without number.

He dedicates the wholesome roots he has perfected to all sentient beings. Using skillful means, he teaches and guides sentient beings, rescuing them from attachment and enabling them to uproot attachment forever. The roots of sentient beings’ attachment are the three poisons: greed, anger, and delusion.

 

O sons of the Buddha, this is the Bodhisattva Mahāsattva’s third dedication: Equal to All Buddhas.

Commentary: O disciples of the Buddha! That is the third of the Ten Dedications: the dedication to equality with all Buddhas, cultivated by great Bodhisattvas.

 

The Bodhisattva Mahāsattva, abiding in this dedication of merit, deeply enters into the activities of all the Tathāgatas and aspires toward the Tathāgatas’ supreme, wondrous qualities. They enter the profound realm of pure wisdom, never departing from the deeds of all Bodhisattvas, and skillfully discern wondrous expedient means. They deeply enter the Dharma realm and thoroughly understand the stages of Bodhisattvas’ practice. They enter the lineage of the Buddhas and, through skillful means, discern and fully understand all the immeasurable and boundless dharmas. Although they manifest a body and are born in the world, their mind remains unattached to worldly dharmas.

Commentary: That great Bodhisattva practices the dedication equal to all Buddhas. Abiding in the third dedication, he deeply enters the Buddhas’ path of awakening and their Buddha-work, and cultivates the work of the Buddhas. He diligently and vigorously studies and practices the Buddha’s work, turning toward the Buddha’s wondrous and supreme virtues. He also enters the realm of profound, pure wisdom and turns toward bodhi. He always studies and practices without slackening, never departing from the spiritual work practiced by the Bodhisattvas. He skillfully distinguishes the true nature of all phenomena and uses skillful means to teach and transform sentient beings. He enters the profound, pure Dharma realm and constantly turns the Wheel of the Dharma.

He also clearly understands that the Bodhisattva’s methods of practice must begin with the six perfections and the myriad practices. The cultivation and discernment of the Way follow a definite sequence. If one practices blindly, without understanding the path, one will only waste time; therefore, one must follow the guidance of spiritual friends, proceed in order, and enter the path leading to Buddhahood.

To enter the Buddha lineage, one must accord with the Buddha’s lineage, contemplate with right mindfulness, and align with the Buddha’s intent. One must also apply skillful means to distinguish clearly and precisely the immeasurable, boundless wondrous Dharmas, and use them to teach and transform sentient beings, delivering them from the sea of suffering. Although the Bodhisattva comes to this world again and again, he comes through the power of his vows to deliver sentient beings, not to be reborn in order to indulge in the pleasures of the world’s five desires. The Bodhisattva is not attached to worldly phenomena, and his mind is even free from craving for forms, sounds, smells, tastes, and tangible objects, or for the five desires of wealth, sex, fame, food, and sleep.

 

At that time, Bodhisattva Vajra Banner, relying on the Buddha’s spiritual power, universally surveyed the ten directions and then spoke these verses, saying:

Commentary: At that time, Bodhisattva Vajra Banner, relying on the Buddha’s spiritual power, surveyed the ten directions and then spoke in verse, saying:

 

Those Bodhisattva Mahasattvas
Practice the Dharma of dedication practiced by the Buddhas of the past
They also learn from the Buddhas of the future and the present
The practices of all Guides.

Commentary: When Bodhisattva Vajradhvaja had finished explaining the third dedication of merit, he immediately relied on the great, awe-inspiring spiritual power of the Buddhas of the ten directions, Vairocana Buddha, and our Original Teacher, Shakyamuni Buddha. He surveyed the faculties, natures, causes, and conditions of all sentient beings throughout the ten directions, then used verses to restate the prose passage of the Sutra above, so that sentient beings of the present and future could understand it readily, practice it readily, and attain realization readily.

He said: This Bodhisattva practices the Dharma of dedication of merit and is a great Bodhisattva among Bodhisattvas. A great Bodhisattva cultivates the great Dharma, makes great vows, attains great fruition, and widely liberates immeasurable sentient beings. The Dharma-gate this Bodhisattva practices is to learn the great vows of the Buddhas of the past and the Dharma-gate of dedication of merit. He also learns from the Buddhas of the future and the Buddhas of the present, who are practicing this Dharma of dedication, as well as from the Dharma-gates practiced by the Buddhas of the ten directions; he attains the fruition attained by the Buddha and expounds all kinds of wondrous Dharma spoken by the Buddha. “Dāoshī” is a title used to refer to the Buddha.

 

In all realms, attain peace and bliss
Praised by all Buddhas, the Tathagatas
Vast, luminous, pure eyes
All dedicate [them] to Great, Penetrating Wisdom

Commentary: Why do some people have so many worries and afflictions? Why do they feel unhappy? It is because each person has their own attachments. Anything can give rise to powerful attachment. This is due to the three poisons of greed, anger, and ignorance, and also to cause and effect. When deluded greed, anger, and ignorance are strong, attachment arises, giving rise to delusion and creating karma. Because of attachment, afflictions pile up, and the mind becomes filled with worries and afflictions; greed, anger, and ignorance grow ever deeper. A person like this cannot possibly attain peace and happiness in the present. What will it be like for them in future lifetimes, again and again? People like this suffer from heavy afflictions and spend all day weighed down by worries and misery, all because they are attached to things in this present life. This, too, stems from the causes and conditions, seeds, and habitual tendencies accumulated in past lives.

Why does a Bodhisattva feel free and at ease in every situation? Because the Bodhisattva has no afflictions or attachments. Within the Bodhisattva’s own mind, there is no “self” or “other.” The Bodhisattva treats all sentient beings with equal compassion and protects and cares for them. Lifetime after lifetime, in the worlds of the ten directions, the Bodhisattva saves, teaches, and guides sentient beings, leading them out of darkness into the light, away from suffering and toward happiness. In doing so, the Bodhisattva is happy and is also praised by all the Buddhas of the ten directions. The Buddha has vast wisdom. The Bodhisattva practices the dedication of merit and, too, has vast wisdom-light and a pure eye of wisdom. The Bodhisattva dedicates the roots of goodness cultivated to those of supreme wisdom: the Buddhas of the ten directions.

 

The Bodhisattva’s bodily faculties, with their many kinds of bliss
Eyes, ears, nose, and tongue are likewise so
Such immeasurable, supreme and wondrous joys
All are dedicated to the most excellent ones

Commentary: The Bodhisattva’s faculties encompass the eyes, ears, nose, tongue, body, and mind—the six faculties. When the six faculties are pure, everything is joyful. Because the Bodhisattva attains purity through the faculty of mind, the eyes see only pure realms, the ears hear only supreme, wondrous Dharma sounds, the nose smells fragrant scents, the mouth tastes the supreme flavor of the Dharma, and the sense of touch in the body feels at ease. Thus, throughout the six faculties and four limbs, there is not a single place that is not filled with freedom and bliss. The Bodhisattva’s own body is joyful, yet takes the joy of sentient beings as an even greater joy. The Bodhisattva does not seek joy for themself or enjoy it alone, but wishes to give sentient beings joy to share. The Bodhisattva shares in the joys and sorrows of sentient beings. Therefore, the Bodhisattva cultivates the six perfections and the myriad practices, protects and cares for sentient beings, and regards them as one body, making no distinction between them and others. All of these immeasurable, supreme and wondrous joys, the Bodhisattva dedicates to the unsurpassed and highest path of awakening to bodhi, dedicates to ultimate reality, and dedicates to sentient beings.

 

All the wholesome dharmas of the world,
And those accomplished by all the Tathagatas,
Are all included therein, without remainder;
I rejoice in them all for the benefit of sentient beings.

Commentary: All kinds of wholesome teachings throughout the worlds in the ten directions—that is, all the true Dharma spoken by the Buddha, the wondrous Dharma that frees beings from suffering and brings them joy, ends birth and death, liberates them from the three realms, and leads them to awakening. This also includes the wondrous Dharma practiced and perfected by all the Buddhas of the ten directions, through which they fully realized Buddhahood. With regard to all these supremely wondrous teachings, when great Bodhisattvas cultivate the Dharma of the Ten Dedications, they practice and take up every Dharma gate, diligently cultivating each one and neglecting none. They rejoice in the merit and virtue, then dedicate it to sentient beings of the nine Dharma realms, enabling them all to benefit. Bodhisattvas never forget sentient beings; whenever something can benefit sentient beings, Bodhisattvas will surely do so.

 

The world rejoices in immeasurable kinds;
Now I dedicate this for the sake of sentient beings;
May all the joy possessed by the Lion among Men
be fulfilled for all beings.

Commentary: There are many ways to accomplish the merit of rejoicing in the world, too many to describe. If Bodhisattvas cultivate all kinds of roots of goodness through the six perfections and are able to rejoice in others’ good deeds, they will accomplish immeasurable merit. The meaning of rejoicing is: “To rejoice in others’ goodness and take joy in their accomplishments.”

If we see others cultivating all kinds of roots of goodness and merit, such as giving, and we ourselves are unable to make great donations or regularly offer the Three Jewels our material resources, then when others give and make offerings, we should rejoice and praise them. In the Lotus Sutra, the Buddha devoted an entire chapter to the immeasurable merit of rejoicing. Likewise, the fifth of Bodhisattva Samantabhadra’s Ten Great Vows also concerns rejoicing in merit. He says:

“I rejoice in all the various roots of goodness cultivated by the Buddhas through difficult ascetic practices, in which they undertake what is hard to undertake and give up what is hard to give up. In the worlds of the ten directions, among all beings in the six realms and the four kinds of birth, I rejoice in every kind of merit, even that as small as a speck of dust. I rejoice in all the merit cultivated by the sages of the two vehicles. I rejoice in all the vast merit cultivated by the Bodhisattvas through difficult practices, as they seek unsurpassed bodhi.”

The roots of goodness and merit of Bodhisattva Samantabhadra have entered the Tathagata’s house. As a great Bodhisattva who shares the fruition-stage of the Buddhas, he places great importance on cultivating the practice of rejoicing in merit. He rejoices even in the merit of beings in the six realms and the four kinds of birth. From this we can see that Bodhisattva Samantabhadra is very compassionate and regards all beings as equal.

Anyone who knows how to cultivate the practice of rejoicing in merit must have a broad and generous heart, without jealousy toward others. If you feel that your heart is not broad enough, please do your utmost to learn to practice rejoicing, sincerely praising others’ good deeds and virtuous conduct whenever you can. Rejoicing in merit can eradicate the offense of envying others for practicing good deeds.

Great Bodhisattvas practice the Dharma of the Ten Dedications. He tells us that in this world one can practice the Dharma of rejoicing, and through rejoicing cultivate roots of goodness and merit of countless kinds. The Bodhisattva says, “Now I dedicate the merit for the sake of sentient beings.” At present, I practice the Dharma of dedication for the sake of sentient beings. Therefore, I must dedicate entirely to all sentient beings the roots of goodness I have cultivated, the merit I have accumulated, and the superior Dharma methods I have come to understand, in the hope that they will receive the benefits of my dedication and soon accomplish the work of the Way. They may also attain the Lion among humans—that is, the Buddha—and all supremely wondrous Dharma joys. I vow that all beings—that is, sentient beings with blood and consciousness, of every kind—will attain complete bliss like the Buddha.

 

In all the lands of the Tathagatas,
Whatever diverse joys are known and seen,
May all sentient beings attain them all,
And become great lamps illuminating the world.

Commentary: “All lands” refers to the lands of the Buddhas of the ten directions, and to the lands in which the Buddhas dwell. What the Buddhas know is all-encompassing; what they see is impartial and correct, together with their immeasurable wisdom and all kinds of bliss. The Great Bodhisattva who practices the Dharma of Dedication says: “I vow to enable all sentient beings to attain all the bliss of the Buddhas, all the roots of goodness of the Buddhas, and all the wisdom and radiance of the Buddhas, becoming a great bright lamp, a lamp of great wisdom, and a great awakened one, illuminating the worlds of the ten directions. May every sentient being become a Buddha; may all attain the Buddha Way together.” This is the great vow made by the Great Bodhisattva who practices the Ten Dedications, and it is also the aim of the Bodhisattva’s practice.

 

The wondrous, supreme joy attained by the Bodhisattva
All of it he dedicates to all sentient beings
Though he dedicates it for the sake of sentient beings
Yet in this dedication, he clings to nothing

Commentary: Bodhisattvas who practice the supreme Buddha-path never abandon sentient beings or forget them. They practice in order to rescue and deliver sentient beings, and never calculate anything for their own benefit. Although Bodhisattvas also have bodies, they take the bodies of sentient beings as their own. The Bodhisattva path they practice is one of great loving-kindness without conditions and great compassion based on the understanding that all share one body.

“Without conditions” means that those people have no karmic connection or family relationship with the Bodhisattva, yet the Bodhisattva looks upon them with kind eyes. Even toward people who do not practice, who are most heedless, who keep the precepts least of all, and who often violate the rules laid down by the Buddha, Bodhisattvas do not hold their past wrongs against them or grow weary of them and abandon them. Instead, they continue to protect and care for them with a compassionate mind, and to teach and transform them.

Why must Bodhisattvas do this? Because Bodhisattvas take sentient beings as their very being. They no longer hold to the notions of self and others. Their aim is to bring sentient beings joy and peace, so they do not shrink from hardship but continue to work toward that goal. This is what a Bodhisattva is: a Bodhisattva whom everyone praises and extols, and to whom everyone turns for refuge.

Bodhisattvas cherish and protect all those who do not understand the principles of the Way. They also cherish and protect those who are deluded and foolish, and teach and transform them with the great loving-kindness that is without conditions and the great compassion based on the understanding that all share one body, hoping that they will all turn away from evil and toward good, correct their faults, and renew themselves.

Everyone! Open your eyes and look: who in this world is truly good, who is without fault, who is wholly virtuous? I fear that even if we searched the entire world, we would not find a single person. Even if someone has no major faults, they still have minor ones. And if they have no minor faults, there are still faults in their mind that have not yet arisen. Likewise, someone who does not have a serious illness cannot avoid having a minor one; and if they have no minor illness, they still have some small ailments. So where can we find someone perfect in every way?

The Bodhisattva cares for and remembers sentient beings, and regards them all equally, whether they are good or evil. Therefore, we who cultivate the Way and teach sentient beings must never be prejudiced. We cannot simply choose good people to teach, because those who are already very good do not need someone to teach them. We should pay attention to those who have shortcomings and are walking an evil path, or those wavering between good and evil; they are the ones who need to be taught. Do not fear that it will take effort. The worse people are, the more we should try to teach them. Do not abandon them. We must meet them with the most sincere and earnest hearts, so that they may be transformed by our influence and learn to turn back and correct their faults. This is how practitioners of the Way learn the Bodhisattva’s conduct. Only then do we not betray the fact that we are disciples of the Buddha, and only then can we nurture great compassion.

The Bodhisattva practices the Dharma of dedication, cherishing the aspiration of impartial loving-kindness and great compassion that sees all as one. He follows the Bodhisattva’s path and protects and remembers all sentient beings everywhere. Thus, the happiness He attains is a wondrous and supreme joy. This happiness cannot be grasped by thought or described in words. It is like the saying, “As when a person drinks water, only they know whether it is hot or cold.” The Bodhisattva dedicates this joy, this merit, and these roots of goodness entirely to all sentient beings, enabling them all to bring forth the aspiration for enlightenment, cultivate all wholesome practices, and follow the Bodhisattva’s path, thereby attaining joy as sublime as the Bodhisattva’s.

Although the Bodhisattva practices the Dharma of dedication for the sake of sentient beings and dedicates to them the roots of goodness He has cultivated, He has never been attached to the merit of dedication. Nor does He think, “I dedicate all my merit to sentient beings. Look at how compassionate I am toward them and how many benefits I bestow upon them. I alone am practicing the Bodhisattva’s path.” The Bodhisattva does not think this way. To entertain such a thought would be to be attached—to cling to a self, a person, a sentient being, and a lifespan, the four marks. Such a person cannot be called a Bodhisattva. This great Bodhisattva practices the dedication that is equal to all Buddhas. He acts in the realm of non-action, doing without doing; although He dedicates, He is not attached to the act of dedication. The Bodhisattva sees that all dharmas are empty, understands the true aspects of all dharmas, and enters deeply into the realm where both persons and dharmas are empty.

 

As the Bodhisattva practices this dedication
They give rise to boundless great compassion
Like the virtue of dedication practiced by the Buddha
May all my practice be completely fulfilled.

Commentary: “Bodhisattva” is an abbreviated term; in full, it is “Bodhi-sattva.” In Chinese, it is translated as “an awakened sentient being,” or “a sentient being who is awakened,” or a sentient being with a “great aspiration for the Way.” A Bodhisattva’s mind is vast, like empty space, encompassing everything. Compassion comes first; Bodhisattvas do not abandon sentient beings. Bodhisattvas cultivate the six perfections and myriad practices. The Dharma practice of dedication is their great vow: they dedicate the wholesome roots and merits gained from cultivating myriad practices to all sentient beings in the Dharma Realm, to unsurpassed Bodhi, and to ultimate reality. In making this dedication, they give rise to immeasurable great compassion in their minds, because Bodhisattvas pity sentient beings who are deluded and lack wisdom, yet are in the sea of suffering without knowing how to save themselves. Seeing this situation, Bodhisattvas feel profound compassion and vow to rescue those suffering beings, dispel their immeasurable afflictions, and enable them to attain peace and happiness. Great Bodhisattvas cultivate the merit of dedication just as the Buddhas of the three periods of time did. A Bodhisattva makes this vow: “May the merits and all the wholesome roots I cultivate be brought to fruition, and may I attain the perfect fruit of Buddhahood.”

 

As all the Victorious Ones have attained
The wondrous bliss of the vehicle of omniscience
And the practice I undertake in the world
The immeasurable bliss of the Bodhisattvas’ practices

Commentary: Great Bodhisattvas practice the dedication of the roots of goodness and merit, and, like the Buddhas of the ten directions, perfectly accomplish supreme Bodhi enlightenment. “Most supreme” refers to the Buddha. The “Vehicle of All-Knowledge” is the Buddha Vehicle. The Buddhas realize unsurpassed wisdom and attain the bliss of Buddhahood, which is wondrous and inconceivable. Bodhisattvas also vow to attain that bliss. Along with all the various roots of goodness I cultivate in the worlds of the ten directions, and all the various merits of practicing the Bodhisattva path, I too will attain immeasurable bliss, just as other Bodhisattvas attain through their practice.

 

May [they] enter the peaceful bliss of all realms of existence.
Always maintain the bliss of serene stillness of all the faculties.
All dedicate [this] to all sentient beings,
Universally enabling them to cultivate and attain unsurpassed wisdom.

Commentary: A Bodhisattva practices the Bodhisattva way and universally guides sentient beings to liberation. Seeing any sentient beings in suffering and distress, the Bodhisattva vows to be born among them. Even when manifesting in the four evil destinies, the Bodhisattva feels equally at peace and blissful. Whether manifesting among humans or as a god, the Bodhisattva is not deluded by heavenly blessings or the pleasures of the five desires in the human realm, because the Bodhisattva always guards the six faculties, constantly turns the light inward and reflects, and attains serene joy. This is unlike ordinary people, whose six faculties run outward all day and cause trouble everywhere. The Bodhisattva cultivates all kinds of wholesome roots, accumulates immeasurable merit, and arouses the great bodhi mind, dedicating it entirely to all sentient beings in the hope that they may all practice the unsurpassed path and attain unsurpassed wisdom.

 

Neither body, speech, nor mind is karma;
Nor is there anything else that exists apart from these;
Only through skillful means is the darkness of ignorance dispelled;
Thus, through practice, unsurpassed wisdom is attained

Commentary: The meaning is not that body, speech, and mind are absent; rather, body, speech, and mind are all pure. The word “karma” here refers only to wholesome karma. There is wholesome karma and unwholesome karma. If the three karmas are purified, then all three are wholesome—not that there is no karma, but that there is no unwholesome karma.

For example, refraining from killing, stealing, sexual misconduct, greed, anger, delusion, lying, divisive speech, frivolous speech, and abusive speech transforms them into the ten wholesome deeds. This does not mean that body, speech, and mind have unwholesome karma, nor does it mean that, apart from body, speech, and mind, there is some separate wholesome karma.

It is also said that ice is water, but water cannot be called ice. One can say that ice is water that has frozen, and that water comes from ice melting. Apart from ice there can be no water, and apart from water there can be no ice. Therefore, one cannot separate karma from body, speech, and mind and say that it exists independently.

One need only use skillful means to eliminate the three poisons of greed, anger, and delusion. If one diligently and courageously practices and studies the Buddha’s path day after day, one will ultimately attain unsurpassed wisdom.

 

The Bodhisattva’s cultivated practices and deeds,
Accumulating immeasurable supreme merit,
Following the Tathāgata, born into the Buddha family,
Serene and undisturbed, rightly dedicating the merit

Commentary: The Bodhisattva’s practice consists of the six perfections and myriad practices; the Bodhisattva’s conduct is the Bodhisattva path. Bodhisattvas accumulate immeasurable wholesome karma. Having accumulated immeasurable roots of goodness, they will attain immeasurable and extraordinary merit. Bodhisattvas constantly study and practice under the guidance of the Buddhas, faithfully carrying out their teachings. In accordance with the Tathāgata’s compassionate mind, they save all sentient beings. When their merit is complete and their awakening and practice are perfected, they will be born into the family of the Buddhas and, before long, attain Buddhahood. Bodhisattvas are neither attached nor reliant; their thoughts and actions always abide in right concentration, peaceful and still. With a sincere and upright mind, they practice the Dharma of dedication, earnestly dedicating their merit to sentient beings.

 

All the worlds in the ten directions
All sentient beings are embraced
All dedicate their roots of goodness to them
May they be fully endowed with peaceful happiness.

Commentary: Worlds—not only this one world in which we live. Therefore: “This world, that world, the immeasurable worlds in the ten directions. This land, that land, the immeasurable lands in the ten directions.” The lands in those worlds also contain immeasurable kinds of beings. The Bodhisattva enters the lands within the worlds of the ten directions and practices the Bodhisattva path. Seeing all beings as equal, the Bodhisattva teaches and transforms them all; all kinds of beings are embraced, protected, and kept in mind. The Bodhisattva dedicates all the roots of goodness and merit cultivated to the beings, so that they may be embraced, and vows that they will all arouse the bodhi mind, diligently cultivate the Buddha’s path, fully perfect bodhi, and attain peaceful happiness.

 

Not seeking benefit for oneself
Wishing that all may be happy
Never for a moment giving rise to a mind of frivolous discourse
Only contemplating that all phenomena are empty and without self.

Commentary: The Bodhisattva gives rise to the aspiration for bodhi, practices the six perfections and myriad practices, and accumulates all roots of goodness and merit. The Bodhisattva does this not for personal benefit, but wishes to dedicate the merit of these practices to sentient beings, benefit them, and enable all sentient beings in the ten directions to attain peace and happiness. Throughout the day, the Bodhisattva keeps right mindfulness in mind and never entertains even the slightest thought or engages in any frivolous conduct or meaningless speech. The Bodhisattva always maintains right mindfulness, reflecting on and contemplating all phenomena as impermanent, suffering, empty, and without self, and remaining unattached.

 

The countless supreme ones in the ten directions
See all true disciples of the Buddha
All dedicate their roots of goodness to them
May they swiftly attain unsurpassed enlightenment.

Commentary: The Great Bodhisattva practices the dedication of merit. In the immeasurable Buddha-lands, He sees many disciples of the Buddha who are genuinely practicing and truly learning beneath the seats of the Buddhas of the ten directions. The Bodhisattva dedicates to them all the roots of goodness and merit He has cultivated, and asks the Buddhas to shine their light upon them and bless them, so that all the Buddha’s disciples who are genuinely practicing and truly learning may bring forth the mind of great Bodhi, practice the Bodhisattva path, and soon attain Buddhahood. Supreme enlightenment means the attainment of Buddhahood.

 

All sentient beings throughout the world
With an equal heart, I embrace them all, leaving none out;
By all the virtuous deeds I have practiced
May those beings swiftly attain Buddhahood

Commentary: All worlds, encompassing the worlds of the ten directions and the three times, include the world of right enlightenment, the world of material objects, and the world of sentient beings. Those who possess consciousness—that is, sentient beings—who have consciousness and vital energy and blood are all called sentient beings. Human beings are also called sentient beings; this is another name for living beings. The various kinds of sentient beings include all kinds of animals with different forms of life. With an impartial compassionate mind, Bodhisattvas embrace them all, abandoning none and leaving none behind. Whatever kind of sentient being they may be, Bodhisattvas teach and guide them with compassion, helping them end birth and death and transcend the three realms. They also dedicate to all sentient beings the various roots of goodness they cultivate through practice, hoping that they will soon attain the Buddha’s path.

 

Countless, boundless are the great vows
Expounded by the unsurpassed Teacher of the Way
May all the Buddha’s disciples be pure
May all they delight in be fulfilled.

Commentary: All the immeasurable, boundless great vows made by the Buddhas and Bodhisattvas arise in reliance on the unsurpassed Spiritual Guide and the true Dharma expounded by the Buddha. May all disciples of the Buddhas attain the pure Dharma body and unsurpassed wisdom. May they fulfill sentient beings’ wishes and aspirations completely.

 

Surveying all worlds throughout the ten directions,
I dedicate all merit to them;
May they all be endowed with wondrous adornments;
Thus do Bodhisattvas learn to dedicate merit.

Commentary: The Bodhisattva observes all the worlds in the ten directions and equally dedicates all his merits to the beings in those worlds. May all the worlds in the ten directions attain purity, be endowed with every adornment, and become worlds of supreme and wondrous adornment. The Bodhisattva cultivates the practice of dedicating merit according to the various principles explained above, learning and cultivating all the teachings of dedication.

 

The mind does not measure all dualistic dharmas;
It always fully comprehends the Dharma of nonduality.
Whether the dharmas are dual or nondual,
Ultimately, there is nothing to cling to among them.

Commentary: The Bodhisattva clearly understands the ultimate truth of all dharmas and has no doubt in mind. Therefore, the Bodhisattva has never weighed or measured anything, calculated or compared, thought, or said that these dharmas are the ultimate truth while those dharmas are not. To think or speak in this way is to fall into appearances. The Bodhisattva has fully understood that all dharmas are gateways to nonduality, with no distinction between first and second. Having completely and thoroughly realized the signlessness of all dharmas, the Bodhisattva has not the slightest attachment.

 

All worlds in the ten directions
Are discriminations of sentient beings.
In thought and non-thought, nothing is attained;
Thus one fully understands all thoughts.

Commentary: All the worlds in the ten directions that expound the Dharma are formed based on the discriminating thoughts of each kind of sentient being. Only then are there this world and that world expounding the Dharma. If you make both this perception and non-perception empty, with nothing to attain, then there is emptiness in which nothing is attained. If you understand this principle clearly, you will know that all perceptions are delusive thoughts, illusory and unreal, with no real substance.

 

Those Bodhisattvas, their bodies purified,
Their minds are pure, without a trace of defilement.
Their speech karma is purified, free from all faults;
Know that a pure mind clings to nothing.

Commentary: Once the bodily karma of those Bodhisattvas has become pure, there is no evil conduct such as killing, stealing, or sexual misconduct. Once their mental karma has become pure, there are no thoughts of greed, anger, or delusion, nor the slightest trace of stain or defilement. Greed, anger, and delusion are stains and defilements. Once their speech karma has become pure, no faults, worries, or troubles arise, because all kinds of worries, troubles, and faults among human beings come from the mouth. Therefore: “Disease enters through the mouth; disaster comes out through the mouth.” You must understand that once mental karma is purified, luminous, clear wisdom manifests, and one is attached to nothing at all.

 

With one mind, rightly mindful of the Buddhas of the past,
Also recalling the future Guides,
And the present Honored Ones of gods and humans,
All learn the Dharma spoken by them.

Commentary: The Bodhisattva single-mindedly keeps the Buddhas of the past in right mindfulness and also thinks of the Buddhas of the future. “Guide” is a special title for the Buddha. “Teacher of Gods and Humans” means the Buddha, the exemplary teacher of gods and humans, and the Buddha revered by gods and humans in the present. The Buddhas of the three ages teach all kinds of wondrous Dharma; this Bodhisattva practices the Dharma of dedicating merit and learns it all wholeheartedly.

 

All Tathagatas of the three times
Their wisdom clear and penetrating, their minds unobstructed
For the sake of benefiting sentient beings
They dedicate themselves to Bodhi and cultivate all deeds.

Commentary: The three times: past, present, and future. The Buddhas of the three times all possess supreme wisdom and fully understand the true nature of all dharmas. Their minds are without the slightest obstruction, and they are entirely free and at ease. For the benefit of sentient beings, they dedicate the roots of goodness and merit they have cultivated to bodhi, and accumulate all wholesome karma.

 

That foremost wisdom, that vast wisdom,
Wisdom that is not false, wisdom that is undistorted,
Wisdom that is equal and true, wisdom that is pure,
The one of supreme wisdom speaks thus.

Commentary: The wisdom of all those Buddhas is the foremost wisdom, the wisdom vast as space, the wisdom that is not false, the wisdom free from delusion, the true and equal wisdom, the pure, luminous, undefiled wisdom. This is what the one of supreme, unsurpassed wisdom says, speaking thus to us.

 

 

— oOo —

Chapter on the Ten Dedications of Merit – 4

Dedication to all places, fourth.

O disciples of the Buddha, what is the Bodhisattva Mahāsattva’s dedication of merit that reaches all places?

Commentary: After Bodhisattva Vajradhvaja finished speaking the verse above, he once again called out: “Disciples of the Buddha! What is the Dharma of dedication to all places practiced by a great Bodhisattva? Do you understand? Whether you understand or not, I will now explain to you the contents of this Dharma of dedication.”

 

O Buddha’s son! When this Bodhisattva-Mahāsattva cultivates all wholesome roots, he forms this thought: “May the power of merit of these wholesome roots reach every place. Just as ultimate reality reaches everywhere, with no place it does not reach, may it reach all things, all worlds, all sentient beings, all lands, all dharmas, all space, all three times, all conditioned and unconditioned things, and all words and sounds.”

Commentary: Disciples of the Buddha! In the past, when this great Bodhisattva vowed to cultivate the practice of dedication of merit and accumulated all kinds of roots of goodness, He once contemplated and formed this aspiration: “May the wholesome karma I cultivate and the power of merit I accomplish extend throughout the realms of space and the Dharma Realm, just as the true nature of all dharmas reaches everywhere and is present at all times. I also hope that this power of merit can reach all physical forms, the bodies and minds of all sentient beings, and all the worlds. May it reach all dharmas, enabling all true and wholesome teachings to gain the power of merit and flourish widely. May it extend throughout space, filling space with this power of the roots of goodness and merit. May it reach all conditioned dharmas of the world and all unconditioned dharmas beyond the world. May it reach every spoken word and sound.” The Bodhisattva hoped that the power of the roots of goodness and merit would have its effect in all the places mentioned above, so that all sentient beings would benefit.

 

May this root of goodness likewise extend to all Tathagatas, making offerings to all the Buddhas of the three times; may all the vows of the past Buddhas be fulfilled, the future Buddhas be fully adorned, and the present Buddhas, together with their lands, places of enlightenment, and assemblies, fill all space throughout the Dharma realm.

Commentary: The Bodhisattva further says: May the power of the roots of goodness and merit that I cultivate, as stated above, also reach all the Buddha lands throughout the ten directions and the three times. Furthermore, may all the vows made by the Buddhas of the past be fully fulfilled. May the Buddhas of the future, having perfected their causes and practices, attain complete adornment, fullness of blessings and wisdom, and adornment with a hundred blessings. May the power of the roots of goodness and merit that I cultivate fill all of space and the Dharma realm, throughout the Dharma assemblies at the sites of enlightenment in the Buddha lands of the Buddhas of the present.

 

May the great power of faith and understanding, the vast unobstructed wisdom, and the dedication of all roots of goodness enable offerings to be made with all the various offerings of the gods, filling immeasurable, boundless worlds.

Commentary: The Bodhisattva cultivates roots of goodness and merit through the power of his vows, and thereby achieves his aim of making offerings to all Buddhas of the three times in the ten directions. This is entirely due to the power of his vows and his superior faith and understanding; he can transform at will the power of great awe-inspiring virtue and spiritual penetrations. Moreover, the Bodhisattva has realized great wisdom, so wherever he practices and goes, there are no obstacles. At the same time, because the Bodhisattva cultivates roots of goodness and merit not for his own benefit but for all sentient beings, he dedicates everything he cultivates to them without the slightest reluctance. Thus, he can fulfill his vows. The offerings the Bodhisattva makes to the Buddhas are all precious and rare objects in the world, comparable to the offerings the heavenly beings make to the Buddhas. Their quantity fills boundless worlds, and the merit of making these offerings fills all of space.

 

O sons of the Buddha! The Bodhisattva Mahāsattva reflected thus once more: The Buddhas, the World-Honored Ones, pervade all of space and the Dharma realm. Arising from various kinds of karma are worlds of every kind throughout the ten directions, beyond description; worlds of every kind in Buddha lands and Buddha realms beyond description; immeasurable worlds, boundless worlds, revolving worlds, sideways worlds, upward-facing worlds, and overturned worlds. In all these worlds, they appear and abide for a lifespan, manifesting various kinds of supernatural transformations.

Commentary: Disciples of the Buddha! This great Bodhisattva, cultivating the Dharma of dedication to all places, further reflects and contemplates as follows: The Dharma power and great majestic virtue of the Buddhas, the World-Honored Ones, throughout the ten directions and the three periods of time, extend throughout all of empty space and the entire Dharma realm. This is because, in the past, they cultivated every kind of wholesome root, giving rise to boundless and immeasurable wholesome karma.

Moreover, in the ten directions there are ineffably many different kinds of worlds, so many that there is no way to state exactly how many there are. There are also ineffably many Buddha lands. The realms of the Buddhas are inconceivable. There are all kinds of different worlds, without number. There is no distinction or limit between large and small worlds. There are also worlds that are constantly moving; worlds that are tilted rather than upright; worlds facing upward; and worlds facing downward. In worlds of all these different sizes and shapes, Buddhas are present, turning the Wheel of the Dharma and teaching and transforming sentient beings. To teach and transform sentient beings, the Buddhas skillfully employ expedient means, manifesting all kinds of miraculous powers and transformations to gather in and guide sentient beings.

 

Certain Bodhisattvas, through the power of supreme understanding, manifest the Tathagata’s appearance in the world throughout all those worlds for the sake of sentient beings capable of being taught. With wisdom reaching everywhere, they universally reveal the Tathagata’s immeasurable sovereign spiritual powers.

Commentary: Bodhisattva Vajradhvaja said: In the various worlds mentioned above, there are Bodhisattvas. All these Bodhisattvas possess great wisdom and an exceptionally superior capacity for understanding. They are able to receive, comprehend, and apply the profound and subtle wondrous Dharma taught by the Buddhas. They observe sentient beings throughout the worlds in the ten directions, discerning whose karmic conditions have ripened and who are capable of receiving the Buddha’s teaching. The Bodhisattvas then employ their miraculous powers of transformation, manifest the body of a Buddha, and appear in those worlds to teach sentient beings and guide them to take refuge in the Buddha’s path. The Bodhisattvas are not afraid of hardship or adversity; they teach sentient beings so that they may attain all-knowing wisdom and reach the realm of the wisdom of all places. They also expound to all sentient beings that the Buddha possesses immeasurable spiritual powers, which can be freely exercised at will.

 

The Dharma body pervades everywhere without distinction and equally enters all Dharma realms. The Tathāgata-garbha body is unborn and undying, and skillfully manifests throughout the world by means of expedient means, because it realizes the true nature of the Dharma, which transcends all things; because it attains the unobstructed power of non-retrogression; and because it is born within the lineage of the Tathāgata’s unobstructed vision, vast majesty, and virtue.

Commentary: The Dharma-body pervades everywhere: This refers to the Buddha’s body of Dharma-nature. He can go throughout the lands of all the Buddhas, and everywhere is the same, without any difference. Universally entering all: This refers to the Buddha’s wisdom-body, which enters throughout all dharma realms. The Tathāgata-garbha body: It is unborn and undying, neither defiled nor pure, neither increasing nor decreasing. The Tathāgata-garbha body uses skillful means to appear everywhere throughout all worlds. It realizes the true nature of all dharmas, for the true nature of all dharmas transcends everything with form and appearance. A Bodhisattva attains irreversibility of resolve: That is, he has the mind of bodhi, follows the Bodhisattva path, and cultivates the six perfections and myriad practices. The Bodhisattva cultivates the Mahayana fruition and will absolutely never fall back to the fruition of the Two Vehicles. He is always diligent in cultivating the true Dharma, because he has attained the perfectly interfused, unobstructed power of wisdom and is not subject to any obstruction. The Bodhisattva has been born into the Tathāgata’s family, attained the Tathāgata-garbha body, and completely severed the two obstructions. He has attained the Tathāgata’s unobstructed knowledge and vision of the expedient and the true, as well as the Tathāgata’s vast wondrous functioning and majestic virtue, because he has been born into the Buddha lineage.

 

O Buddha’s disciple! With all the wholesome roots he has planted, the Bodhisattva Mahāsattva makes offerings to such Tathāgatas with various fragrant substances and exquisite incense, flower garlands and canopies, banners and streamers, clothing, lamps and candles, and all other kinds of adornments. He does the same for Buddha images and Buddha stupas and temples. With these wholesome roots, he dedicates them in the following ways: undistracted dedication, single-minded dedication, self-directed dedication, reverent dedication, unmoving dedication, unattached dedication, unsupported dedication, dedication without thoughts of sentient beings, dedication without contention, and dedication with a tranquil mind.

Commentary: Disciples of the Buddha! A Great Bodhisattva who practices the Dharma of dedicating merit everywhere takes all the roots of goodness he has cultivated and vows to offer them in the bodhimandas of the Buddhas of the ten directions. There, he makes offerings to the Buddhas with many kinds of precious and beautiful flowers, many kinds of unusual fragrant incense, many kinds of beautiful canopies, flower parasols, tall banners, long pennants, jeweled garments, jeweled lamps, great torches, and all sorts of rare offerings, adorning the bodhimandas and making offerings to the Buddhas who are still present. Or to images of the Buddhas. Bodhisattvas make offerings not only to Buddhas of the present age, but also to images of Buddhas of the past who have entered Nirvana, to the Buddha relic stupas built by people in later generations, and to temples erected in memory of the Buddhas. They make offerings to all of them in the same way, without distinction. At the same time, they sincerely dedicate their roots of goodness to the Buddhas of the three periods of time, making offerings through dedication.

When Bodhisattvas dedicate merit, they do so with:

Undisturbed dedication: “Undisturbed” means that the mind has no distracting thoughts or restless fantasies, but dedicates merit with a clear and sincere mind.

Single-minded dedication: With wholehearted attention, one dedicates merit in one’s thoughts.

Self-directed dedication: One awakens through one’s own efforts, rather than relying on others’ conditions to bring about awakening. One dedicates one’s own roots of goodness so that the people who benefit from this dedication may also awaken on their own.

Reverential dedication: One dedicates merit out of reverence for the Triple Jewel.

Immovable dedication: One is not shaken by either wholesome or unwholesome circumstances, nor moved by favorable or unfavorable conditions, but dedicates merit with the unmoving power of concentration.

Non-abiding dedication: This means not clinging to anything—not clinging to people or to the Dharma—and dedicating with the understanding that both people and Dharma are empty.

Non-reliant dedication: One does not rely on any circumstances in making the dedication.

Dedication without a mind that clings to sentient beings: For the benefit of sentient beings, Bodhisattvas dedicate to all sentient beings the roots of goodness they have cultivated, but they do not become attached to sentient beings or to the merit of the dedication. Bodhisattvas have no mark of self or mark of sentient beings; knowing that the self is empty, they act without attachment and do not cling to the mark of dedication.

Non-contentious dedication: The mind does not contend; one deals with people and situations with equanimity and harmony. One’s conduct is simple and approachable, and in all matters one is humble and gentle, not competing with others over who is superior or inferior. A person with a forceful, victory-seeking disposition cannot be humble in anything and is easily given to arrogance and conceit. A person of this kind cannot cultivate the Way. Therefore:

“Contention is a mind of winning and losing,
Contrary to the Way.
The mind then gives rise to the four marks—
How can samadhi be attained?”

Dedication with a tranquil mind: Tranquility is Nirvana; one dedicates in right accord with Nirvana. The ten kinds of dedication above distinguish and reveal the aspects of mind of Bodhisattvas who practice dedication. Bodhisattvas use these ten kinds of dedication to dedicate to the sentient beings of the Dharma realm, to unsurpassed Bodhi, and to true reality.

 

Again, I reflect thus: Throughout the entire Dharma realm and realm of empty space, in all kalpas of the past, future, and present, all Buddhas, the World-Honored Ones, attain all knowledge and realize the path of Bodhi. They have immeasurable names, each distinct from the others; at various times they manifest the attainment of perfect awakening. All abide until the end of the future, each adorning their body with the adornments of the Dharma realm. Their assemblies at the sites of enlightenment pervade the Dharma realm, and in every land, at the appropriate time, they appear and carry out the work of the Buddhas.

Commentary: As the Bodhisattva practices the Dharma of dedicating merit to all places among the Ten Dedications, the Bodhisattva also contemplates as follows: At the ends of the Dharma Realm and throughout the realm of space, in the kalpas of the past, future, and present, all the Buddhas, World-Honored Ones of the three times in the ten directions, have realized all wisdom. Their cultivation is perfected and their merit complete; they have attained the Way of Bodhi. In accordance with their vows, they manifest all kinds of bodies. Throughout immeasurable kalpas, they manifest wherever they may be, and thus have immeasurable names, each name different from the others. In different kalpas, they manifest the attainment of Right and Equal Enlightenment—that is, they become Buddhas. In those worlds, they remain for a long time, teaching and transforming living beings. The Buddhas’ lifespans in the world extend throughout the future, and they do not enter Nirvana. At times, to accord with the conditions of living beings, they manifest entering Nirvana; this is merely a skillful means of delivering and transforming them. The Buddha’s compassion is profound; he cannot abandon living beings and enter Nirvana. In truth, he goes to another world to teach and transform living beings.

Each Buddha adorns his own body with the adornment of the Dharma Realm, for the Buddha’s body is the Dharma Realm. For example, as we often chant: “The Pure Dharma Body, Vairocana Buddha.” This is the Buddha’s Dharma Body, and so it pervades all places. That is, he adorns his own body with the adornment of the Dharma Realm. The Buddhas’ bodhimandas, where they hold various Dharma assemblies, likewise extend throughout the Dharma Realm and fill all lands. The Buddhas appear in the worlds of the ten directions at all times to teach and transform living beings. In every world, they equally and widely deliver living beings, carry out great Buddha-work, and do what Buddhas do. The Buddha cultivates and realizes Buddhahood in order to teach and transform living beings.

At present, if we want to become Buddhas, we must practice in accordance with the Dharma taught by the Buddha. A Buddhist who has not yet awakened must constantly feel a sense of shame. We must understand that from beginningless eons until now, we have relied on others and failed to practice; that is why we have drifted through birth and death in the six realms, unable to escape the sea of suffering of birth and death. In this life, we have encountered the Buddhadharma. If we do not make vigorous progress, when will we ever bring birth and death to an end?

Therefore, at every moment we must diligently cultivate precepts, concentration, and wisdom, and eradicate greed, anger, and delusion. We must not slack off or be lazy, thinking that this is an easy way out. In fact, from beginningless eons until now, because we have been afflicted with the bad habit of laziness and sloth, we are still born and then die, die and then are born, endlessly revolving in samsara. When we think of this, it truly moves us to tears and fills us with great shame. Why am I lazy? Why don’t I diligently practice? Why don’t I apply myself with vigor? If we constantly reflect inward in this way, turning back to seek within ourselves and asking: As a Buddhist, what have I contributed to Buddhism? If I have made a contribution, then from now on I must increase it. If I have not, then I should quickly make an effort to become one of the strongest supporters of the Dharma among Buddhists, helping Buddhism to flourish and spreading it throughout the world, throughout the universe, and throughout all of empty space, the earth, and the moon, so that there is nowhere untouched by the light of Buddhism and nowhere that does not hear the Dharma wheel constantly turning. This is the duty of us Buddhists who protect the Dharma; this is how we fulfill at least a little of our responsibility as Buddhists.

Why do I say this? Because I have observed that among these six assemblies of disciples studying the Buddhadharma, quite a few hope to awaken, to receive the sublime and wondrous benefits of the Dharma, and to develop great wisdom. This is not, in itself, deluded craving; it is a hope and an aim that every Buddhist disciple should have. But we cannot simply think about it and harbor hopes without making an effort, applying ourselves, or fulfilling our responsibilities. That will get us nowhere. In this world, no one can achieve results merely by talking without acting. Those who wish to awaken must make vigorous progress, bring forth their true hearts, and practice diligently with their feet firmly on the ground. They must fulfill their responsibilities to Buddhism and contribute their sincerity and abilities. In this way, they will surely attain their aims and realize their hopes. Otherwise, they will only waste their time and never accomplish anything. Do not blame the Buddhas and Bodhisattvas for not guiding you, because they do not deceive people, but neither can they be deceived by people.

At present, there are many different religious groups in society. Although they say that the principles and aims of their religions differ, they all proclaim the purification of people’s minds, seek peace for humanity, and hope to achieve the goal of a world of great unity. Among these religions, the meaning and principles of Buddhism are the most ultimate, profound, broad, and true, far surpassing those of other religions. Buddhism extends to the very limits of empty space and throughout the Dharma realm. It not only cherishes and saves humanity, but its compassion reaches all sentient and insentient beings. Other religions are only one part of Buddhism.

Vertically, the scope of Buddhism is as vast as the dust and sands; horizontally, it extends through the three times. The great has nothing outside it, and the small has nothing within it. If you run outward, you still cannot escape the Dharma realm. Where, then, is Buddhism not present? This is the spirit of Buddhism.

Buddhism belongs to all humanity; it is not the private possession of any one nation. Although Shakyamuni Buddha appeared in India, Buddhism is not confined to one place in India, but extends throughout the Dharma realm. Therefore, every Buddhist must firmly believe in the Buddha’s teachings and in the true principles he taught. Only then can we truly save people from the sea of suffering in birth and death, and help the world attain peace in accordance with the truth. This responsibility is immense and far-reaching. I only hope that, as disciples of the Buddha, we will embrace his teachings and principles, shoulder this heavy responsibility, and strive together to save ourselves and others, and ferry ourselves and others across.

 

In this way, I universally dedicate all roots of goodness to all Buddhas, the Tathagatas, and vow that, by means of innumerable incense canopies, innumerable incense banners, innumerable incense pennants, innumerable incense curtains, innumerable incense nets, innumerable incense elephants, innumerable incense lights, innumerable incense flames, innumerable incense clouds, innumerable incense seats, innumerable incense walking grounds, innumerable incense abodes, innumerable incense worlds, innumerable incense mountains, innumerable incense seas, innumerable incense rivers, innumerable incense trees, innumerable incense garments, innumerable incense lotuses, and innumerable incense palaces,

Commentary: The Great Bodhisattva practices dedication everywhere. He says: Just as in the lands of the Buddhas of the three times in the ten directions mentioned earlier, immeasurable Buddhas, the Tathagatas, appear, so I vow, with an upright mind and sincere intent, to dedicate all the various roots of goodness I cultivate to all the Buddhas everywhere, as well as to bodhi and all sentient beings. I wish to use innumerable fragrant jeweled canopies, innumerable fragrant jeweled banners, innumerable fragrant jeweled pennants, innumerable fragrant jeweled curtains, innumerable fragrant jeweled nets, innumerable fragrant jeweled images, innumerable fragrant jeweled lights, innumerable fragrant jeweled flames, innumerable fragrant jeweled clouds, innumerable fragrant jeweled seats, innumerable fragrant jeweled walking paths, innumerable fragrant jeweled dwellings, innumerable fragrant jeweled worlds, innumerable fragrant jeweled mountains, innumerable fragrant jeweled seas, innumerable fragrant jeweled rivers, innumerable fragrant jeweled trees, innumerable fragrant jeweled garments, innumerable fragrant jeweled lotuses, and innumerable fragrant jeweled palaces. The Bodhisattva offers these articles to the Buddhas; they are all of the finest quality, precious, and numberless. This expresses a mind of respect and reverence, a sincere heart toward the Buddhas of the ten directions, and is used to adorn the place of enlightenment.

 

Countless flower canopies, described in detail up to countless flower palaces; boundless garland canopies, described in detail up to boundless garland palaces; peerless incense-paste canopies, described in detail up to peerless incense-paste palaces; numberless powdered-incense canopies, described in detail up to numberless powdered-incense palaces; immeasurable robe canopies, described in detail up to immeasurable robe palaces; inconceivable jeweled canopies, described in detail up to inconceivable jeweled palaces; immeasurable lamp-radiance canopies, described in detail up to immeasurable lamp-radiance palaces; ineffable adornment canopies, described in detail up to ineffable adornment palaces; ineffable, ineffable mani-jeweled canopies; ineffable, ineffable mani-jeweled banners.

Commentary: The Bodhisattva also uses immeasurable flowers to make canopies as offerings to all Buddhas of the three times in the ten directions. In detail, this extends to immeasurable flower palaces. There are also boundless canopies of flower garlands, all made of jewels; in detail, this extends to boundless palaces of flower garlands, with the garlands forming the palaces. There are also peerless canopies of fragrant paste; in detail, this extends to peerless palaces formed from fragrant paste. There are also countless canopies of powdered incense; in detail, this extends to countless, immeasurable palaces made of powdered incense. There are also unnameable canopies of garments; in detail, this extends to unnameable garment palaces. There are also inconceivable canopies of precious jewels; in detail, this extends to inconceivable jewel palaces. There are also immeasurable canopies of radiant lamps; in detail, this extends to immeasurable palaces of radiant lamps. There are also indescribable canopies of ornaments; in detail, this extends to indescribable palaces of ornaments. There are also indescribably indescribable canopies of precious maṇi jewels; in detail, this extends to indescribably indescribable palaces of precious maṇi jewels. The Bodhisattva makes offerings to all Buddhas of the three times in the ten directions with immeasurable, boundless precious articles—things that cannot be conceived of by the mind or expressed in words—and adorns the Buddhas’ places of enlightenment.

 

Thus, jeweled banners, jeweled canopies, jeweled nets, jeweled elephants, jeweled light, jeweled flames, jeweled clouds, jeweled seats, jeweled walking grounds, jeweled dwelling places, jeweled realms, jeweled mountains, jeweled seas, jeweled rivers, jeweled trees, jeweled garments, jeweled lotuses, and jeweled palaces are all beyond description, beyond description.

Commentary: “Mani” is a collective name for precious jewels. Its precious light is exceptionally pure and brilliant, and it cannot be sullied or polluted by anything. Wherever this jewel is placed, it is sure to enhance its dignity and virtue. If it is put into muddy water, the water immediately becomes clear. It is also called the wish-fulfilling jewel, for it can make wishes come true and satisfy people’s desires. Only virtuous sages can enjoy this treasure; ordinary people, consumed by greed, cannot see it. “Inconceivable, inconceivable” is the name of a numerical value in India, one of the higher numerical values.

It was said earlier: “There are innumerable and inconceivable canopies made of many precious maṇi jewels.” And again, there are innumerable and inconceivable jeweled garlands made of precious maṇi jewels. Precious maṇi jewels are used to make jeweled banners, jeweled curtains, jeweled nets, and jeweled Buddha images. The light of the precious maṇi jewels shines far in the ten directions, across boundless lands. Their radiance shines like flames, reaching all the way to the Heaven of the Highest Peak. Rays of light from the precious maṇi jewels are like auspicious clouds floating in the sky. Precious maṇi jewels are used to make Buddha thrones and to adorn the ground where one walks in meditation. They are used to adorn dwellings. There are lands of precious maṇi jewels, mountains of precious maṇi jewels, oceans of precious maṇi jewels, rivers of precious maṇi jewels, trees of precious maṇi jewels, garments made of precious maṇi jewels, lotus flowers of precious maṇi jewels, and palaces adorned with precious maṇi jewels. All the various things mentioned above are made of precious maṇi jewels as adornments; every one of them is immeasurable and boundless, beyond what words can describe.

 

In each and every one of these realms are countless railings, countless palaces, countless towers and pavilions, countless gates, countless half-moons, countless battlements, countless windows, countless pure jewels, and countless ornaments. With these and other offerings, they respectfully make offerings to the Buddhas, the World-Honored Ones, described above.

Commentary: In each realm, as stated earlier in the sutra, countless railings made of the seven treasures appear. Countless jeweled palaces appear. Countless pavilions appear. Countless great gates appear. Countless semicircular windows appear. Countless windows appear. Countless pure seven treasures appear. Countless adornments and offerings for the bodhimanda appear. The Bodhisattvas use these precious seven-jeweled objects of offering to create palaces, dwelling places, and so forth, and respectfully make offerings to the Buddhas, the World-Honored Ones of the three times and ten directions, as stated above.

 

May all worlds thereby become pure, may all sentient beings attain liberation and abide on the ground of the Ten Powers, and may they attain unobstructed illumination of the Dharma within all dharmas. May all sentient beings be endowed with wholesome roots and attain taming; may their minds be immeasurable, equal to the realm of space; may they go to all lands yet arrive nowhere; may they enter all Buddha-lands and bestow all wholesome Dharma; may they always see the Buddhas and plant all wholesome roots; may they accomplish the Great Vehicle, remain unattached to all dharmas, be endowed with every goodness, establish immeasurable practices, enter universally into all the boundless Dharma realms, accomplish the power of the Buddhas’ spiritual penetrations, and attain the Tathāgata’s wisdom of all-knowledge.

Commentary: The great Bodhisattva practices the Dharma of dedicating merit everywhere. He makes a further vow, saying: “I vow, by relying on the great awesome spiritual power of the Buddhas of the ten directions, to enable all worlds to become pure. I vow that all sentient beings will forever leave behind the evil paths and the suffering of cyclic existence in the six realms, abide in the stage of the Ten Powers, and dwell on the Buddha-ground, never again undergoing the suffering of cyclic existence.

“I also hope that all sentient beings will be able to study and practice the true Dharma and thoroughly understand the Buddhas. May they understand all dharmas as they truly are and attain the radiant wisdom that is perfectly integrated and unobstructed. Not only do I myself attain great roots of goodness, but I also enable all sentient beings to be endowed with roots of goodness. May all their unwholesome habitual tendencies, afflictions, and ignorance be subdued and softened, completely eradicated, so that their minds are like space—pure and bright.

“Although Bodhisattvas often travel through the lands of the ten directions, their bodies do not move, and there is no trace of coming or going. This is because a Bodhisattva’s mind is like space, and he practices boundless conduct. When a Bodhisattva enters the lands of other worlds, he does not go there merely to observe and travel about; rather, he goes there in response to beings’ capacities and conditions to liberate them, offering various wholesome Dharmas and teaching beings to cultivate all wholesome Dharmas.

“Compassion is foremost for Bodhisattvas, who liberate beings everywhere. Therefore, they constantly behold the Buddhas, make offerings to the Three Jewels, draw near to the Three Jewels, plant various roots of goodness before the Three Jewels, practice the Bodhisattva path, accomplish the merit and virtue of the Mahayana, and perfect their cultivation of the practices of the Mahayana. Though Bodhisattvas attain such excellence, they have not the slightest attachment to any dharma. Bodhisattvas are endowed with all wholesome karma and establish immeasurable merit and virtue. They enter throughout all boundless Dharma realms, attain spiritual powers like those of the Buddhas, and also attain the great wisdom of omniscience, just like the Buddhas.”

Just as non-self universally encompasses all Dharmas, so too do my roots of goodness: they universally encompass all Buddhas and Tathāgatas, because I make offerings to them all without exception; they universally encompass all immeasurable Dharmas, because I can realize and enter them all without obstruction; they universally encompass all assemblies of Bodhisattvas, because ultimately we all share the same roots of goodness; they universally encompass all Bodhisattva practices, because through the power of vows they are all perfected; they universally encompass all the Bodhisattvas’ Dharma illuminations, because all Dharmas are understood to be unobstructed; they universally encompass the great supernatural powers of the Buddhas, because they accomplish immeasurable roots of goodness; and they universally encompass the powers and fearlessnesses of the Buddhas, because immeasurable aspirations are aroused and all is fulfilled.

The dhāraṇī-gate of eloquence in the Bodhisattva Samādhi of Universal Embrace, because it clearly understands the nondual Dharma; it universally embraces the skillful means of all Buddhas, because it manifests the Tathāgata’s great spiritual powers; it universally embraces all the Buddhas of the three times as they descend into birth, attain enlightenment, turn the wheel of the True Dharma, tame sentient beings, and enter Parinirvāṇa, and reverently makes offerings to them everywhere; it universally embraces all worlds in the ten directions, because it brings to completion the adornment and purification of Buddha-fields; and it universally embraces all the vast kalpas, because within them it appears and practices the Bodhisattva way without interruption.

Commentary: Great Bodhisattvas who practice the Ten Dedications reach everywhere. They accomplish the Great Vehicle, do not cling to any dharmas, and attain the Tathagata’s wisdom of omniscience, because they are able to embrace and encompass everything. This is like saying that there is no self, that dharmas have no self, and that all kinds of dharmas are embraced. The roots of goodness they cultivate likewise do not involve a self that grasps the characteristics of dharmas, just as they embrace all dharmas. My roots of goodness also encompass the characteristics of the roots of goodness of all the Buddhas. The practices cultivated by the Buddhas are also cultivated by me. The merits and virtues carried out by the Buddhas are also carried out by me. I embrace all the Buddhas and make offerings to each and every one of them. I have never failed to make an offering to even a single Buddha, and there is absolutely no excess or deficiency. I also embrace and uphold all kinds of immeasurable dharmas. I fully realize, clearly understand, and put into practice the true meaning of these dharmas, without the slightest obstruction. Bodhisattvas not only embrace the roots of goodness of the Buddhas and the true meaning of the dharmas, but also embrace all Bodhisattvas who practice the Bodhisattva Path and cultivate the Bodhisattva practices. Whatever they cultivate in the worlds of the ten directions, they bring to completion together; they also accumulate the same roots of goodness.

The roots of goodness that the Bodhisattvas plant, He also plants. The roots of goodness that the Bodhisattvas cultivate, He also cultivates. When the Bodhisattvas first give rise to the mind of enlightenment and develop all kinds of roots of goodness, He too first gives rise to the mind of enlightenment in order to develop the roots of goodness. He also embraces in their entirety the practices cultivated by the Bodhisattvas in the worlds of the ten directions. The Great Bodhisattva practices the Dharma of dedication everywhere, using the power of the great vows He made in the past to bring to perfection the vows made by the Bodhisattvas and His own vows, and to attain perfection just as the Buddha has the ten powers. He also embraces in their entirety the wondrous Dharmas cultivated by the Bodhisattvas in the worlds of the ten directions, as well as the pure, luminous wisdom they have realized. Because the Bodhisattva attains the luminous wisdom of all Dharmas, He comprehends the Dharmas, deeply awakens to their true nature, and thoroughly understands them without obstruction, with wondrous functions that harmoniously pervade all things. He also embraces in their entirety the great majestic virtue and great spiritual powers of the Buddhas of the ten directions, and likewise accomplishes those great powers of majestic virtue and spiritual powers. The Bodhisattva skillfully uses expedient means to teach and transform all sentient beings, causing them all to accomplish their roots of goodness. He also embraces in their entirety the ten powers and four kinds of fearlessness of the Buddhas, and gives rise to the Buddha’s four immeasurable states of mind:

1. Immeasurable loving-kindness.
2. Immeasurable compassion.
3. Immeasurable sympathetic joy.
4. Immeasurable equanimity.

Fulfilling the wishes of all sentient beings. It also encompasses the samādhis and the four unobstructed wisdoms of the Bodhisattvas in the worlds of the ten directions. The four kinds of unobstructed eloquence are:

1. The unobstructed eloquence concerning the Dharma.
2. The unobstructed eloquence concerning words.
3. The unobstructed eloquence concerning meaning.
4. The unobstructed eloquence in joyful exposition.

These are the four unobstructed forms of eloquence, that is, the four unobstructed knowledges. “Dharani” is a Sanskrit word translated as “total retention”: it gathers all dharmas and retains immeasurable meanings.

The Bodhisattva practices dedication of merit to all places. He embraces all the samadhis, eloquence, and dharanis of the Bodhisattvas, illuminating and contemplating all dharmas and penetrating them; all are nondual Dharma-gates and the ultimate truth. He also embraces all the Buddhas’ perfectly complete skillful means for teaching and transforming sentient beings, and is able to manifest great spiritual powers just like a Buddha.

He also embraces the entire course of each Buddha in the three periods of time, from descending from the Heaven of Tusita to the human realm through the eight aspects of attaining enlightenment: entering the womb, abiding in the womb, emerging from the womb, attaining enlightenment, turning the Dharma wheel, taming sentient beings, and finally entering Nirvana.

He also reverently makes offerings to all the Buddhas of the ten directions and the three periods of time. In every land there is a Buddha, and he makes offerings to them all. He also embraces all the worlds in the ten directions, causing every land and every Buddha-field to become a pure land and an adornment of the Buddha through his roots of goodness and merit. There is no realm he does not bring to complete fulfillment.

He also embraces all the great kalpas. This great Bodhisattva, who practices this Dharma-gate of dedication, appears in every kalpa, practices the Bodhisattva’s conduct, follows the Bodhisattva path, benefits, liberates, and teaches sentient beings. These Buddha-activities never cease.

The twenty statements above concerning embracing all things explain in detail this Bodhisattva’s aspirations. Through embracing all roots of goodness and dedicating them, he fulfills every aspect of principle and practice, perfecting the Bodhisattva’s virtue of benefiting himself, and thereafter benefiting sentient beings.

 

Universally embracing all modes of rebirth among sentient beings, because one manifests birth among them all; universally embracing all realms of sentient beings, because one fully embodies the practices of Samantabhadra Bodhisattva; universally embracing all afflictions and habitual tendencies, because one uses skillful means to purify them all; universally embracing all the faculties of sentient beings, fully knowing their countless differences; universally embracing the understanding and desires of all sentient beings, leading them to leave defilement and attain purity; universally embracing all practices for transforming sentient beings, manifesting a body according to what is appropriate for each; universally embracing all paths suited to sentient beings, because one enters every realm of sentient beings; universally embracing the wisdom-nature of all Tathagatas, because one protects and upholds the teachings of all Buddhas.

Commentary: The passage of sutra preceding this explains that great Bodhisattvas cultivate the Dharma of dedicating merit everywhere. They embrace and uphold all the roots of goodness of the Buddhas of the ten directions, embrace the true meaning of all the Dharmas taught by the Buddhas, and embrace the Dharma doors of the Bodhisattvas in all worlds. In this way, they attain great, pure, luminous wisdom, along with the Buddhas’ great awesome virtue and great spiritual powers.

Here, special emphasis is placed on the Bodhisattvas’ compassion as foremost, and on their great, impartial spirit of protecting and mindful care for sentient beings. Bodhisattvas not only embrace all the virtues of the Buddhas and Bodhisattvas, as well as the true aspect of all Dharmas; they also go throughout the four evil destinies of sentient beings and the six paths of cyclic existence. They manifest all kinds of sentient beings’ forms, are born among the various kinds of sentient beings, take in the various kinds of sentient beings, and teach and transform them, enabling them to escape the six paths.

They also embrace all sentient beings, enabling them all to fulfill the practices of a Bodhisattva, just as Bodhisattva Samantabhadra cultivates them, and to cultivate Samantabhadra Bodhisattva’s Ten Great Vows.

They also embrace and uphold all afflictions, whether coarse, subtle, dust-and-sand afflictions, views (view-afflictions), thoughts (thought-afflictions), or ignorance, and so forth. They enable the habitual tendencies of all sentient beings’ afflictions to become purified.

They also embrace and uphold the faculties of all sentient beings. The faculties and inherent capacities of sentient beings are all different, yet the Bodhisattvas understand them all. Though they differ in a thousand ways and ten thousand particulars, the Bodhisattvas are also thoroughly clear about the inclinations of sentient beings’ faculties.

They also embrace and uphold the understanding and aspirations of all sentient beings. If their understanding consists of wrong knowledge and wrong views, and their aspirations are mixed, defiled, and impure, then the Bodhisattvas teach them to leave behind improper understanding and aspirations and attain their pure fundamental nature.

They also embrace and uphold all the practices and Dharma doors for teaching sentient beings to cultivate. In accordance with what suits each sentient being, they manifest a body and expound the Dharma for them.

They also embrace everything that accords and harmonizes with sentient beings. Using the right path taught by the Buddha, skillful means, and transformations through spiritual powers, they enter deeply among the various kinds of sentient beings, embrace those of their own kind, and teach and transform them by skillful means.

They also embrace the wisdom-nature of the Buddhas of the three periods of time and the ten directions—that is, the wisdom perfected by the Buddhas. The Bodhisattvas use wisdom to embrace and uphold it, in order to protect the teachings spoken by the Buddhas.

This passage of sutra makes clear that the great Bodhisattvas’ practice of dedicating merit everywhere brings their deeds of benefiting others to fulfillment.

 

“O disciples of the Buddha! When a Bodhisattva Mahāsattva dedicates all roots of goodness in this way, they take nonattainment as a skillful means, and do not distinguish retribution within karma or karma within retribution.”

Commentary: Disciples of the Buddha! When a great Bodhisattva practices the Dharma of dedicating merit to all places, using the various roots of goodness he has cultivated, in the manner of dedication described earlier in the sutra, he holds to the aspiration that nothing is attained, and that all practices are empty. Although he returns to the state of nothing being attained, he is still able to perfect Bodhi. He does not cling to the idea of freely employing expedient means in a way that contradicts the true principle. The Bodhisattva does not concern himself with what karma is created or what retribution is received; he does not direct his mind to these matters, because he understands the principle: “Let old karma be dissolved according to circumstances;

just don’t create new karma.” However, although he understands this principle, he does not dwell in karma and distinguish what retribution there may be. Still less does he become attached, or, while undergoing retribution, distinguish what karma he created and what retribution he receives. When a Bodhisattva undergoes suffering, he accepts it as bringing suffering to an end; when he receives retribution, he accepts it as bringing retribution to an end. Therefore, Bodhisattvas fear causes, not consequences. Sentient beings, by contrast, fear consequences but do not understand the principle of fearing causes. While a Bodhisattva is at the causal stage, he is always careful and vigilant, and never creates evil karma; if he is not careful, he will receive bad retribution in the future. Therefore, each of us must be careful from the outset in every matter, and then we will certainly not receive bad retribution. If good retribution is due, the Bodhisattva receives it naturally, joyfully, and peacefully.

 

Although without discrimination, one universally enters the Dharma-realm; although nothing is done, one constantly abides in roots of goodness; although nothing arises, one diligently cultivates the supreme Dharma. One does not believe in the dharmas, yet can deeply penetrate them; one does not abide in the dharmas, yet knows and sees them all. Whether one acts or does not act, neither can be attained. One knows that the nature of all dharmas is ever without autonomy,

Commentary: The Great Bodhisattva practices dedication of merit everywhere. Yet, with regard to karma and its results, He does not cling to them or spend His thoughts on them. His actions naturally give rise to every kind of wholesome karma, because the Bodhisattva has already left behind all unwholesome karma. Without needing to give it special attention, He follows His compassionate mind and enters throughout the Dharma realm to teach and transform all beings who are suffering. Although the Bodhisattva has long known that all dharmas are empty, He practices without ever practicing, and acts without acting. Acting without acting, practicing without ever practicing, He nonetheless continually cultivates every kind of wholesome karma. He never forgets to nurture wholesome roots, cultivate and accumulate merit and wisdom. Therefore:

“Cultivate the land within the mind, Nurture the sky of one’s true nature.”

That is an expression of always abiding in roots of goodness. The Bodhisattva understands that the nature of phenomena is inherently empty and knows that karma has no real substance. If karma had real substance, then not only would the karma of all people not fill the whole of space; even the real substance of one person’s karma, though it might extend to the ends of space, could not be contained in its entirety. The nature of karma is inherently empty, without form or marks. Space remains space, and the karmic obstructions of sentient beings remain the karmic obstructions of each individual.

“Although there is no place where it arises”: The true nature of all phenomena is quiescence; it is neither born nor arisen. The Heart Sutra says, “Neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.” This refers to the true nature of phenomena. Although this is said, the Bodhisattva has never on that account become negligent. He still diligently cultivates the holy Dharma and courageously, zealously studies and practices all kinds of sublime teachings. Although he knows that the nature of karma is inherently empty, he still remains attentive at all times to creating wholesome karma.

“Does not believe in the teachings”: This does not mean that, having understood that the nature of the teachings is empty, the Bodhisattva does not believe in any of them. Rather, it means that the Bodhisattva knows the teachings are empty, is not attached to emptiness, and can still penetrate deeply into the true reality of the teachings. This is the Bodhisattva’s realm. Sentient beings must first have faith; therefore, the Buddhadharma is like the ocean, and one must have faith in order to cross over. Sentient beings must have faith in order to penetrate deeply into the ocean-like wisdom of the Treasury of Sutras. The Bodhisattva, having already entered the stream of the holy ones, is no longer constrained by faith, nor does he engage in idle talk about disbelief. Thus it is said that although the Bodhisattva does not believe in the teachings, he still penetrates deeply into all of them. In his mind there is no longer any attachment to the marks of the teachings, yet he certainly knows the true nature and principle of all phenomena, and also sees the quiescent mark of all phenomena.

“Without there being anything in the teachings, yet seeing and knowing them all”: Whether they exist or do not exist, he knows and sees them all.

“Whether acting or not acting, nothing can be attained”: No matter whether you act or do not act, all is empty; there is nothing to attain. Why is this said? Because the nature of all phenomena is never present; it is empty. The Bodhisattva knows that the nature of phenomena is never self-subsisting.

 

Although he sees all dharmas, there is nothing to be seen; although he knows all things universally, there is nothing to be known. Having thus fully understood this realm, the Bodhisattva knows that dependent origination is the basis of all dharmas.

Commentary: Bodhisattvas penetrate deeply into the treasury of the sutras, and their wisdom is like the ocean. They understand that all dharmas are without characteristics. They know and see all the principles of the arising and ceasing of dharmas expounded by the Buddhas. Yet Bodhisattvas are not attached to what they know or see; rather, they see nothing. Bodhisattvas know all dharmas everywhere, yet there is nothing they know. This is knowing without knowing, seeing without seeing: using the great, unmoving samadhi to illuminate everything. Only Bodhisattvas can be without the slightest attachment in this way while still penetrating all realms. This is because Bodhisattvas know that all dharmas arise from causes and conditions. Causes and conditions are the root from which dharmas arise, yet they have no form or characteristics.

Phenomena arising from causes and conditions,
I say, are emptiness.
They are also called provisional designations,
And also the meaning of the Middle Way.

And furthermore:
“Never has there been a dharma
That did not arise from causes and conditions.
Therefore, all dharmas—
How could they not be empty?”

And furthermore:

“All phenomena arise from conditions;
All phenomena cease through conditions.
Our Buddha, the Great Śramaṇa,
Always speaks thus.”

That is how the two venerable ones, the wise Shariputra and the great Maudgalyayana, after searching for many years, met the monk Assaji when the time was right. He spoke to them in this way. The two venerable ones immediately went to see the Buddha and took refuge in him; afterward, they attained the fruit of Arhatship. The first two verses clearly explain the dependent arising of phenomena, and thus also represent a central teaching of Buddhism that distinguishes it from other religions.

 

Behold the Dharmakaya of all Buddhas; reach the ultimate reality of all dharmas, free from defilement; understand that the world is entirely like an illusion; clearly discern that sentient beings are only one dharma, with no dual nature; without forsaking the realm of karma, use skillful means to reveal the unconditioned Dharma within the conditioned realm.

Commentary: Because the Bodhisattva thoroughly understands the principle that all dharmas arise from causes and conditions, the Bodhisattva can see the Dharmakāya of the Buddhas of the ten directions. Free from all defilements, the Bodhisattva reaches the ultimate realm of Dharma. In their practice, Bodhisattvas know to be free of all marks—that is, all dharmas. To be free of the defiled marks of the world is to be in the realm of ultimate reality.

The Bodhisattva understands that all things in the world are like illusions and transformations. Anything that has form or appearance is impermanent; anything that arises and ceases is illusory. The Bodhisattva thoroughly understands that apart from principle, there is no phenomenon to speak of. The Bodhisattva knows that sentient beings inherently possess Buddha-nature just like the Buddhas, and that sentient beings too all arise from the unconditioned Dharma. The unconditioned Dharma has no form or appearance and is eternal; Buddha-nature is also eternal and unchanging. Thus, sentient beings have only one Dharma, not two natures.

Therefore, there is no need to leave behind the realm of karma and retribution in order to teach all sentient beings. Instead, the Bodhisattva uses skillful means, accords with their conditions, and adapts to the karmic circumstances of sentient beings, clearly explaining causes and conditions, facts and principles, while teaching them in accordance with reality. In this way, the Bodhisattva manifests the wondrous function of the unconditioned Dharma within the realm of conditioned dharmas, without allowing that wondrous function to diminish or destroy the marks of conditioned dharmas. Those marks of conditioned dharmas remain; within the unconditioned realm, in the Dharma realm of non-action, the Bodhisattva acts—nonacting, yet acting—and manifests conditioned dharmas. The Bodhisattva also does not discriminate or cling to the marks of the unconditioned.

Conditioned dharmas are worldly dharmas that have form and appearance, are impermanent, and are contrary to truth; these are conventional truth. The unconditioned Dharma is supramundane, pure, and true, without form or appearance, eternal and unchanging; it is ultimate truth. Apart from worldly dharmas, there is no Buddhadharma; it is often said that Buddhadharma is not separate from worldly dharmas. This is because it is through the conditioned dharmas of the world that the wondrous function of supramundane Dharma—the ultimate truth—is revealed. Without the unconditioned Dharma, the Buddhadharma, the world would have no light and no truth, and sentient beings would be as though submerged in an abyss at the bottom of the sea.

 

And does not destroy the characteristics of conditioned phenomena. Within the realm of the unconditioned, the Bodhisattva manifests conditioned dharmas, yet does not discriminate the characteristics of the unconditioned. Thus the Bodhisattva contemplates all dharmas as ultimately quiescent, fulfills all pure roots of goodness, yet arouses the mind to rescue sentient beings. With wisdom, the Bodhisattva clearly comprehends the ocean of all dharmas and always delights in practicing the dharmas that are free from ignorance. Having fully accomplished the virtues of the supramundane, the Bodhisattva no longer cultivates worldly dharmas, attains the pure eye of wisdom free from all veils of delusion, and skillfully cultivates the path of dedication.

Commentary: The Great Bodhisattva practices the dedication of merit to all places. Relying on the sutra passage explained earlier, the Bodhisattva contemplates the true nature of all dharmas and knows that their nature is ultimately quiescent—neither arising nor ceasing, still and unmoving. In this way, the Bodhisattva’s pure roots of goodness are brought to perfection. Once these pure roots of goodness are present, wisdom grows; the Bodhisattva arouses the bodhi mind, takes great compassion as foremost, and vows to rescue and protect all sentient beings.

The Buddhadharma is vast as the ocean, and the Bodhisattva possesses great wisdom vast as the ocean. Thus, the Bodhisattva comprehends and penetrates the great Dharma, vast as the ocean, and enters deeply into the ultimate realm of Dharma. To rescue and protect all sentient beings, the Bodhisattva always delights in cultivating the practice, for only through practice can one leave behind ignorance, arrogance, and all kinds of obstructions, and increase pure wisdom.

The Bodhisattva has perfected and fully attained the roots of goodness and merit that transcend the world, and clings even less to the inverted dharmas of the world or to defiled, impure dharmas. The Bodhisattva attains the eye of pure wisdom, leaving behind all ignorance, just as one removes the film that clouds the eye. Using skillful means, the Bodhisattva cultivates and upholds the Dharma-gate of dedication.

 

O disciples of the Buddha! When a Bodhisattva-Mahāsattva dedicates roots of goodness in this way, they accord with the minds of all Buddhas, adorn and purify all Buddha lands, teach and bring all sentient beings to maturity, and fully possess and uphold all the Buddha-Dharma. They become the supreme field of merit for all sentient beings, the wisdom guide for all merchants, and the pure sun-wheel of all worlds. Each and every root of goodness pervades the Dharma realm and is able to rescue all sentient beings, causing them all to become pure and complete in merit.

Commentary: Disciples of the Buddha! The great Bodhisattva practices the dedication of merit that extends everywhere. He dedicates all the various roots of goodness he has cultivated in this way—to sentient beings throughout the Dharma realm, to unsurpassed bodhi, and to true suchness, ultimate reality. When the Bodhisattva dedicates merit in this way, all his words accord with the minds and intentions of the Buddhas.

The Bodhisattva also vows to dedicate his roots of goodness to the Buddhas, adorning and purifying the Buddha lands in the ten directions. He uses the roots of goodness and merit he has cultivated to benefit and teach sentient beings, and to enable them all to accomplish their spiritual practice. The Bodhisattva upholds the teachings spoken by the Buddhas of the ten directions, making them complete and perfect, without leaving anything out.

The Bodhisattva has cultivated the realm in which nothing is attained; therefore, he deserves to be called the supreme field of merit for sentient beings. He can also serve as a great, wise guide for merchants seeking the seven treasures. He can also be the radiant sun of the world, like the sun illuminating the sky.

Every one of the Bodhisattva’s roots of goodness fills the Dharma realm in the ten directions. Each has the power to rescue and protect all sentient beings, enabling them all to attain pure wisdom, complete merit, and perfect Buddhahood.

 

O disciples of the Buddha! When a Bodhisattva Mahāsattva makes such a dedication, they can preserve all Buddha lineages, bring all sentient beings to maturity, adorn and purify all lands, preserve all karmic deeds from destruction, fully understand all Dharmas, contemplate all Dharmas equally as nondual, travel throughout the worlds in the ten directions, fully realize the ultimate reality of freedom from desire, attain pure faith and understanding, and fully develop clear and keen faculties.

Commentary: Disciples of the Buddha! When a great Bodhisattva practices the Dharma of dedicating merit to all places and makes the dedication in the manner described earlier in the sutra, what functions does it have? What benefits does it bring? Bodhisattva Vajradhvaja said, “I can now sum it up: broadly speaking, there are ten kinds of accomplishments.” The benefits of dedication include safeguarding all the seeds of Buddhahood. To safeguard means to protect and preserve: to protect the seeds of Buddhahood and preserve the Buddha’s wisdom-life, so that it is not brought to an end. What are the seeds of Buddhahood? Only those who cultivate the supreme path can inherit the Buddha’s wisdom-life.

Bodhisattvas dedicate the roots of goodness they have cultivated to all sentient beings in the Dharma realm, enabling them to receive the benefits of dedication: their roots of goodness grow, they bring forth the aspiration for bodhi, cultivate wholesome Dharma, and their roots of goodness and merit quickly ripen, allowing them to fulfill the bodhi fruit of Buddhahood.

The power of merit from the Bodhisattva’s dedication can adorn the Buddha lands in the ten directions and can also make those lands even purer.

Furthermore, dedication does not destroy any karma. That is, it does not destroy the wholesome karma of sentient beings, but instead causes it to increase. All evil karma is then eradicated, without remainder.

The Buddha’s Dharma is as vast and deep as the ocean, without bounds. But Bodhisattvas have cultivated and realized supreme wisdom, and so they awaken to the true reality and ultimate truth of all dharmas. Why is it not easy for ordinary people to understand all dharmas and accept their principles? Because ordinary people’s minds are obscured by the five desires and lack pure wisdom. Wisdom arises from calming the mind and reducing desires through meditation.

Because Bodhisattvas cultivate the Dharma-gate of dedication, their mental state is pure and their minds are vast. They therefore understand all dharmas without clinging to them, and are able to contemplate all dharmas with equality. The Diamond Sutra says:

“All dharmas are equal;
There is neither high nor low.”

The term “equality” not only expresses that all dharmas are equal and nondual, but also encompasses the meaning of loving-kindness. Equality is the essence of true nature. By contemplating all dharmas impartially, one can cultivate wholesome practices and bring forth the wondrous functions of the dharmas. When a Bodhisattva practices the Dharma-gate of dedication, their compassion is earnest and their loving-kindness impartial; they care for all sentient beings. This is why they can contemplate all dharmas impartially and as nondual.

A Bodhisattva can also go throughout the worlds of the ten directions. The purpose of going to the worlds of the ten directions is to teach and transform sentient beings. The Bodhisattva does not favor worlds that are good, nor is especially delighted by the sentient beings of any particular world, but goes throughout the worlds of the ten directions, adapting to circumstances and conditions, to save all sentient beings.

By cultivating the Dharma door of dedicating merit, the Bodhisattva gains supreme benefits and clearly understands the true reality of all dharmas—that one must be free of thoughts of desire. If one is not free of desire, but craves and clings to the five desires, one can never understand the true principle of all dharmas. Why can sentient beings not accomplish the work of the Way and attain Buddhahood? Because they are bound by thoughts of desire, confused and upside down, giving rise to delusion and creating karma, and remain forever in the cycle of rebirth. If they put an end to desire and eliminate attachment—especially if they completely eradicate thoughts of sexual desire and cultivate the pure conduct of a brahmacharya—they will reach the true reality of all dharmas. At that point, they must be even more careful: after desire has been eliminated, they must take another step and sweep away attachment to having eliminated desire. Only then have they truly eliminated desire. If there is still this thought in your mind—“I have become free of desire; I am an Arahant free of desire; I have seen the true reality of dharmas; I have awakened”—then not only does this prove that you have not eliminated desire, but you may still be bound by it! One who has truly become free of desire does not cling to the idea of being free of desire. Their mind is bright and empty; what is called desire no longer exists. By cultivating this Dharma door of dedicating merit, the Bodhisattva understands the way to become free of desire, without clinging or relying on anything, and sees the realm of the true reality of all dharmas.

Everyone, why must one become free of desire? Because the Buddha attained the wondrous, perfect enlightenment of Buddhahood precisely because He no longer had any desire. Anyone who wishes to learn must first learn from the Buddha how to become free of desire, and be free of all worldly cravings. The entire Tripiṭaka—the twelve divisions of the scriptures—no matter how much it says, urges people to become free of desire. Whatever scripture you read, it says the same thing. Therefore, in this lecture, I must emphasize the word “desire.” This word can lead to countless, unimaginable consequences: at the greatest, it can lead to Buddhahood; at the least, it can bring peace and happiness to body and mind. Both arise from this word “desire.” Whether one becomes a Buddha or falls into the lower realms depends on it. Without being free of desire, there can be no discussion of the scriptures. Everyone, do not regard this small fault as insignificant. Whether lay or monastic, a Buddhist disciple or not, no one finds it easy to rid themselves of this small fault. If they can get rid of it, then anyone can attain the fruit of Arhatship and Buddhahood. An Arahant is one who has become free of desire. At the assembly of the Diamond Sutra, Venerable Subhuti said to the Buddha, “World-Honored One, You say that I am foremost among those who are free of desire, but I do not think of this as a special attainment, nor do I praise myself as an Arahant free of desire, foremost among all people. If I thought this way, I would still be attached to that mark.” To be unable to free oneself from that mark, yet still consider oneself to have done so, is a mistake.

The Bodhisattva, by cultivating this Dharma-door of dedication, also accomplishes pure faith and understanding. He dedicates his merit and thereby attains a mind of true and pure faith, single-minded and undefiled. From then on, he has no more impure faith and understanding, and neither demons nor non-Buddhist practitioners can disturb him. With pure faith and understanding, he accords with all the Buddhas above.

When Bodhisattvas cultivate this Dharma-door of dedication, they can enable beings to attain complete and keen faculties. The faculties refer to the six faculties of a person: eyes, ears, nose, tongue, body, and mind. Having all six faculties complete means that each is wholly intact: one is not blind or unable to hear sounds; one has a nose and can smell fragrances and odors; one has a tongue and can taste flavors; one has a body and can feel sensations; and one has a mental faculty capable of apprehending dharmas. If any of these are lacking, then the six faculties are incomplete.

Complete and keen faculties means that the six faculties are whole, with none deficient, and are also sharp and responsive. For example, the eyes see clearly; the ears hear sounds clearly—hence the saying, “keen ears and bright eyes.” The nose clearly detects smells. The tongue clearly distinguishes the five tastes. The body’s sense of touch is also keen. The mind clearly and decisively apprehends dharmas. These are signs of keenness. Bodhisattvas who cultivate this Dharma of dedication attain complete and perfect faculties, along with their beneficial, keen function. The foregoing describes the accomplishment of the Dharma of dedication cultivated by Bodhisattvas.

 

O disciples of the Buddha! This is the Bodhisattva Mahasattva’s fourth dedication: the dedication of reaching all places.

Commentary: Disciples of the Buddha! We have just spoken about the level and state of the fourth dedication—to all places—in the ten dedications of the great Bodhisattvas.

Everyone, we have heard this passage from the sutra. We should learn from this Bodhisattva: keep our feet firmly on the ground and diligently cultivate and practice. We should not hear it and then let it pass, as though hearing the sutra once were all that was required. If we hear it but do not put it into practice, it is just as if we had never heard it. Listening to sutras and hearing the Dharma give us a bright lamp to guide the way; by its light, we can clearly see the great path before us. We must follow that path as we cultivate and practice. Even if you know this path but do not walk it, you will ultimately be unable to reach your destination. If you hope to reach the place you wish to go, then you must faithfully put the teachings into practice, cultivate according to the Dharma, and truly practice with courage, diligence, and vigor.

 

When a Bodhisattva Mahāsattva abides in this dedication of merit, he attains bodily activity that reaches everywhere, for he can universally manifest in all worlds. He attains speech activity that reaches everywhere, for he expounds the Dharma in all worlds. He attains mental activity that reaches everywhere, for he receives and retains all the Dharma taught by the Buddhas. He attains supernatural powers that reach everywhere, for he goes wherever beings’ minds call for him and responds to them. He attains wisdom that accords with realization and reaches everywhere, for he can fully understand all phenomena. He attains the power of retention and eloquence that reaches everywhere, bringing joy to beings in accordance with their minds.

Commentary: The great Bodhisattva practices the Dharma of dedicating merit everywhere. When he cultivates this Dharma-gate, this does not mean that he abides in a motionless, unchanging state of dedication. It can also be said that he single-mindedly focuses on this Dharma-gate, and his mind gives rise to no other thoughts. Sutras often call him a “great” Bodhisattva. “Great” means large and refers to a great Bodhisattva. The word “great” here distinguishes this great Bodhisattva from a Bodhisattva who has only recently aroused the aspiration for enlightenment. He has already aroused the aspiration for great bodhi and cultivated the path for many kalpas. He possesses supreme wisdom, puts great compassion first, and has a compassionate mind that universally liberates sentient beings. He does what is difficult to do, gives up what is difficult to relinquish, and endures what is difficult to bear. He practices the Bodhisattva path everywhere. A Bodhisattva like this is called a great Bodhisattva.

If an ordinary person arouses a great aspiration and cultivates the Bodhisattva practices, showing compassion and patience toward others, yielding to them, willingly giving alms and making offerings, revering the Three Jewels, and diligently learning the Way, then such a person—whether a layperson or monastic—is also called a Bodhisattva. This is called an ordinary Bodhisattva. If they arouse the aspiration and cultivate the path life after life and kalpa after kalpa, they too will become great Bodhisattvas and progress toward attaining the perfect fruit of Buddhahood.

The great Bodhisattva spoken of here has cultivated this Dharma of dedication and attained the great functioning of the three karmas. Although he has not yet realized Buddhahood, he already has hundreds of thousands of millions of emanation bodies, like Avalokiteshvara Bodhisattva: Wherever a thousand seek, in a thousand places comes a response;
Ever serving as a boat to ferry people across the sea of suffering.

This Bodhisattva also attains the karma of the body, going everywhere in a responsive body. In every world, they manifest according to conditions to teach and transform sentient beings. This is the Bodhisattva’s practice of dedicating merit to all places and attaining the wondrous benefits of bodily karma.

He also attains the benefit of speech karma reaching everywhere. The Bodhisattva can expound the Buddha-Dharma throughout all worlds. Throughout the great trichiliocosm, wherever sentient beings may be, they can all hear the Bodhisattva expound the Buddha-Dharma. No matter how far away they are, all sentient beings with an affinity can hear it very clearly, just as they hear the Buddha.

“The Buddha expounds the Dharma with a single voice;
Beings of every kind understand it according to their nature.”

Because the Bodhisattva has cultivated and attained the benefits of speech karma, sentient beings in every world can hear Him expounding the Dharma. Beings of every kind can understand the Dharma He teaches, and even feel that the Bodhisattva is there, expounding the Dharma for them! This is the wondrous functioning of spiritual powers the Bodhisattva has attained in the realm of speech karma. Therefore, it is said that He is able to expound the Dharma throughout all worlds.

Bodhisattvas, in the sphere of mental karma, likewise attain the ability to reach everywhere and retain the Dharma taught by all the Buddhas. They can enter the minds of sentient beings and teach the Dharma there; they can enter the bodies of all sentient beings and dedicate merit on their behalf, causing all sentient beings gradually to turn from evil toward good and bring forth the mind of bodhi. Just as each of us brings forth the mind of bodhi, grows in it day by day, and diligently practices with sincere effort, so the Bodhisattva’s mental karma enters our thoughts. Then our mind of bodhi can grow ever greater, enabling us to retain all the Buddha-Dharma, imprint it deeply in the field of the eight consciousnesses, and never forget it. We remember the sutras, understand the principles of the Buddha-Dharma, and memorize dhāraṇīs. When we can receive them through the body and retain them in the mind, we are receiving the help of the Bodhisattva’s mental karma. This is the wondrous function the Bodhisattva attains in the sphere of mental karma. It is also the Bodhisattva’s cultivation of the Dharma of dedication to all places, accomplishing the sphere of mental karma. Thus the Bodhisattva can retain all the Dharma taught by the Buddhas, benefiting themselves as well as sentient beings. The foregoing explains how Bodhisattvas cultivate the Dharma-gate of dedication to all places and attain the essence of the three karmas.

The Bodhisattva also attains the spiritual power of traversing everywhere, throughout the Dharma Realm and the vast emptiness of space. There is nowhere He cannot enter and go freely. Wherever He wishes to go, He goes; no matter how far away it is, He does not need to take an airplane—He can arrive in a single instant. This is called the spiritual power of traversing everywhere: it is extraordinarily swift and encounters no obstacle whatsoever. In accordance with the thoughts of sentient beings, He observes where they can attain, then appears there in a responsive transformation body to teach and guide them, fulfilling their wishes. Because the Bodhisattva cultivates this Dharma of dedication, He attains the wisdom of realizing things wherever He goes. This wisdom enables people, no matter what difficulties they encounter or how complicated the matter may be, to immediately understand and resolve the difficulty, and to bring things to a successful and perfect conclusion in accord with principle. He not only understands the circumstances that arise, but also understands the principle that all dharmas arise from causes and conditions and cease through causes and conditions. How does the Bodhisattva understand this? It is because He has attained the wisdom of realization. This wisdom is unobstructed, so whatever matter or circumstance arises, He resolves it very quickly. It is like using a sharp knife to cut through a tree: it is severed instantly. The sharp knife is an analogy for the wisdom of realization. The wisdom of realization means that when one encounters a matter, one immediately understands it. The ancients often said: “To see things with awakened clarity is to transcend the world;
to see things in delusion is to fall into samsara.” A sage is called “one who sees things clearly, awakens to them, and transcends the world.” Ordinary people lack the wisdom of direct realization, so when they encounter things, they are confused and do not know how to handle them. They rely on attachment to the self, see things in a distorted way, and act in a deluded and upside-down manner, with unimaginable consequences. One who is skilled at handling affairs meets them and resolves them. Bodhisattvas attain the wisdom of direct realization, understand the true nature of all phenomena, and act with unobstructed understanding.

Bodhisattvas also attain dhāraṇī and eloquence that extend everywhere. They can accord with the wishes of sentient beings and bring them all joy. Dhāraṇī is the Sanskrit word for “retention”: it encompasses all Dharmas and upholds immeasurable meanings. It upholds goodness so that it is not lost, and prevents evil from arising. Eloquence refers to the four unobstructed forms of eloquence, also called the four unobstructed wisdoms: unobstructed eloquence in Dharma, in meaning, in words, and in joyful exposition.

By practicing the Dharma of dedication to all places, Bodhisattvas attain unobstructed eloquence in dhāraṇī. Thus, wherever they teach and transform sentient beings, they accord with the beings’ faculties. They respond to what brings sentient beings joy and guide them, enabling them all to have their wishes fulfilled, to be auspicious and have things go as they wish, and to rejoice greatly.

The minds and natures of sentient beings are all different, just as each person has their own preferences in food. Bodhisattvas satisfy them all and do not disappoint them. Bodhisattvas are truly compassionate: to satisfy sentient beings, they would even enter the hells in their place and undergo suffering, without uttering a single complaint. They hope to see sentient beings rejoice, not to see them sorrowful and suffering.

Those who study the Buddha’s teachings should learn from Bodhisattvas, always remembering to bring joy to others and not thinking about their own likes and dislikes. To learn the Bodhisattva path and cultivate the Bodhisattva practices is to benefit others, not oneself; one must put sentient beings first. If something benefits sentient beings, one should do it courageously. Bodhisattvas never consider whether something benefits them or not. Bodhisattvas are foolish in this way.

The above are the wondrous functions of the three karmas attained by Bodhisattvas who practice the Dharma of dedication to all places.

 

Attain the ability to enter the Dharma realm everywhere, because within a single pore one universally enters all worlds. Attain the ability to pervade all bodies everywhere, because within the body of one sentient being one universally enters the bodies of all sentient beings. Attain the ability to behold all kalpas everywhere, because in each and every kalpa one constantly beholds all the Tathāgatas. Attain the ability to behold every thought everywhere, because in each and every thought-moment all the Buddhas are present before one.

Commentary: Because the Bodhisattva practices the Dharma of dedicating merit everywhere and attains its functions everywhere, He enters deeply into the ten Dharma realms. He can enter all worlds from within a single pore.

The Dharma realm can be divided into ten kinds: the realms of Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas—these are called the four realms of the sages; the realms of gods, humans, and asuras—these are called the wholesome realms; and the realms of animals, hungry ghosts, and hell beings—these are called the three evil realms. Sometimes they are also called the paths of Buddhas, Bodhisattvas, Śrāvakas and Pratyekabuddhas, the wholesome path, and the evil path. Asuras are often born from a mind burdened by anger, arrogance, and suspicion. They greatly enjoy fighting. Male asuras are ugly, while female asuras are beautiful. Among humans, animals, and hungry ghosts, anyone who enjoys fighting, is quick to anger, arrogant, and suspicious may be counted among the asuras. They have the blessings of the gods, but not their virtue, so the asura realm is still considered a wholesome realm.

Because the Bodhisattva practices the Dharma of dedicating merit everywhere, He can freely enter all ten Dharma realms, encounter Buddhas and hear the Dharma, and universally save sentient beings. Most wondrous of all, He can enter all worlds from within a single pore. This is not an illusion, but a state made possible by the Bodhisattva’s cultivation. This is called the state of “perfect interpenetration without obstruction”: the small can manifest the great, and the great can manifest the small; the great and small are unobstructed, principle and phenomena are unobstructed, self and others are unobstructed—in all things, everything is perfectly interpenetrating without obstruction. That is why it says, “Enter all worlds from within a single pore.” Though a pore is small, the worlds of the ten directions within it do not feel cramped. Though the worlds of the ten directions are vast, when they are contained within it, the worlds do not feel large.

He also attains the function of reaching everywhere, entering all the bodies of sentient beings; moreover, from within the body of one sentient being, He can enter all the bodies of sentient beings. The Bodhisattva’s one body enters the bodies of all sentient beings, while the bodies of all sentient beings are also never separate from the Bodhisattva’s one body. This is the state in which self and others are unobstructed.

The Bodhisattva also attains the ability to reach everywhere and see all the kalpas of the three times. Within each kalpa, He continually sees the Buddhas of the ten directions and three times appear in the world, turn the Dharma wheel, and save all sentient beings, finally manifesting the state of entering Nirvana. He sees every one of the eight stages of attaining Buddhahood; there is no state He does not see. This is unobstructed wisdom regarding time.

The Bodhisattva also attains the ability, through each thought, to see everywhere. In every single thought, all Buddhas appear before Him. The subtlest thing in a person is a single thought: often, we do not even know what we are thinking in that moment. But the Bodhisattva who practices the Dharma of dedicating merit everywhere not only knows His own thoughts, but also knows the thoughts of all sentient beings. In every thought—the past thought, the next thought, and the present thought—the Buddhas of the ten directions and three times appear before Him. Thus the Bodhisattva continually sees the Buddhas.

This passage from the sutra describes the great Bodhisattva who practices the Dharma of dedicating merit everywhere. Through the functions of His three karmas, He attains benefits that arise naturally and freely, a state in which benefiting Himself and benefiting others are perfectly interpenetrating without obstruction.

 

O disciples of the Buddha! A Bodhisattva Mahāsattva who has attained the Dedication of Reaching All Places can dedicate roots of goodness in this way.

Commentary: Disciples of the Buddha! In practicing this fourth dedication, one dedicates everywhere, taking all the various roots of goodness one has cultivated, as stated in the sutra passage, and dedicating them to all the Buddhas of the ten directions and three times, to all sentient beings throughout the Dharma realm, to bodhi, the path of awakening, and to suchness and ultimate reality.

 

At that time, Vajra Banner Bodhisattva, relying on the Buddha’s power, surveyed the ten directions and spoke these verses:

Commentary: At that time, Bodhisattva Vajra Banner, relying on the Buddha’s majestic power, surveyed the ten directions and spoke in verse, saying:

 

Within and without, all the worlds
Bodhisattvas are all unattached
They do not abandon the work of benefiting sentient beings
The Great Being practices wisdom in this way

Commentary: After Bodhisattva Vajradhvaja finished expounding the fourth dedication, the dedication of the Dharma to all places, he then, relying on the great spiritual power of the Buddhas in the ten directions—Vairocana Buddha, Shakyamuni Buddha, and all the Buddhas, the World-Honored Ones—surveyed the conditions of sentient beings throughout the worlds of the ten directions, as well as the responses of the Bodhisattvas in the Dharma assembly. He then used verses to restate the essential meaning of the prose passage above, for the benefit of all sentient beings in later ages, including us today, so that it would be easy to understand.

When the Bodhisattva practices the Dharma of dedication to all places, He can reach everywhere within and beyond all worlds. Within are body and mind; beyond are all the worlds. Extending to the ends of space and throughout the Dharma Realm, when the Bodhisattva faces such vast realms, within there are no body and mind, and beyond there are no worlds. This is because the Bodhisattva clings to nothing—not to His own body and mind, and even less to the realms of all worlds. Although He clings to nothing, He never forgets sentient beings. For their benefit, He diligently cultivates the Way, compassionately cultivates wisdom, and does not abandon the wholesome deeds of practicing for the benefit of sentient beings. The Bodhisattva’s practice and aspiration are to find ways for sentient beings to gain benefit, and to use wisdom and skillful means to teach and transform them.

 

All the lands of the ten directions,
All are without reliance, without a place to abide.
Not grasping at life or any other such dharmas,
Nor falsely giving rise to any distinctions.

Commentary: Throughout all the immeasurable and countless lands in the worlds of the ten directions, Bodhisattvas neither depend on nor become attached to any land, nor do they grow weary of any land or insist on abiding forever in a single one. They travel throughout every Buddha land in the ten directions, yet do not cling to what they possess. Bodhisattvas do not covet fame, reputation, profit, or offerings, and they certainly do not practice the five improper livelihoods, using them as a means of supporting themselves. The five improper livelihoods are ways in which monastics use improper methods to skillfully swindle wealth from others in order to live.

Five kinds of wrong livelihood:

1. Falsely manifesting strange signs.
2. Proclaiming one’s own merits.
3. Divining auspicious and inauspicious signs.
4. Speaking loudly to display one’s authority.
5. Speaking of benefits to stir people’s minds.

The Bodhisattva does not casually give rise to deluded thoughts, develop a discriminatory attitude toward people, or form one-sided views about matters. The Bodhisattva practices the Dharma-gate of dedication everywhere; therefore, they never cling to any support, adopt a wrong livelihood, or foolishly give rise to discriminating thoughts.

 

Universally embracing all within the worlds of the ten directions,
All sentient beings, without exception;
Contemplating that their essential nature has no existence,
Skillfully dedicating merit everywhere.

Commentary: A Bodhisattva liberates living beings without discriminating between those near or far, good or evil, beautiful or ugly, and without feelings of love or hate. Instead, the Bodhisattva embraces all living beings throughout the worlds in the ten directions with an equal regard. In the Bodhisattva’s mind there is no thought such as: “This living being is not a friend of mine, so I will leave them and liberate them later; that living being is evil, or has not treated me kindly in the past, so I will liberate them later; or that other living being is unpleasant to look at, too ugly, so I will not liberate them; or they are too poor and will make no offerings to me, so I will not liberate them either.” A Bodhisattva has no such selfish attitude of judging some as good and others as bad. The Bodhisattva embraces and sustains all living beings, abandoning none without liberating them. Why does a Bodhisattva practice the Bodhisattva path? To benefit and teach all living beings, hoping that every one of them will attain the Buddha Way. Thus, no one is left over—not even one is left behind. A Bodhisattva observes that every living being has Buddha-nature, and that no being has a different essential nature. The Bodhisattva skillfully cultivates the Dharma of dedication everywhere, wishing to dedicate the roots of goodness and merit cultivated by the Bodhisattva to living beings, so that they may attain the Buddha Way soon. Yet the Bodhisattva does not become attached to the merit dedicated to living beings; a Bodhisattva has no such attachment. At the Diamond Sutra assembly, the Buddha said to Subhuti and the great assembly: “I liberate all living beings. Yet after I have liberated all living beings, there is not a single living being who has truly been liberated.” This means not clinging to appearances: liberating living beings on a vast scale without becoming attached to one’s own merit.

 

Universally encompassing conditioned and unconditioned dharmas
No false thought arises among them
Likewise with worldly dharmas
The Lamp Illuminating the World understands it thus.

Commentary: Great Bodhisattvas who resolve to cultivate the Bodhisattva practices do not cultivate just one kind of Dharma method, as some ordinary people do when they insist on choosing a method suited to themselves. Bodhisattvas have understood the principle of the true nature of all dharmas, and so they embrace all dharmas. They make no distinction between conditioned dharmas, worldly dharmas, and defiled dharmas, on the one hand, and supramundane dharmas, unconditioned dharmas, and undefiled dharmas, on the other. They thoroughly understand all dharmas and know that the Buddha-Dharma is not separate from worldly dharmas. They do not give rise to doubts or deluded, discriminating thoughts regarding conditioned and unconditioned dharmas. They regard worldly dharmas with equal regard. If a person cannot fully practice the worldly right Dharma—the Ten Wholesome Deeds—how could they practice the unconditioned, supramundane Dharma? It is often said: “Before attaining Buddhahood,” Before becoming humane.” The human path is a worldly conditioned dharma. The Bodhisattva views worldly conditioned dharmas equally. He regards the right Dharma of the ten wholesome deeds and the human path. “The lamp shining upon the world” means that the light of the great lamp, like the Buddha, shines throughout the world, dispels the world’s darkness, and becomes the light of the world. Bodhisattva Vajradhvaja says: The Buddha, too, awakened through this principle.

 

All the deeds and practices cultivated by Bodhisattvas
The superior, middle, and inferior grades, each distinct
All are dedicated through roots of goodness
To all the Tathagatas of the ten directions

Commentary: This Bodhisattva practices the Dharma of dedicating merit everywhere. All the various deeds he cultivates are wholesome merits. These wholesome merits are the merits of the Ten Wholesome Deeds, which have three grades: superior, middling, and inferior. If one cultivates the Ten Wholesome Deeds extensively, one will attain the superior-grade merit of the Ten Wholesome Deeds. If one cultivates the middling-grade Ten Wholesome Deeds, one will attain the middling-grade merit of the Ten Wholesome Deeds. If one cultivates the lesser Ten Wholesome Deeds, one will attain the inferior-grade merit of the Ten Wholesome Deeds. Therefore, everyone must be careful at all times with their speech and actions; a single moment of carelessness can plant the seeds of evil. If every thought is wholesome, one plants the seeds of goodness. Do not think that a small good deed is not worth doing. Accumulating countless small good deeds can also become great merit. The Bodhisattva dedicates all the roots of goodness and merit he has cultivated to all sentient beings, dedicates them to all sentient beings in the ten directions, and dedicates them to all the Buddhas, the World-Honored Ones, in the ten directions. In the Bodhisattva’s mind, there is never a moment when he forgets to benefit sentient beings or to honor the Buddhas.

 

Bodhisattvas dedicate [their merit] toward the other shore
Following the Tathāgata, they learn and all attain accomplishment
Always skillfully contemplating with wondrous wisdom
Perfectly endowed with the supreme Dharma among humankind

Commentary: Bodhisattvas practice this Dharma-gate of dedication for the sake of liberating all sentient beings. They hope that sentient beings throughout the Dharma Realm will receive their benefits and, together, attain liberation and reach the other shore. They constantly follow the Buddhas in studying the supreme and wondrous Buddhadharma, attaining accomplishment in all of it. They use the practices they have perfected to teach and transform sentient beings, enabling them to learn Buddhadharma as well and attain accomplishment themselves. Bodhisattvas always skillfully apply the wondrous wisdom they have cultivated to reflect with right mindfulness on the true aspects of all dharmas and on the practice of the six pāramitās and myriad practices, discerning whether these accord with the Buddhas’ intentions. By diligently cultivating such practices, Bodhisattvas become endowed with the supreme wondrous Dharma among humankind and bring their merit and virtue to perfection.

 

Purely dedicate wholesome roots universally
Benefit the deluded multitudes, never forsaking them
Cause all sentient beings
To become the unsurpassed lamp that illumines the world.

Commentary: What are pure wholesome roots? They are wholesome roots cultivated through worldly practices that are wholly pure, with not the slightest admixture of defiled roots. All worldly dharmas—even when brought to the highest good and perfection—are entirely free of defilement.

Those who practice the path and wish to attain Buddhahood must pass through three great asamkhyeya kalpas. They must continue learning and practicing, life after life and kalpa after kalpa, without interruption, before they can completely eradicate defilement, habitual tendencies, and ignorance and fully attain the pure fruit of Buddhahood.

The Bodhisattva practices the dedication of merit. Having cultivated the path through countless kalpas, the Bodhisattva has perfected pure wholesome roots. The Bodhisattva dedicates these pure wholesome roots, which have been cultivated and perfected, universally for the sake of all sentient beings.

“The multitude of the deluded” is another term for sentient beings. All sentient beings are deluded and unaware; confused and upside down, they cannot distinguish black from white and cannot tell right from wrong. They are not few in number, but countless, which is why they are called “the multitude of the deluded.”

The Bodhisattva is greatly compassionate and thinks of sentient beings with single-minded concern. Seeing them deluded and unaware, upside down and sinking into suffering, the Bodhisattva never abandons them. The Bodhisattva dedicates wholesome roots to them and teaches and transforms them, enabling those countless beings to realize that “the sea of suffering is boundless, but turning back is the shore.” They can all end birth and death, leave the cycle of rebirth, and reach the other shore of Nirvana.

The Bodhisattva further wishes for sentient beings to accomplish the unsurpassed path and, in the future, realize the enlightenment of Buddhahood, so that the light of wisdom may shine throughout the world like a bright lamp illuminating the age and dispelling the world’s darkness.

 

Never has he discriminated among or grasped at sentient beings;
Nor has he deludedly thought of the various Dharma;
Though in the world, he remains free of defilement and attachment;
Nor does he abandon any sentient beings;

Commentary: This great Bodhisattva practices the Dharma of dedication. With compassionate eyes, he looks upon sentient beings and teaches them with an impartial mind, making no distinctions and showing no preference. He does not say, “This sentient being bowed to me once, so I am pleased with them and will teach them,” while ignoring and refusing to teach another sentient being who has not bowed to him. He gladly welcomes and guides all sentient beings with whom he has a connection, and teaches them all. He does not give rise to a discriminating mind, nor does he cling to the mark of sentient beings.

The Bodhisattva has never doubted the Dharma. He uses his wondrous wisdom to observe the Dharma, and contemplates all dharmas with right mindfulness. With the right Dharma, he teaches all deluded sentient beings. Although the Bodhisattva lives in the world alongside ordinary people and among the laity, he is not attached to worldly circumstances. Although he accommodates sentient beings, he is not tainted by their habitual tendencies. Although he diligently cultivates the pure conduct, he does not therefore abandon sentient beings, retreat into the depths of mountains and forests, and become one who seeks only his own liberation and goodness.

Therefore, it is said that he does not abandon any beings endowed with consciousness. “Beings endowed with consciousness” is another name for sentient beings. The Bodhisattva lives in the world, yet his mind transcends it, like a flower growing in a well, unstained by worldly dust.

 

Bodhisattvas always delight in the Dharma of quiescent cessation,
By following it, they attain the realm of Nirvana
Yet they do not abandon the path of sentient beings
Thus they attain such wondrous wisdom

Commentary: The Dharma that a Bodhisattva cultivates is the tranquil, unconditioned Dharma. The thoughts in the Bodhisattva’s mind constantly manifest a naturally tranquil state; hence it is said that “the eight winds cannot move them”—they are never shaken by external circumstances. The Bodhisattva delights in cultivating the Dharma of tranquility, and delights even more in abiding in tranquility.

Even so, the Bodhisattva does not forsake sentient beings, but wishes to liberate them. Yet sentient beings’ faculties are not all the same, so the Bodhisattva must use all kinds of methods and skillful means to guide and embrace them, adapting to their faculties and teaching them with suitable expedient methods. In this way, the Bodhisattva gradually leads deluded beings onto the path of the true Dharma, teaching them to give rise to faith, aspire to bodhi, and learn to practice the conduct of a Bodhisattva. Ultimately, the Bodhisattva can help them understand the principle of non-arising and non-ceasing, attain the ultimate state of Nirvana, and realize Nirvana’s four virtues: permanence, bliss, true self, and purity.

The Bodhisattva does not forsake sentient beings. Sentient beings encompass the six realms: the heavens, humans, and asuras—the three good paths—and animals, hungry ghosts, and hell beings—the three evil paths. The Bodhisattva does not liberate only beings in the three good paths, but does not forsake those in the three evil paths either. Sentient beings give rise to delusions and create karma, and thus transmigrate through the six realms. To liberate them, the Bodhisattva also follows them into the six realms and sinks into samsara with them. Only after helping these beings reach the far shore of liberation does the Bodhisattva go to liberate other beings. The Bodhisattva’s body moves through the cycle of rebirth along with them, but the Bodhisattva’s aspirations are never defiled, because the Bodhisattva has attained great wisdom—the subtle, unsurpassed great wisdom.

 

The Bodhisattva has never discriminated karma
Nor clings to any karmic results
All worlds arise from conditions
Without departing from causes and conditions, one sees all phenomena

Commentary: Bodhisattvas do not shy away from hardships in their practice. Wishing to save and deliver sentient beings, they do not cling to the karma and retribution that befall their own bodies. They cherish compassion and act without attachment, never hoping to receive a good reward; only then do they practice the Bodhisattva path. When a practitioner is able to attain the Bodhisattva fruit, their three karmic actions have long since been purified, and everything they do is wholesome karma. Everything in the world arises from causes and conditions. At that time, Shakyamuni Buddha taught the great disciples, explaining the arising and cessation of dharmas with great clarity and certainty. Many disciples thereby understood the principles the Buddha had expounded and attained the fruit of Arhatship. For example:

“All phenomena arise from causes and conditions;
All phenomena cease through causes and conditions.”

“All conditioned phenomena
Are like dreams, illusions, bubbles, and shadows.”

“Like dew, and like lightning,
contemplate in this way.”

Again, it is said:

“Phenomena arising from causes and conditions,
I say, are emptiness.
They are also called provisional designations,
And also called the meaning of the Middle Way.”

The Great Bodhisattva cultivates the Dharma of Dedication of Merit. Having thoroughly understood this principle, He brought forth the great Bodhi mind and cultivated this Dharma door of dedication. If every practitioner clearly understands that apart from causes and conditions, one cannot see the principles of the Buddhas, and lets go of all attachments, then naturally they too will become Bodhisattvas.

 

Penetrating deeply into all such realms,
Without giving rise to discrimination within them,
The Tamer of All Beings,
Clearly understands here how to dedicate merit.

Commentary: The Great Bodhisattva practices the Dharma of dedication. Having entered deeply into the realm of quiescence, as described earlier, and clearly understanding that the characteristics of all dharmas are empty, he does not give rise to discriminating thoughts about conditioned or unconditioned dharmas. “The Tamer and Guide of all beings” means that this Bodhisattva, who practices the Dharma of dedication, is a Tamer and Guide, a great spiritual benefactor who steers and leads beings, and a teacher who instructs them in the Path. The Bodhisattva clearly understands all kinds of dharmas and attains unobstructed, penetrating wisdom, acting freely and spontaneously. He dedicates these roots of goodness and merits to all beings, dedicates them toward unsurpassed Bodhi, and dedicates them toward ultimate reality.

 

— oOo —

The Fifth Dedication of Boundless Merit

O disciples of the Buddha, what is the Bodhisattva Mahāsattva’s dedication of the inexhaustible treasury of merit?

Commentary: After Bodhisattva Vajra Banner finished explaining the fourth of the Ten Dedications, he once again called out, “Disciples of the Buddha!” Then he introduced the fifth dedication. Everyone, do you know what is meant by a great Bodhisattva’s practice of dedicating the inexhaustible treasury of merit? I will explain it to you now.

 

O son of the Buddha! This Bodhisattva Mahāsattva generates roots of goodness from repenting and eliminating all grave karmic hindrances; from paying homage to all Buddhas of the three times; from urging all Buddhas to teach the Dharma; and from hearing the Buddhas teach the Dharma, diligently cultivating it, and realizing inconceivable, vast realms. The Bodhisattva generates roots of goodness by rejoicing in all the roots of goodness possessed by all Buddhas and all sentient beings of the past, future, and present; in the roots of goodness attained by the assemblies of Bodhisattvas through diligently cultivating the inexhaustible roots of goodness of all Buddhas of the past, future, and present; and in the roots of goodness born when the Bodhisattvas know that the Buddhas of the three times attain perfect enlightenment, turn the wheel of the true Dharma, and tame sentient beings, and give rise to a mind of rejoicing. The Bodhisattva generates roots of goodness by rejoicing in all such roots of goodness: those arising from the Buddhas of the three times, from the time they first aroused the aspiration, cultivated the Bodhisattva practices, and attained supreme perfect enlightenment, up to their manifesting entry into Parinirvāṇa; and those arising while the true Dharma remains in the world after their Parinirvāṇa, until it is finally extinguished.

Commentary: Bodhisattva Vajra Banner once again called out to the Buddha’s disciples gathered in the Dharma assembly, then began expounding the fifth dedication practice, the Inexhaustible Treasury of Merit. He said: “How does this great Bodhisattva cultivate this practice of dedication? He uses repentance to eradicate all heavy karmic obstructions, thereby giving rise to roots of goodness and dedicating them to sentient beings throughout the Dharma Realm.

“To repent is to recognize the faults one has committed and disclose them before the Buddha. To reform is, having recognized those faults, to change one’s ways and not commit them again, and to cultivate with purity. That is why the two words ‘repentance and reform’ are often used together. In Buddhism, ceremonies of repentance and reform are often held: everyone recites repentance sutras and bows to the Buddha, hoping to eliminate karmic obstructions, repent of their faults, and renew themselves.

“Whether they have left home or remain at home, the Buddha’s disciples must each day repent before the Buddha and purify their own minds as they cultivate. ‘Karma’ here refers to all evil karma, which can be a very powerful obstruction. Take listening to a Dharma Master lecture on a sutra as an example: although your body is in the Buddha hall, you do not pay wholehearted attention to the lecture. Your thoughts wander, you entertain false thoughts, or you look at another book. All of this becomes a karmic obstruction and is also contrary to the law of cause and effect.

“An obstruction is something that makes people ignorant, preventing them from giving rise to wisdom, much less to roots of goodness. If you do not repent, the obstruction cannot be eliminated. If you want to give rise to wisdom and roots of goodness, you must sincerely repent before the Buddha.” This great Bodhisattva cultivates this practice of dedication. He never forgets to repent of all kinds of karmic obstructions, thereby giving rise to wisdom, increasing his roots of goodness, and dedicating them to sentient beings, thus bringing to completion an inexhaustible treasury of merit. This inexhaustible merit is like a treasure store; it may also be said to be hidden within a precious treasury. It is all inexhaustible merit. Throughout the entire Dharma realm, within boundless realms, the Bodhisattva dedicates the roots of goodness he has cultivated whenever and wherever appropriate, and thereby brings to completion an inexhaustible treasury of merit.

The Great Bodhisattva who cultivates this practice of dedication is always reverent toward all Buddhas of the ten directions and three times, and never fails to give rise to a mind of respect. With the utmost sincerity of body and mind, he places his five limbs on the ground, deeply enters the nature of Dharma, and bows to the World-Honored Buddhas of the ten directions and three times—past, present, and future—to eradicate the hindrance of arrogance. He also represents all sentient beings in the worlds of the ten directions in bowing to the Three Jewels: Buddha, Dharma, and Sangha. Through this kind of practice, the Bodhisattva gives rise to inexhaustible roots of goodness and dedicates them.

The Bodhisattva also constantly entreats the Buddhas, asking them, out of compassion for sentient beings, to remain in the world, turn the Wheel of Dharma, and teach and transform sentient beings, so that sentient beings may always hear the True Dharma, leave suffering, and attain happiness. By entreating the Buddhas to teach the Dharma and remain in the world, he obtains an inexhaustible treasury of merit.

After hearing the Buddha expound the Dharma, the Bodhisattva practices in accordance with it and is also courageous and vigorous, diligently cultivating the Buddhadharma. If one merely listens without putting it into practice, one will not obtain any benefit. Because the Bodhisattva listens with single-minded attention and diligently practices in accordance with the Dharma, he is able to comprehend it. When comprehension arises, inconceivable realms—vast and expansive realms—may manifest before him. These realms are not something ordinary people can contemplate with their minds or express or describe in worldly language; they arise naturally from the actual accomplishment of the work of cultivation. When one’s practice reaches a certain level, inconceivable realms, vast and without boundaries, will appear; at that time, one will understand those realms. Through such practice, immeasurable and boundless roots of goodness arise within them. In this way, the Bodhisattva listens to the Buddha expound the Dharma, diligently cultivates, obtains an inexhaustible treasury of merit, and dedicates it.

The Bodhisattva also regards equally and rejoices in the roots of goodness cultivated by the Buddhas of the past and by all beings of the past; the roots of goodness cultivated by the Buddhas of the future and by all beings of the future; and the roots of goodness cultivated by the Buddhas of the present and by all beings of the present. Whether they are Buddhas or beings, the Bodhisattva regards them all equally, rejoices in them, and is glad. Because the Bodhisattva is able to rejoice in this way, His mind is certainly broad and gentle, and He will not give rise to jealousy or anger. Through cultivating this meritorious practice of rejoicing, the Bodhisattva brings forth roots of goodness and obtains an immeasurable treasury of merit.

The roots of goodness possessed by all the Buddhas of the ten directions and the three periods of time—the past, future, and present—are inexhaustible and numberless. The Bodhisattvas of the ten directions and three periods of time attain an inexhaustible treasury of merit. When each Buddha of the ten directions and three periods of time attains Perfect Enlightenment, He will certainly turn the great wheel of the Dharma and expound the true Dharma, causing all beings to have their bodies and minds brought under control. Even stubborn beings are brought under control and made to accord with reason and the Dharma.

The Bodhisattva comprehends all those wholesome deeds, skillful means, and Dharma-gates for teaching and transforming beings. He also gives rise to a joyful mind and rejoices in the Buddhas’ turning of the great wheel of the Dharma. In this way, He brings forth all kinds of roots of goodness and attains an inexhaustible treasury of merit.

From the time they first aroused the aspiration, the Buddhas of the three times cultivated the Bodhisattva path, practicing the six pāramitās and the myriad practices of Bodhisattvas, undertaking arduous and difficult austerities to liberate all sentient beings. Only after passing through countless kalpas and bringing their practice to perfection did they attain supreme, perfect enlightenment and realize Buddhahood. Having become Buddhas, they taught and transformed sentient beings until they manifested their entry into Nirvāṇa. This means that the conditions for their teaching and transforming sentient beings in this realm could be said to have been fulfilled, and so they manifested their entry into Nirvāṇa and passed away. After the Buddha manifested his entry into Nirvāṇa and departed from the vast human world of sentient beings, the True Dharma remained in the world for a time, then gradually entered the period of the Declining Dharma, until finally the Buddha’s Dharma disappeared entirely. Throughout this course, the various realms and circumstances underwent distinct changes in both time and space. The Bodhisattva rejoices in all who practice this Dharma of dedication, thereby giving rise to the roots of goodness of rejoicing and perfecting an inexhaustible treasury of merit. As Bodhisattvas practice, they do not neglect repentance, worship and praise, rejoicing, and dedication during any of the six periods of day and night; thus they accomplish immeasurable merit.

 

The Bodhisattva thus contemplates the inconceivable realms of all Buddhas and his own realm, up to the unobstructed realm of enlightenment. All roots of goodness, so vast, immeasurable, and diverse, whatever has been accumulated, believed and understood, rejoiced in, brought to perfection, accomplished, practiced, obtained, known and perceived, received and maintained, or increased, are all dedicated to adorning the lands of all Buddhas, as in the boundless kalpas of past ages.

Commentary: When a Great Bodhisattva practices this Dharma of dedication, he recollects the inconceivably many realms of the Buddhas. Such recollection is not merely mental mindfulness or verbal recitation; it also encompasses the meaning of contemplation. The Bodhisattva rightly recollects and reflects upon the Buddhas’ immeasurable and countless roots of goodness and meritorious qualities, contemplating them and attaining wondrous, supreme realms. With his wondrous, supreme wisdom, the Bodhisattva deeply enters into recollection of the Buddhas’ realms.

The Bodhisattva also recollects and contemplates all that he has done in the past and present, including agreeable and disagreeable phenomena. But he knows that these realms are all illusory manifestations, unreal, and therefore they never cause him to give rise to craving or attachment, nor do they give rise to anger and aversion. Even when he attains unobstructed wisdom of the realms through bringing forth the bodhi mind, the Bodhisattva gives rise to neither a sense of gain nor a sense of loss.

In this way, he accomplishes boundless abundance and an inexhaustible treasury of roots of goodness and meritorious qualities, encompassing all kinds of immeasurable and vast realms. As the Bodhisattva practices the Dharma of dedication, he dedicates all the various roots of goodness he has accumulated; all the roots of goodness that come from deep faith in and understanding of the Dharma; all the roots of goodness, great and small, in the cultivation of which he has rejoiced along with the Buddhas and Bodhisattvas of the ten directions and the three periods of time, and beings throughout the Dharma Realm; all the roots of goodness from practicing the Six Perfections and myriad practices, fully endowed with merit and completely perfected; all the roots of goodness accomplished through practicing Dharma methods; all the roots of goodness gained through cultivating various practices; all the wondrous, supreme roots of goodness attained through cultivation and realization; all the roots of goodness gained through understanding and awakening to the Dharma nature; all the roots of goodness gained through accepting the Buddhas’ teachings and putting them into practice; and all the roots of goodness that have grown. The Bodhisattva dedicates them all to beings throughout the Dharma Realm, dedicates them toward bodhi and the path to awakening, dedicates them toward true suchness and ultimate reality, and uses them to adorn the Buddha lands in the ten directions and the Buddhas’ places of enlightenment.

 

All worlds, all the places where the Tathāgatas practice—that is to say, immeasurable and innumerable Buddha-world systems, known by the wisdom of the Buddhas, recognized by the Bodhisattvas, and embraced by great minds; the adornment of Buddha-lands.

Commentary: When a Great Bodhisattva cultivates this Dharma door of transference, the Bodhisattva transfers merit not only to the lands of the Buddhas of the present, but also to all worlds throughout the boundless, immeasurable eons of the past, to the places of practice of the Buddhas in the worlds of the ten directions, and to the places where the Buddhas have appeared. That is, the Bodhisattva sincerely transfers merit to the countless kinds of Buddha-worlds, to all beings in the Dharma realm, toward unsurpassed Bodhi, and toward the ultimate reality of suchness. In every place known by the wisdom of the Buddhas, known by the wisdom of the Bodhisattvas, or embraced and received by the mind of great Bodhi and great compassion, the Bodhisattva adorns the Buddha-lands of the Buddhas in the ten directions.

 

What flows from and is brought forth by pure karmic conduct arises in accordance with sentient beings. It is manifested through the Tathāgata’s spiritual power, brought to fruition by the pure karma of the Buddhas’ appearance in the world, and brought forth by the wondrous practices of Bodhisattva Samantabhadra. All the Buddhas attain enlightenment therein and manifest various sovereign spiritual powers.

Commentary: Pure karma means undefiled karma. It arises from cultivating the six perfections and the myriad practices. Through pure karmic conduct, one attains enjoyment for oneself—that is, one benefits oneself. This pure karmic conduct is what flows forth, like pure water flowing from a spring. The Buddhas and Bodhisattvas use the pure karmic conduct they have cultivated to benefit themselves and others. They use it to teach and transform sentient beings and rescue them from the sea of suffering. In accordance with sentient beings’ karmic conditions, they also help bring about and increase their own pure karmic conduct. This is like digging a pond and channeling a source of pure water into it.

Thus, the pure karmic conduct of the Buddhas and Bodhisattvas is all accomplished through cultivating pure, undefiled practices and transforming sentient beings. In the ninth of Bodhisattva Samantabhadra’s Ten Great Vows, the sutra says: “When Bodhisattvas benefit sentient beings with the water of great compassion, they will thereby attain unsurpassed, perfect enlightenment. Therefore, bodhi belongs to sentient beings; without sentient beings, all Bodhisattvas would ultimately be unable to attain unsurpassed, perfect enlightenment.”

From this, we can know that when Bodhisattvas transform sentient beings, they accomplish an augmenting condition. Pure karmic conduct is what flows forth; the augmenting condition is what is drawn forth. When Bodhisattvas cultivate pure karmic conduct, they widely liberate sentient beings and thereby give rise to the undefiled Dharma. This is also the manifestation of the Buddha’s spiritual power; it is also accomplished through cultivating pure, transcendent karma; and it is also the wondrous practice that Bodhisattva Samantabhadra brings forth. All the Buddhas of the three times in the ten directions attain the unsurpassed path through pure karmic conduct: they become Buddhas, perfect the path of awakening to bodhi, and manifest all kinds of spiritual powers, great majesty and virtue, and freedom.

 

Until the end of future time, all Tathagatas, Worthy Ones, Perfectly and Universally Enlightened Ones, abiding throughout the Dharma realm, will attain the Buddha Path and obtain Buddha lands adorned with every purity, adornment, and virtue. The entire Dharma realm and realm of space, boundless and limitless, uninterrupted and inexhaustible, all arise from the Tathagata’s wisdom.

Commentary: In the inexhaustible kalpas of the future, all the Tathagatas—an incalculable number of Tathagatas—will, in those kalpas, perfect their practices, attain Perfect, Complete Enlightenment, and realize Buddhahood. Their Dharma bodies will fill all of space and pervade the entire Dharma realm. They will teach and transform sentient beings, who will likewise attain the Buddha Way. The lands of all Buddhas will be made supremely pure, and all their excellent, wondrous adornments will make the Buddha lands pure and magnificent. Throughout the entire Dharma realm and the realm of space, there are no boundaries or distinctions of long and short; they are difficult to fathom. They cannot be severed, nor will they ever come to an end, for those Buddha lands all arise from the supreme, wondrous realms within the Buddhas’ marvelous wisdom, and thus become pure and magnificent Buddha lands.

 

Adorned with immeasurable wondrous treasures, namely: the adornment of all fragrances, the adornment of all flowers, the adornment of all garments, the adornment of all treasuries of merit, the adornment of all the powers of the Buddhas, and the adornment of all Buddha-lands. The place where the Tathagata dwells is inconceivable; within it dwell pure assemblies bound by past affinities and sharing the same practice.

Commentary: Above, it says that the pure, majestic Buddha lands, extending throughout empty space and the entire Dharma realm, are innumerable, boundless, unceasing, and inexhaustible. They all arise from the wisdom of the Buddhas of the ten directions. Countless wondrous treasures and all kinds of beautiful, unimaginable jewels adorn these lands. Such things as precious fragrances, exquisite flowers, and fine jeweled garments are used to adorn the Buddha’s place of awakening. There is also the treasury of the Buddhas’ merit, together with the spiritual powers and ten kinds of great majestic virtues of the Buddhas, all of which adorn it. The lands of the Buddhas of the ten directions are all pure and majestic in this way.

The supreme lands described above possess perfect merit and virtue. Only a Buddha, complete in blessings and wisdom, can dwell in and sustain them; other assemblies of Bodhisattvas cannot dwell there. Hence they are called “the abode of the Tathāgata.” Besides this, there are also innumerable Bodhisattvas and pure assemblies. They are all disciples of the Buddha from past lives and ages who have karmic ties with the Buddha, great sages who cultivated pure practices alongside the Buddha and dwell with him in his supreme, pure, and majestic place of awakening.

“Companions bound by karmic affinity” refers to fellow practitioners who live together in one place to cultivate the Way. For example, at Gold Mountain Monastery, there are many disciples of the fourfold assembly. Everyone lives together in the monastery, practices together morning and evening, reads and recites the sutras, bows to the Buddha and upholds mantras, and meditates in seated meditation. Each person diligently strives forward during all six periods of the day and night, without the slightest thought of slackness or laziness. This is no chance meeting. In the past, over countless lifetimes, they practiced together through many kalpas; and in future lives, they will continue to practice together until they all realize bodhi and the enlightened path and perfect Buddhahood. Therefore, everyone should cherish this karmic affinity of practicing together, live in harmony, and help one another. That is the meaning of “companions bound by karmic affinity.” Those who cultivate and study the Buddha’s Way must keep their thoughts and actions upright at all times, without mixed thoughts, falsehood, hypocrisy, or deceit. Not even the slightest trace of these should remain; otherwise, the mind dedicated to cultivating the Way will become scattered.

When we first set our minds on the Way, we should do a little once we know a little. Whatever we can do is good; we should make progress gradually. Whatever little we manage to cultivate is good. We must be practical and not put on a show of cultivation or crave an empty reputation.

To study and cultivate the Buddha’s Way in accordance with the teachings is our own responsibility. It is not for outsiders to see, nor should we be people who crave fame. Therefore, we should have fellow practitioners who share a karmic affinity and live together, cultivating pure conduct and avoiding defiled karma. If everyone is upright and untainted, and creates pure karma, then there will be no selfishness, no self-serving thoughts, no greed, no anger, and no delusion. With such good qualities, one’s karma is called pure.

The Way must be practiced in order to be attained. You must diligently cultivate pure conduct to realize the true path. It is not enough merely to speak with your mouth; you must put it into practice. A yard’s worth of talk is not as good as a foot’s worth of action. The pure assembly cultivates pure conduct, relies on virtuous spiritual friends, and dwells together in one practice center. They gather morning and evening, practice and investigate together, and regularly exhort, admonish, and encourage one another in pursuit of the unsurpassed path.

 

In future ages, they will attain perfect enlightenment. All that is accomplished by the Buddhas cannot be seen by the world; only Bodhisattvas with pure vision can behold it. These Bodhisattvas possess great majesty and virtue, have deeply planted wholesome roots, and know that all dharmas are like illusions and transformations. They universally practice the pure deeds of Bodhisattvas, enter inconceivable samādhis of sovereign freedom, and skillfully employ expedient means to carry out the Buddha’s work. They emit the light of the Buddhas, illuminating the worlds everywhere without limit.

Commentary: Those who purify themselves and cultivate the Buddha’s path, if they truly and diligently cultivate pure wholesome deeds, will certainly attain the fruit of Buddhahood and Perfect Awakening after many kalpas. If they do not diligently cultivate pure wholesome practices, then even if they shave their heads, leave home, and become monks or nuns lifetime after lifetime, their wish to become Buddhas will be fulfilled very slowly.

Although a person cultivating the Way must be courageous and diligent in their own practice in order to attain Perfect Awakening, they must also rely on the blessing and support of all the Buddhas to attain the fruit of Buddhahood, the bodhi and path of awakening. Hence, it speaks of the attainments of all the Buddhas. Only transcendent sages can understand that realm; ordinary people cannot see or recognize it. Only a Bodhisattva’s pure eye can perceive that realm, for Bodhisattvas cultivate the Bodhisattva path and have attained the five eyes and six spiritual penetrations. The pure eye is the pure eye of wisdom; only with the pure eye of wisdom can one perceive that realm.

Great Bodhisattvas know and understand that realm. They are endowed with great awesome virtue and great spiritual powers. Such spiritual powers and awesome virtue are not obtained by chance or easily. They are attained through having performed many good deeds in past lives and having deeply cultivated great roots of goodness. Hence, it says, “planted in the past.”

Bodhisattvas know that all dharmas are like illusions and false appearances. Like magical transformations, they arise through the coming together of causes and conditions; they are illusory and have no true intrinsic nature. Although Bodhisattvas understand that all dharmas are without characteristics, they nevertheless everywhere cultivate the pure practices of the Bodhisattva path.

The great Bodhisattva who practices this Dharma of transference of merit can enter a wondrous, supreme and inconceivable samadhi of sovereign mastery, one that cannot be expressed in words. Skillfully using His great wisdom and skillful means, He teaches and transforms sentient beings according to circumstances. Every gesture, action, and word—and every instance of walking, standing, sitting, or lying down—wherever the Bodhisattva manifests, is an exposition of the Dharma. He widely liberates sentient beings and carries out great works of the Buddha. His radiance, like that of the Buddha, shines throughout all worlds in the ten directions, without limit or boundary.

 

All the Buddhas, the World-Honored Ones, who are present are likewise so. They adorn worlds with immeasurable forms and appearances, immeasurable light and colors, all brought to completion through merit and virtue; with immeasurable fragrances, immeasurable treasures, immeasurable life spans, countless adornments, countless palaces, and countless sounds. In accordance with the conditions and affinities of all good spiritual friends, they manifest every adornment of merit and virtue, without end.

Commentary: At present, all the Buddhas adorn this world based on the way the Buddhas of the past adorned and cultivated this world; therefore, they too adorn the world in the same way. The countless forms, countless appearances, countless rays of light, and countless colors—all these radiant forms and colors, innumerable beyond number, are brought to fruition through the accumulated merits of the Bodhisattvas’ practice. There are also countless kinds of precious fragrances, countless seven treasures, countless precious trees, and countless adornments in their full splendor; innumerable jeweled palaces and all kinds of wondrous sounds. All these things, innumerable beyond number, arise in accordance with the causes and conditions of former lives and through having drawn near to good spiritual friends in the past, accumulating merits to adorn the world. Such adornments of all kinds, formed from merit, are inexhaustible; throughout all future ages, they will never be exhausted.

 

Namely: adorned with every kind of incense, every kind of garland, every kind of powdered incense, every kind of jewel, every kind of banner, every kind of jeweled canopy, every kind of jeweled railing and balustrade, innumerable golden nets, innumerable rivers, innumerable clouds and rain, and innumerable musical instruments playing wondrous sounds.

Commentary: What was said above concerns immeasurable adornments, including things ordinary beings have never seen and would not easily understand even if they were described to them. There are also things ordinary people can know and imagine, such as all the precious incense in the world: agarwood incense, sandalwood incense, ox-head sandalwood incense, and so on. There are also all kinds of finely crafted jeweled garlands, all kinds of precious powdered incense, and various rare and wondrous treasures. There are jeweled banners adorned with precious stones, immeasurable multicolored silks made of jewels, and countless railings, all of which are also made of precious stones. There are also countless golden nets, countless jeweled rivers throughout the lands, and countless wondrous jeweled Dharma clouds that rain down the Dharma, filling the space of the Dharma realm. And there is also an unknowable abundance of wondrous celestial music, playing sacred melodies of the Buddha. There are so many things of this kind that they cannot all be known or described: the beautiful and rare seven treasures of the world, which adorn the bodhimandas and lands of the Buddhas.

 

Such immeasurable and innumerable adornments adorn all the Buddha lands in all the worlds throughout the Dharma realm and the realm of space in the ten directions—worlds arising from immeasurable varieties of karma, known and proclaimed by the Buddhas.

Commentary: As the sutra text has stated at length above, these various adornments cannot be measured by thought or calculation. They are used to adorn the Buddha-lands and bodhimandas throughout all of space and the Dharma realm. These wondrous adornments arise from the immeasurable and boundless varieties of pure wholesome karma in the worlds of the ten directions. They are brought to completion through the roots of goodness and merit cultivated by the Buddhas and Bodhisattvas; ordinary beings cannot see or understand them. The karmic retributions produced by this pure wholesome karma can be known only by Buddhas and Bodhisattvas. The Buddha knows the causes and conditions through which karmic retribution is brought to fruition, and only a Buddha can explain them. All worlds come into being through the manifestation of the truth of karmic causes. All Buddha-lands throughout all of space and the Dharma realm are brought to completion according to this principle, and all arise from immeasurable varieties of karma.

 

Namely: solemn Buddha-lands, pure Buddha-realms, equal Buddha-lands, wondrously excellent Buddha-lands, majestic and virtuous Buddha-lands, vast Buddha-lands, blissful Buddha-lands, indestructible Buddha-lands, inexhaustible Buddha-lands, immeasurable Buddha-lands, Immovable Buddha-realms, fearless Buddha-lands, luminous Buddha-realms, unobstructed Buddha-lands, delightful Buddha-lands, universally illuminating Buddha-realms, splendid Buddha-lands, exquisite Buddha-realms, wondrously skillful Buddha-lands, foremost Buddha-lands, supreme Buddha-lands, exceptionally superior Buddha-lands, most supreme Buddha-lands, supremely supreme Buddha-realms, higher Buddha-realms, unsurpassed Buddha-lands, unequaled Buddha-lands, incomparable Buddha-lands, beyond analogy.

Commentary: The preceding passage of the sutra says that throughout the immeasurable, boundless worlds there are all kinds of Buddha-lands. Here, it briefly lists twenty-nine kinds. Their names differ according to the essence, virtues, functions, and distinctions realized by each Buddha. They are: Adorned Buddha Land: The Buddha who dwells in this Buddha Land is called the Adornment Buddha. Because he has fully cultivated the myriad virtues, he uses the merit of those virtues to adorn his Buddha Land and place of enlightenment. He also takes “Adornment through the Myriad Virtues” as his title and as the name of his Buddha Land.

Pure Buddha Land: The Buddha dwells in this Buddha land. From the very beginning, when He first aroused the aspiration at the causal ground, He strictly upheld the pure precepts and cultivated pure, transcendent Brahma conduct. When His practice was perfected and He attained Buddhahood, His name was Pure, and His Buddha land was accordingly called the Pure Buddha Land, signifying that His Buddha land is wholly pure and undefiled, without the slightest impurity.

The Buddha-land of Equality: The name of this Buddha is Equality, and his Buddha-land is also called Equality. This is because he understands clearly that “all dharmas are equal, with neither high nor low.” He delivers and transforms sentient beings impartially, without a discriminating mind. Therefore, equality is his supreme virtue, and hence it is called the Buddha-land of Equality.

Buddha Realm of Wondrous Excellence: This Buddha perfected the virtues of fruition, which are surpassingly wondrous, and is therefore honored as the Buddha of Wondrous Excellence. The land manifested in response is also called the Buddha Realm of Wondrous Excellence.

Realm of the Buddha of Awe-Inspiring Virtue: This Buddha dwells in the world and possesses both majesty and virtue. When teaching and transforming sentient beings, he employs both majesty and virtue. Therefore, his honored title is the Buddha of Awe-Inspiring Virtue, and his land is called the Realm of the Buddha of Awe-Inspiring Virtue.

**The Vast Buddha Realm:** The area of this Buddha land is certainly immense. The Buddha dwells there, raining down Dharma rain that permeates everywhere. Toward sentient beings, compassion comes first: he does not hate the wicked or dwell on past faults. His mind is broad and magnanimous, able to encompass the great void, and his virtues are likewise vast. Hence he is called the Vast Buddha, and the land is also called the Vast Buddha Land.

Buddha Realm of Peace and Bliss: The Buddha who presides over that realm is called the Buddha of Peace and Bliss. The land where he resides is very peaceful and blissful; those born in his land are safe and happy. Therefore, it is called the Buddha Realm of Peace and Bliss.

The Indestructible Buddha Realm: The Buddha who presides over that realm is called the Indestructible Buddha. The roots of goodness and merits of the beings in his land, their right faith and right mindfulness, can never be destroyed by non-Buddhists, and their wholesome karma can never be harmed or destroyed. Yet through right action they can defeat the armies of Māra and destroy evil karma; therefore it is called the Indestructible Buddha Realm.

The Realm of the Infinite Buddha: That Infinite Buddha’s land exists forever. The number of kalpas for which He remains in the world is without end. His compassionate heart, guiding sentient beings, never ceases; His teaching of the Dharma to liberate beings never grows weary; and His retinue is likewise without limit. The Buddha is called the Infinite Buddha, and His land is also called the Infinite.

The Realm of the Immeasurable Buddha: The virtues of the Immeasurable Buddha are immeasurable and boundless; the Buddha-land is immeasurable, its sublime adornments are immeasurable, its retinue is immeasurable, and its Dharma wealth is also immeasurable.

The Realm of the Buddha Imperturbable: The Buddha’s name, Imperturbable, means that his power of concentration is exceptionally strong and steadfast, like a vajra mountain. No realm can shake him. Therefore, holy beings of great mind, along with pure assemblies endowed with roots of goodness, merit, and virtue, all delight in relying on him and cultivating the Buddha Way. Thus, the land that corresponds to the Buddha’s virtue is also called the Realm of the Buddha Imperturbable.

The Fearlessness Buddha Realm: Bodhisattva Guanshiyin practices the Way in the Saha World, rescuing sentient beings everywhere. Therefore, sentient beings in the Saha World call Him the Giver of Fearlessness, because He does not fear hardship, calamity, demons, or non-Buddhist teachings. This Buddha can also subdue demons and uphold what is right. Dwelling in the world with a spirit of great fearlessness, the Buddha is called Fearlessness, and His land is also called the Fearlessness Buddha Realm.

**Buddha Land of Radiant Light:** That Buddha possesses great wisdom, and the light of his wisdom shines throughout the worlds in the ten directions. Nowhere in his land is there darkness; there are no three evil paths, and the ground is made of lapis lazuli. All the sentient beings in his land are joyful and smiling. From their radiant hearts to their harmonious countenances, all are illuminated by the Buddha’s wisdom-light, revealing a brilliantly radiant realm. Therefore, his land is called the Buddha Land of Radiant Light.

The Buddha Realm of Non-Opposition: That Buddha is compassionate like a kind mother, loving sentient beings as if they were an only child. Toward sentient beings, He observes them with equal compassion, employs skillful means, and has a harmonious countenance and gentle words. He accords with sentient beings’ wishes, enabling each and every one to have their wishes fulfilled, and has never gone against anyone’s wishes. Therefore, in His land, no evildoers or evil deeds ever appear; instead, only harmony is manifested. This is the Buddha Realm of Non-Opposition of the Buddha of Non-Opposition.

Amitābha’s Land of Delight: That Buddha is also loving and kind, like the Buddha Without Contradiction. He is never the least bit angry; at any time and in any place, whoever He sees, He treats with warmth and harmony, in a simple and approachable manner. Whatever difficulties or afflictions you may have, even if you meet with disaster, as long as you see this Buddha, they will all vanish, and you will naturally attain freedom and peace. This Buddha truly inspires reverence and affection. Countless sentient beings wish to be born in His land, and everyone calls Him the Buddha of Delight; His land is likewise called the Buddha’s Land of Delight.

The Buddha-Realm of Universal Illumination: The name of this Buddha is Universal Illumination, and the land he teaches and transforms is also called Universal Illumination. Such universal illumination is a karmic reward attained only by a Buddha of great merit and virtue.

The Buddha Land of Solemn Beauty: “Solemn” means dignified and pure, while “beauty” means supreme. The title of this Buddha is Buddha Solemn Beauty. His virtue is the purest, and his land is also the purest; therefore, it is called the Buddha Land of Solemn Beauty.

The Pure and Resplendent Buddha-Realm, the Well-Adorned Buddha-Realm, the Supreme Buddha-Realm: Buddha-realms are named according to the titles of the Buddhas. A Buddha’s title is a name that represents the supreme virtues He cultivated and realized. The Pure and Resplendent Buddha-Realm was brought into being through the Buddha’s virtues. When He was cultivating the Path at the causal stage, He never slacked off and always practiced diligently and courageously. Thus He fully perfected this magnificent realm. As for the Well-Adorned Buddha-Realm and the Supreme Buddha-Realm, their names alone make their meanings clear: both are magnificently adorned through the realization of immeasurable virtues.

The Realm of the Victorious Buddha, the Realm of the Supremely Victorious Buddha, the Realm of the Most Victorious Buddha, and the Realm of the Utmost Victorious Buddha: These four Buddhas have all fully perfected every kind of Dharma-gate throughout the Dharma realm, such as the three supremely excellent gates of liberation, and so forth. Since these practices have been perfected without deficiency, they are called the Victorious Buddha, the Supremely Victorious Buddha, the Most Victorious Buddha, and the Utmost Victorious Buddha. The lands of these Buddhas are likewise named after them: the Realm of the Victorious Buddha, the Realm of the Supremely Victorious Buddha, the Realm of the Most Victorious Buddha, and the Realm of the Utmost Victorious Buddha.

The Superior Buddha Realm and the Unsurpassed Buddha Realm: The names of these two Buddha realms point to the Buddha Vehicle, since the great cessation and wondrous contemplation are unsurpassed. The Buddha-names are Superior Buddha and Unsurpassed Buddha, and their lands are the Superior Buddha Realm and the Unsurpassed Buddha Realm.

The Realm of the Incomparable Buddha: The Buddha-land of the Incomparable Buddha. No other Buddha-land can equal his, so this Buddha’s manifested world is called the Realm of the Incomparable Buddha.

The Realm of the Incomparable Buddha: The merits and virtues of this Buddha are immeasurable, and no one can compare with him. Therefore, he is called the Incomparable Buddha, and his land is also called the Realm of the Incomparable Buddha. In truth, all Buddhas are equal; their merits and virtues are perfect, and their blessings and wisdom are complete. These titles are revered for this reason, not because of any difference in rank or superiority.

**The Buddha Land Without Analogy:** “Without analogy” praises the merits of this Buddha. Nothing, no saying, and no written word in the world can be found to compare with or describe him, because his virtue is supremely exalted and unsurpassed, reaching the utmost perfection. Therefore, he is called the Buddha Without Analogy, and his land is also called the Buddha Land Without Analogy.

 

Buddha Lands. In this way, a Bodhisattva Mahāsattva brings forth the aspiration to dedicate their own roots of goodness: “May all the pure adornments of the lands possessed by all Buddhas of the past, future, and present adorn a single world. Just as all the adornments possessed by the lands of all those Buddhas are fully accomplished, fully purified, fully gathered, fully manifested, fully splendid, and fully established and maintained.”

Commentary: Thus, throughout the ten directions and the three periods of time—the past, future, and present—in all the Buddha-lands, there are every kind of adornment. The great Bodhisattva who practices this Dharma-door of dedication takes all the roots of goodness and merits he has cultivated, brings forth the great Bodhi mind, and dedicates them to the Buddha-lands throughout the ten directions and the three periods of time. The Bodhisattva makes a vow, saying: “I vow that all the Buddha-lands of the three periods of time will become the purest, most magnificently adorned Buddha-lands. May all worlds be adorned with unsurpassed adornments, and may the adornments of those worlds be equal to all the adornments of the immeasurable Buddha-lands.”

The Bodhisattva adorns himself with the adornments of the Buddha-lands, and adorns the Buddha-lands with his own roots of goodness and merits. All these adornments are thus brought to completion. The roots of goodness cultivated by the Bodhisattva can also bring all these kinds of adornments to completion. His vow is that the Buddha-lands throughout the ten directions and the three periods of time will all become pure. They can all become lands filled with various kinds of treasures. Those supreme realms manifest clearly in the world. They are all the purest lands, adorned in the most sublime way. They abide permanently in the world, with the Three Jewels abiding permanently at every place of practice and teaching sentient beings. The Bodhisattva sincerely dedicates the roots of goodness he has cultivated in this way.

 

As in one world, so it is throughout the entire Dharma Realm and the realm of space: all worlds are likewise endowed with all the various adornments of the lands of all Buddhas of the three times.

Commentary: Bodhisattvas dedicate their merit and make vows to adorn the Buddha-lands throughout the ten directions and the three times. First they adorn one world, then they adorn all worlds throughout empty space and pervading the Dharma realm. The Buddha-lands of the three times are all like this. Every kind of adornment also fills the Buddha-lands throughout empty space and pervading the Dharma realm; all are endowed with such supreme, wondrous adornments, alike and without distinction. One Buddha-land is endowed with boundless adornments, and thus all Buddha-lands throughout the ten directions and the three times are adorned. When one Buddha-land is adorned, all are adorned. When one place is perfected and complete, all places are perfected and complete. Layer upon layer without end, endless layers upon layers—this is the realm of the ocean of worlds of the Flower Treasury.

 

Disciples of the Buddha! The Bodhisattva Mahāsattva further dedicates these roots of goodness in this way: “May all the Buddha-lands I cultivate be completely filled with great Bodhisattvas. May those Bodhisattvas have a true and real nature, penetrating wisdom, the ability to skillfully discern all worlds and realms of beings, and deep entry into the Dharma realm and the realm of space.”

Commentary: The Buddha’s disciples! This great Bodhisattva cultivates an inexhaustible treasury of merit. He then dedicates all the various roots of goodness he has cultivated in this way: “May the roots of goodness I cultivate bring to completion the lands of all the Buddhas. May those lands be filled with countless great Bodhisattvas. The practices cultivated by each of these great Bodhisattvas have all enabled them to realize the realm of true, non-illusory nature. Their wisdom is also especially supreme, enabling them to understand all phenomena and principles, which perfectly interpenetrate without obstruction. They also skillfully discern the differences among the worlds in the ten directions and among the different kinds of sentient beings in those worlds. They are all able to penetrate deeply into every Dharma realm and every realm of space, and to unite with the Dharma realm and the realm of space as one.”

 

Abandoning ignorance, one accomplishes mindfulness of the Buddha and the Dharma, truly inconceivable; mindfulness of the Sangha, immeasurable and pervading everywhere; and mindfulness of relinquishment. The sun of the Dharma is complete, the light of wisdom shines everywhere, and seeing is unobstructed. From nonattainment arise all the Dharmas of the Buddhas; one becomes the foremost among the excellent roots of goodness of all beings and gives rise to the mind of unsurpassed Bodhi. Abiding in the power of the Tathāgata, advancing toward Sarvajñā, destroying all the works of Māra, and purifying the realm of sentient beings.

Commentary: “Be free from ignorance.” Ignorance is the great enemy of sentient beings, the source of evil and the root of birth and death. To be free from ignorance is to have set foot on the path of the sages. How can one become free from ignorance? Only through mindfulness of the Buddha: recollecting the Buddha’s compassion, the Buddha’s merits and virtues, and the Buddha’s majesty. If the mind is constantly mindful of the Buddha and the mouth recites the Buddha’s name, ignorance will be eradicated. But this enemy—ignorance—is like a shadow following its form; it is not easy to be free of it. Therefore, it is also not easy for reciting the Buddha’s name to reach the level of having the mind recollect and the mouth recite with single-mindedness, without distraction. If one becomes free from ignorance, reciting the Buddha’s name will surely succeed. If one cannot become free from ignorance, reciting the Buddha’s name will be very difficult to accomplish.

“Mindfulness of the True Dharma” means right mindfulness contemplating the true principle that all dharmas neither arise nor cease. “True” means that the Dharma is inconceivable. A Dharma that can be conceived is not the true Dharma. The beings in the Land of Ultimate Bliss have all left ignorance behind, and so they abide in the joy of the Dharma, mindful of the Buddha and the Dharma. The Great Bodhisattva who practices this dedication also always remains mindful of the Buddha, the Dharma, and the Sangha. He contemplates the true Dharma and clearly understands that the nature of the Dharma is inconceivable.

“The recollection of the Sangha is immeasurable and pervasive”: The Bodhisattva constantly recollects the Three Jewels. Their merit is immeasurable, and this pure merit fills all of empty space and pervades the Dharma realm, adorning Buddha-fields and benefiting sentient beings. The Bodhisattva also contemplates “renunciation.” Renunciation means not only abandoning all evil, but also relinquishing all marks and all attachments. One cuts off all evil without clinging to the thought, “I have cut off all evil.” One practices all good without clinging to the thought, “I practice all good.” The Bodhisattva contemplates renunciation, and even renounces the contemplation of renunciation.

“The Dharma of the Perfect Sun”: The Bodhisattva cultivates the six perfections and myriad practices, perfecting their merit and attaining unsurpassed, radiant wisdom that shines like the sun and illuminates the Dharma realm in the ten directions. Even in remote mountain ranges and secluded valleys, it encounters no obstruction. Such great mindfulness and great practice of the Bodhisattva are all accomplished from within nonattainment. Through nonattainment, all Buddha-dharmas arise. The Bodhisattva becomes the foremost leader among sentient beings, endowed with the deepest and most supreme roots of goodness. They arouse the great bodhi-mind, cultivate the Buddha’s path, and universally liberate sentient beings.

“Abiding in the powers of the Tathagata”: Relying on the Tathagata’s ten powers, the Bodhisattva proceeds toward the Perfection of Wisdom—that is, omniscience, the ultimate and perfect fruition of the Buddhas. The Bodhisattva understands every kind of principle, both worldly and supramundane; there is nothing they do not know, nothing they do not understand and bring to completion.

“Destroying the karmic deeds of all Māras”: Having attained the wisdom of all modes, the Bodhisattva can rely on wisdom to destroy all demonic activities and karmic deeds—the evil forces that harm sentient beings and undermine their welfare.

“Purifying the realm of sentient beings”: The Bodhisattva enables sentient beings throughout the Dharma realm in the ten directions to dwell in pure lands. The Great Bodhisattva cultivates this practice of dedication, dedicates merit in this way, and makes great vows in this way.

 

They penetrate deeply into the nature of the Dharma and are forever free from delusion. Their roots of goodness and great vows are all fulfilled. Thus Bodhisattvas fill their land, are born in such places, and possess such virtues.

Commentary: Bodhisattvas who can cultivate the path to perfection and fully complete their merit and virtue are all great Bodhisattvas. They have all attained the wisdom that knows all modes, and therefore can deeply enter the emptiness of the Buddhadharma and become one with the Dharma. They forever relinquish ignorance, craving, and every kind of deluded thought and conduct. When they cultivate roots of goodness, each measure they cultivate brings a measure of merit and virtue. When they make great vows, each time they make a vow, they achieve something. Thus, their merit is never lost and certainly never wasted. Just like these great Bodhisattvas, who are infinite and countless, filling the land of the great Bodhisattva who practices this dedication of merit. The Bodhisattvas born in this pure and adorned land, together with sentient beings who give rise to the great resolve for enlightenment, all possess supreme merit and roots of goodness, just like the Buddhas in their practice.

 

Constantly performing the work of the Buddhas, they attain the pure, luminous enlightenment of a Buddha. Endowed with wisdom of the Dharma realm, they manifest spiritual powers; with a single body, they pervade the entire Dharma realm. They attain great wisdom, enter the realm in which omniscience functions, and skillfully discern the meanings of the immeasurable and boundless expressions of the Dharma realm. They are unattached to any world, yet can manifest universally in all Buddha lands. Their mind is like space, with nothing on which to depend, yet they can discern all Dharma realms and skillfully enter and emerge from inconceivable, profoundly deep samādhis.

Commentary: As the sutra passage above says, the great Bodhisattvas do everything in accord with the Buddha Dharma, and so they are always carrying out the Buddha’s work. They have all attained the path of awakening, bodhi. Their wisdom is pure and radiant, and they possess all-knowing wisdom throughout the Dharma Realm. With wisdom, they can manifest all kinds of spiritual powers. Although they have only one body, they can use their spiritual powers to make that body fill the entire Dharma Realm. Having attained the greatest wisdom, they see and understand things clearly. All their manifestations accord deeply with the realm of wisdom. They also skillfully analyze the immeasurable and boundless textual principles and meanings of phrases throughout the Dharma Realm. These great Bodhisattvas’ Prajna texts have attained the profound samadhi of written words. The great Bodhisattvas clearly distinguish the meaning of every phrase in all the sutras. Wherever they enter a land, they are neither attached to it nor cling to it; with one body, they can manifest throughout all the lands of the Buddhas. The minds of the great Bodhisattvas are like space, without attachment or reliance. Even so, they can still clearly distinguish the various Dharma realms. Bodhisattvas cultivate many kinds of samadhi. Even in the deepest samadhi, they are not attached to any level; they enter and emerge from samadhi freely and at ease. The great Bodhisattvas cultivate this Dharma door of transference and skillfully enter and emerge from deep samadhi. Thus, they attain a treasury of inexhaustible merit.

 

Proceeding toward omniscience, abiding in the realms of all Buddhas, and attaining the powers of all Buddhas, they reveal and expound immeasurable Dharma without fear. They follow the wholesome roots of the Buddhas of the three times, universally illuminate the Dharma realm of all Tathagatas, and are able to retain all the Buddha-Dharma.

Commentary: The aim of a Bodhisattva’s practice is to aspire toward the all-knowing wisdom of all Buddhas, to dwell in the same Buddha-land as the Buddhas, to draw near to them, and to attain their wondrous, efficacious powers of spiritual penetration. Having attained the Buddhas’ empowering spiritual strength and unobstructed eloquence, the Bodhisattva then teaches and transforms sentient beings, opening the way and showing them that they should cultivate and learn the Eightfold Noble Path; expounds the Buddhas’ boundless and immeasurable Dharma-gates of practice; and subdues other paths, heterodox doctrines, and false teachings without fear. The Bodhisattva follows the roots of goodness cultivated by the Buddhas of the three times and cultivates them personally. The Bodhisattva contemplates throughout the Dharma realm of the Buddhas of the ten directions and the Dharma taught by the Buddhas. On the one hand, the Bodhisattva practices in accordance with the teachings; at the same time, the Bodhisattva expounds the Buddhas’ Dharma to sentient beings, so that they too may faithfully practice in accordance with the teachings.

 

They know the Dharma of countless languages and are skilled at producing inconceivably varied sounds. They enter the supreme Buddha’s realm of mastery and travel freely through all the worlds of the ten directions without obstruction. They practice non-contention and the Dharma that relies on nothing and makes no distinctions, cultivating and expanding the mind of Bodhi. They attain skillful wisdom, understand words and meanings well, and can explain and expound them in due sequence.

Commentary: After a Great Bodhisattva has attained all-wisdom, they also know the immeasurable number of languages spoken by sentient beings. They understand all the languages of beings in the nine Dharma realms, and can speak just like them, whatever kind of sentient being appears. They can communicate with them directly and exchange ideas without needing an interpreter. A Bodhisattva has this exceptional gift for languages, so their teaching of sentient beings is highly effective, because language is the bridge that connects people and enables them to communicate with one another. A Bodhisattva not only works throughout the nine Dharma realms, but can also enter deeply into the Buddha’s unsurpassed realm of sovereign freedom. They can travel throughout every world in the Dharma realm in the ten directions without the slightest obstruction. In teaching sentient beings, expounding the Buddha-Dharma, and dealing with affairs and people, nothing is not perfectly interfused and unobstructed, proceeding smoothly and freely.

Bodhisattvas practice “non-contention.” This means speaking straightforwardly, not arguing over who is right or wrong, and not competing over gain or loss. Why do disputes arise so often? Because humanity is tormented by selfishness and a desire to win. People cannot see through things or let go, and so they contend with others for fame and profit. Once there is contention, there will be right and wrong, winning and losing, good and evil, good and bad, praise and criticism, and so on. These are the results of contention. If one can see through fame and profit, good and evil, praise and criticism, and let them go, what is there left to argue about? All clinging to the self disappears. When the mind contains no ideas of fame and profit, winning and losing, good and evil, good and bad, praise or criticism, there is no anger or rivalry. The mind holds only joy and forbearance; everything is good, and one is always at ease and happy. This is practicing the samadhi of non-contention.

Once there is no contention, there is no need to rely on any Dharma or on any person in order to exist. Those who can enter the state of non-contention will surely be gentle and self-reliant, and they will be loved and respected by everyone. Countless people will wish to draw near to them and rely on them. Bodhisattvas use wisdom to understand all things and principles. In their minds, they have never given rise to distinctions concerning fame and profit, good and evil, right and wrong, praise and criticism; they do not apply themselves to these matters. Bodhisattvas wholeheartedly cultivate the right Dharma, increase wholesome thoughts, and broaden the mind of Bodhi. Once the mind of Bodhi has grown vast, they attain great wisdom and skillful means. Through the power of wisdom, they understand at a glance the words, written expressions, and meanings of all the sutras, comprehending them without obstruction. They also accord with the sutras’ meanings, explain the principles in proper sequence, and expound the true Buddhadharma. They gradually guide sentient beings, showing them the sure, right path, so that all sentient beings may practice in accordance with the Dharma, leave delusion behind, and return to the truth.

 

May such great Bodhisattvas adorn their lands, fill and pervade them, abide in accord, cultivate, cultivate profoundly, be pure, be perfectly pure, and dwell in serene stillness. In one Buddha-land, in any one direction, there are everywhere such great Bodhisattvas in numbers beyond counting, measure, bounds, or comparison—incalculable, unnameable, inconceivable, immeasurable, inexpressible, and inexpressibly numerous. As it is in one direction, so it is in all directions. As it is in one Buddha-land, so it is in all Buddha-lands throughout all space and the Dharma realm.

Commentary: This great Bodhisattva practices the dedication of the inexhaustible treasury of merit. He also hopes that the great Bodhisattvas described earlier in the sutra will all come to adorn his land, filling the worlds and spreading throughout all lands, where they abide in accordance with the circumstances. They adapt to the customs and practices of the land they are in, and abide among its sentient beings.

The meaning of perfuming and cultivation can be illustrated with an example. Just as the disciples at Gold Mountain Monastery practice diligently together, the assembly living each day within the Buddha’s Dharma is like being fumigated by burning incense: the incense permeates them and changes their original appearance. “Cultivation” means to practice in accordance with the principles taught by the Buddha, correcting our past mistaken views and erroneous conduct. It is like cultivating and perfuming body and mind without interruption. When cultivation reaches its utmost, it is called “extreme perfuming and cultivation.” When perfuming and cultivation reach this level, one attains a state of purity. When purity reaches its utmost and is complete, it is called “extreme purity.” “Pure” means free from confusion and disorder. “Immaculate” means clean, with not the slightest trace of defilement. This phenomenon is the actual manifestation of extreme purity.

Serene, tranquil, and still: “Serene” means gentle and peaceful, very gentle, peaceful, and at ease. Tranquil and still also means peaceful. Here, it has the aspect of illuminating stillness. “Serene, tranquil, and still” describes the Bodhisattvas’ state of living at ease in the realm of extreme purity mentioned above.

In one Buddha-land, they are thus pure, serene, tranquil, and still. In any given region—“region” referring to a small locality, while “place” refers to a larger area—every locality, small or large, is such a pure place, and all have such pure great Bodhisattvas. Their number is beyond knowing or counting, impossible to measure, without limit, impossible to name, impossible to conceive with the mind, impossible to estimate, and impossible to express in words: an “unspeakably unspeakable” number. This is one of the great numerical units of India. Such great Bodhisattvas fill every region. Just as this is so in one region, so it is in every region.

Not only this: within one Buddha-land, and even throughout all space and the entire Dharma Realm, in every Buddha-land, there are Bodhisattvas everywhere, practicing to the utmost and perfectly pure, living there serenely, tranquilly, and still. The virtue of these Bodhisattvas is complete, and they are endowed with blessings and wisdom, like Samantabhadra, the King of Great Vows.

 

O son of the Buddha, the Bodhisattva Mahāsattva, by means of all roots of goodness, skillfully dedicates them to all Buddha-lands; skillfully dedicates them to all Bodhisattvas; skillfully dedicates them to all Tathāgatas; skillfully dedicates them to the enlightenment of all Buddhas; skillfully dedicates them to all vast and great vows; skillfully dedicates them to all paths of liberation; skillfully dedicates them to purifying the entire realm of sentient beings; skillfully dedicates them so as always to see the Buddhas appear in all worlds; skillfully dedicates them so as always to see the Tathāgatas’ immeasurable lifespans; and skillfully dedicates them so as always to see all Buddhas pervade the Dharma-realm and turn the unobstructed, irreversible Wheel of the Dharma.

Commentary: Bodhisattva Vajradhvaja once again addressed the Buddha’s disciples, saying: “A Great Bodhisattva uses skillful means to dedicate all the roots of goodness that he has cultivated and accumulated to all the lands of the Buddhas. He also dedicates all the roots of goodness that he has cultivated and accumulated to the Bodhisattvas in the worlds of the ten directions. He further uses skillful means to dedicate all the roots of goodness that he has cultivated and accumulated to the Buddhas throughout the ten directions, extending to the full expanse of space and the Dharma realm. He also uses skillful means to dedicate all the roots of goodness that he has cultivated and accumulated to the path of Bodhi and awakening. He further uses skillful means to dedicate all the roots of goodness that he has cultivated and accumulated to the great vows made by the Buddhas and Bodhisattvas, hoping that all their vows will be completely fulfilled. He also uses skillful means to dedicate all the roots of goodness that he has cultivated and accumulated to the Buddha’s disciples who genuinely practice and truly study, diligently cultivating and studying the essential paths that transcend the world. These essential paths that transcend the world encompass both the Mahayana and the Hinayana, such as the thirty-seven factors that assist the path, the four means of embracing, the four immeasurable minds, the ten perfections, tranquility, insight, wisdom, and compassion.” Therefore, the Chapter on the Ten Grounds says: “Bodhisattvas take great compassion as their foremost quality, with wisdom as their supreme guide.” They also skillfully dedicate all the roots of goodness they have cultivated and accumulated to purify the entire realm of sentient beings, enabling all sentient beings to abide in pure lands. They also skillfully dedicate all the roots of goodness they have cultivated and accumulated to all worlds, wishing that the sentient beings in every world may see, at every moment, all the Tathagatas of the ten directions and the three periods of time appearing in their worlds. They also skillfully dedicate all the roots of goodness they have cultivated and accumulated to the Tathagatas, wishing that the Buddhas’ lifespans be immeasurable and inexhaustible, and that they remain in the world forever. They also skillfully dedicate all the roots of goodness they have cultivated and accumulated to the Buddhas, wishing always to see them, throughout the Dharma Realm and all the reaches of space, turning the Wheel of Dharma forever without ever retreating and without obstruction.

Turning the Dharma wheel is something done for the sake of Buddhism. Any work that helps Buddhism bring about effective spiritual instruction can be called turning the Dharma wheel. For example, printing scriptures or making Buddha images that circulate in the world; directly guiding and leading sentient beings by lecturing on sutras and expounding the Dharma; or even explaining a little Buddhist principle to just one person—all of these, whether great or small, much or little, can be called turning the Dharma wheel.

Reciting sutras, bowing to the Buddha, and reciting mantras—as long as you always act in accordance with the Buddha’s teachings, and your thoughts, conduct, and dealings with others do not deviate in the slightest from the spirit of Buddhism—you are turning the Dharma wheel. Buddhas turn the Dharma wheel of Buddhas; Bodhisattvas turn the Dharma wheel of Bodhisattvas; Śrāvakas and Pratyekabuddhas turn the Dharma wheel of Śrāvakas and Pratyekabuddhas. Sentient beings, too, have the Dharma wheel of sentient beings. Everyone is continually turning the Dharma wheel.

The reason the Buddha’s Dharma wheel is unobstructed is that the Buddha’s teachings are perfectly integrated: there is no place they cannot reach and no matter they cannot penetrate. Nonretrogression means nonretrogression in thought, in stage, and in practice.

— Non-retrogression in thought means having only Mahayana thoughts, and no Hinayana thoughts.

– At the stage of non-retrogression, one abides at all times in the Mahāyāna Bodhisattva stage and never regresses to the stages of the Śrāvaka or Pratyekabuddha, the two lesser vehicles.

– Nonretrogressive practice means cultivating without falling back, practicing the six perfections and myriad practices from beginning to end, and absolutely never becoming one who seeks only his own liberation, or a scorched sprout and spoiled seed within Buddhism. This is called turning the nonretrogressive Dharma wheel.

 

O child of the Buddha! When a Bodhisattva Mahāsattva dedicates all roots of goodness in this way, because they enter all Buddha lands everywhere, all Buddha realms are entirely purified. Because they reach all realms of sentient beings everywhere, all Bodhisattvas are entirely purified. Because they universally vow that Buddhas arise in all Buddha lands, the bodies of the Tathāgatas manifest transcendentally throughout all Dharma realms and all Buddha lands.

Commentary: Disciples of the Buddha! When a great Bodhisattva practices the Dharma-door of dedicating the inexhaustible treasury of merit, and cultivates and accumulates all kinds of roots of goodness and merit, as the sutra text explained earlier, the Bodhisattva not only enters one Buddha-land but also pervades all the Buddha-lands in the ten directions. This is because the Bodhisattva dedicates these merits, thereby purifying and adorning all the Buddha-lands in the ten directions. The Bodhisattva also pervades all realms of sentient beings, likewise through dedicating these merits. All Bodhisattvas also attain purity and adornment. The Bodhisattva further vows that Buddhas will appear in every Buddha-land. Throughout all Dharma realms and all Buddha-lands, when Buddhas appear in the world, they do so peacefully and freely, without the slightest hindrance, manifesting Buddha-bodies at every time and place.

 

Disciples of the Buddha! With these and other unsurpassed dedications directed toward omniscience, the great Bodhisattva’s mind is vast, like space, without limit or measure. Entering the inconceivable, he knows that all karma and its resulting retributions are entirely quiescent. His mind is always impartial, without boundaries, and universally pervades all Dharma realms.

Commentary: Vajra Banner Bodhisattva again called out very kindly, “O disciples of the Buddha!” This was to invigorate the spirit of the listeners in the Dharma assembly and heighten their attention. He said: When great Bodhisattvas cultivate this Dharma of dedicating merit, they use a method of dedication that is incomparable, unsurpassed, and incapable of further increase. They dedicate the roots of goodness and merit they have cultivated toward omniscience—that is, the wisdom of the Buddhas’ ultimate, perfect fruition.

The mind and realm of this great Bodhisattva are as vast as space. Through the efforts of his cultivation, he has reached the stage of dedicating merit free of characteristics. Thus his mind is vast and quiescently illumined without bounds or limits, and he has entered a realm beyond thought and beyond words. Therefore, he knows all good and evil karma and what retribution will follow in the future. Within the Bodhisattva’s mind, all such retribution is quiescent.

This realm can be discussed in two aspects: the realm of ordinary people and the realm of Bodhisattvas. Thus, knowing all karma encompasses good and evil karma, as well as all kinds of other karma. Good karma means pure conduct: for example, cultivating the holy life and treating others with a compassionate mind brings good retribution. Evil karma means doing impure, defiled things, which brings evil retribution.

We often say that planting good causes brings good results, planting evil causes brings evil results, and cultivating pure conduct brings the fruit of wisdom. This describes the law of cause and effect, which forms the cycle of cause and effect for certain ordinary people and is the fundamental principle behind the cycle of birth and death. Bodhisattvas, however, have purified their three karmas. They clearly understand that all karma manifests from the mind and also ceases through the mind. When something is in the mind, everything is there; when it is not in the mind, nothing is there. Therefore, it is said: To see clearly is to realize that karmic hindrances are inherently empty.

If one understands this principle, all karmic obstructions are empty. If one does not understand it, one must repay old debts. Here, saying that all things are quiescent means that they fundamentally do not exist. Because ordinary people do not understand this principle, they are not careful about planting causes. Then, when the karmic results have ripened, they blame Heaven and others, pray to gods, and bow to the Buddha—but what good can that do? Bodhisattvas are careful when planting causes, while also understanding the principle that the nature of karma is fundamentally empty. Whether they undergo the results or not, they regard them all as empty and quiescent. Bodhisattvas use the wisdom of contemplation; everything, just as it is, accords with the truth. Their thoughts naturally remain impartial, without distinction, and they enter every unobstructed realm. Thus it is said that they enter the Dharma Realm of the ten directions and three periods of time without obstruction.

 

O child of the Buddha! When the Bodhisattva Mahasattva makes such a dedication, he does not distinguish between self and what belongs to self, between the Buddha and the Buddha-Dharma, between lands and their adornment and purification, between sentient beings and their subduing, or between karma and its karmic results; nor is he attached to thought or to what arises from thought. He does not destroy causes or effects, and does not grasp at things or at Dharma. He makes no distinctions concerning birth and death, does not abide in perpetual stillness in Nirvana, and does not seek to realize the Buddha’s realm as the Tathagata. There is not the slightest dharma that abides alongside Dharma.

Commentary: Disciples of the Buddha! When a Great Bodhisattva sincerely and wholeheartedly dedicates the wholesome roots and merit they have cultivated toward unsurpassed Bodhi, true suchness and ultimate reality, and the sentient beings of the Dharma realm, there is not the slightest trace of mixed thought or discrimination in their mind. They have never thought, “This is my dedication; this is the dedication I am making.” They also make no distinction between “this is the Buddha whom I should revere” and “that is the Buddhadharma that I delight in studying and cultivating.” Nor do they distinguish whose land this is, or whether it is a Buddha’s land. If it is a Buddha’s land, it is adorned and pure. They also make no distinction between good sentient beings and evil sentient beings, thinking, “I dedicate merit to these sentient beings,” or “I will tame those sentient beings, benefit them, and embrace them.” Nor do they think about whether the karma they create is good or evil, or what karmic retribution they will receive in the future.

When this Great Bodhisattva practices dedication, they do not cling to thoughts, nor do they contemplate how those thoughts arise, because they know that what is formed through conditions has no inherent nature. Thus, they naturally leave behind all kinds of deluded thoughts. They also do not destroy causes: causes have their own seeds and follow their natural course; fruits, too, naturally come to fruition as their karmic results. The Bodhisattva neither clings to delusion nor clings to emptiness. With their understanding—“Knowing how to use it is itself true”—they do not obstruct existence or destroy provisional names. The true mark is markless, yet causes and effects are not destroyed.

The Bodhisattva also does not grasp at appearances or at the principles of the Dharma. They do not speak of birth and death as birth followed by death, and death followed by birth, with all those distinctions. Nor do they say that Nirvana is quiescence and that everything is empty. They also do not say that the Buddha has realized a state. Why? Because not the slightest Dharma can be attained, and they abide with the Dharma. The Dharma, too, is empty. Therefore, their body and mind are like empty space: they cling to no states and grasp at no marks. Hence it is said that they abide with the Dharma. The Buddha is the Dharma realm; one should not use the Dharma realm to further realize the Dharma realm. For the Bodhisattva has no Dharma for wisdom to enter into, and no wisdom that enters into suchness.

 

O disciples of the Buddha! When the Bodhisattva Mahāsattva dedicates merit in this way, they universally bestow all roots of goodness upon sentient beings, bring them to maturity with certainty, and teach them equally—without characteristics, without conditions, beyond all reckoning, without falsehood, and far removed from all discriminative grasping and attachment.

Commentary: Disciples of the Buddha! When this great Bodhisattva dedicates merit as described earlier in the sutra, He also universally dedicates all the roots of goodness He has cultivated to all sentient beings. He hopes that all sentient beings will receive the benefit of His dedication, and that their roots of goodness will likewise grow, enabling them to attain a firm nature of wholesome karma and mature wholesome karmic results.

The Bodhisattva teaches these sentient beings all equally, without a mind of grasping or rejecting and without distinguishing between friend and foe. He does not perceive the mark of sentient beings or cling to the act of teaching. Whether they have an affinity with Him or not, He teaches them all equally. He does not measure their faculties or natures, make distinctions or comparisons, or concern Himself with whether they are good or bad, intelligent or foolish, virtuous or evil; He teaches them all alike. He does not say, “I will teach this sentient being, but that one is too bad or too foolish, so I will not teach them.” He has none of these false discriminating thoughts, nor any notion of the one who delivers and those who are delivered, or of the marks of self, others, and sentient beings arising to cause trouble. He teaches with a true and impartial mind. The Bodhisattva abandons all discriminating thoughts, as well as the mind of holding to extreme views and attachments.

 

Having made such a dedication, the Mahāsattva Bodhisattva obtains inexhaustible roots of goodness. That is to say: by being mindful of all the Buddhas of the three times, the Bodhisattva obtains inexhaustible roots of goodness; by being mindful of all Bodhisattvas, the Bodhisattva obtains inexhaustible roots of goodness; by purifying all Buddha-lands, the Bodhisattva obtains inexhaustible roots of goodness; by purifying the realm of all sentient beings, the Bodhisattva obtains inexhaustible roots of goodness; by deeply entering the Dharma Realm, the Bodhisattva obtains inexhaustible roots of goodness; by cultivating immeasurable minds equal to the realm of space, the Bodhisattva obtains inexhaustible roots of goodness; by deeply understanding the realms of all Buddhas, the Bodhisattva obtains inexhaustible roots of goodness; by diligently cultivating the deeds of Bodhisattvas, the Bodhisattva obtains inexhaustible roots of goodness; and by fully comprehending the three times, the Bodhisattva obtains inexhaustible roots of goodness.

Commentary: The Great Bodhisattva has no deluded, discriminating thoughts, as stated in the preceding sutra passage; does not cling to biased views; and does not grasp, reject, or cling to the mark of self. Having equally dedicated merit to all sentient beings, the Bodhisattva then attains inexhaustible roots of goodness. Because the Bodhisattva constantly recollects the virtues of the Buddhas of the ten directions and three periods of time, the Bodhisattva attains inexhaustible roots of goodness.

Furthermore, the Bodhisattva not only constantly recollects the Buddhas, but also all the virtuous and holy Sangha in the ten directions. Those virtuous and holy Sangha are all great Bodhisattvas in the ten directions. They constantly keep sentient beings in mind, with great loving-kindness and compassion, rescuing them from suffering and calamity and practicing the Bodhisattva path. Therefore, this Great Bodhisattva, while cultivating the practice of dedication, also constantly recollects the compassion of all those Bodhisattvas, thereby attaining inexhaustible roots of goodness.

Moreover, when the Bodhisattva uses the merit of cultivating pure practices to adorn the lands of the Buddhas, the Bodhisattva thereby also attains inexhaustible roots of goodness. The Bodhisattva not only adorns the Buddha lands and makes them pure, but also teaches and transforms all sentient beings, enabling them to attain purity as well. Therefore, the Bodhisattva also attains inexhaustible roots of goodness.

He not only adorns Buddha lands and the realm of sentient beings, but also enters deeply into the Dharma Realm, causing the entire Dharma Realm to become pure and adorned. He also gains inexhaustible roots of goodness. He further cultivates the four immeasurable minds: immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity. This makes the scope of his mind boundless, like space, and he also gains inexhaustible roots of goodness. The Bodhisattva also deeply understands the realms of all Buddhas, and thus gains immeasurable roots of goodness as well.

As for all the wholesome karma that a Bodhisattva must cultivate—for example, establishing merit and virtue—the Bodhisattva must constantly and diligently cultivate the six perfections: giving, upholding precepts, patience, diligence, meditation, and wisdom. Putting the six perfections into practice is the Bodhisattva’s wholesome karma. In addition, the Bodhisattva cultivates skillful means, vows, power, and wisdom; together, these make the ten perfections. By putting into practice the hundreds, thousands, and tens of thousands of practices through the ten perfections, the Bodhisattva is said to cultivate the ten perfections and myriad practices. This cultivation of the ten perfections is also called the Ten Paramitas, and is undertaken for the benefit of all sentient beings.

The Bodhisattva cultivates all kinds of wholesome deeds and must not be indolent. He must always diligently practice the Way in order to nurture and bring wholesome merit and virtue to fruition, and must also put an end to all evil deeds and transgressions. The Bodhisattva is courageous and vigorous, growing ever more diligent; therefore, he attains inexhaustible roots of goodness.

The Bodhisattva also clearly understands all things of the three periods of time: those already accomplished, those being accomplished, and those yet to be accomplished. He understands the merit and virtue accomplished by Buddhas of the past: they have already attained Buddhahood. He understands that Buddhas of the present are attaining Buddhahood now. And he understands that Buddhas of the future are diligently practicing the Way and will attain Buddhahood in the future. He fully understands the realms of all Buddhas throughout the ten directions and the three periods of time. At the same time, he also understands that sentient beings of the past, present, and future—all beings of the three periods of time—can become Buddhas. Because he comprehends the three periods of time, he also attains inexhaustible roots of goodness.

 

O disciples of the Buddha! When a Bodhisattva Mahasattva dedicates all roots of goodness in this way, they understand that the realm of all sentient beings contains no sentient beings; they understand that all dharmas have no life span; they know that all dharmas have no agent; they realize that all dharmas have no person; they understand that all dharmas are free of contention; they contemplate that all dharmas arise from conditions and have no abiding place; they know that all things have nothing on which to depend; they understand that all worlds have nowhere to abide; they contemplate that the practices of all Bodhisattvas likewise have no location; and they see that all realms are entirely nonexistent.

Commentary: O disciples of the Buddha! When a great Bodhisattva cultivates all kinds of roots of goodness, according to the method of dedication previously described, and clearly understands the entire realm of sentient beings, there are no sentient beings to liberate. As the Buddha said in the Diamond Sutra: “The Buddha liberates all sentient beings, yet not a single sentient being is liberated.” This state of mind means not clinging; it means acting as though nothing were being done. A Bodhisattva who understands this principle may liberate all the sentient beings in the realm of sentient beings, yet still feel that not a single sentient being has been liberated. The Bodhisattva also understands that none of them has a life span: because there are no sentient beings, there is no mark of a sentient being. All these dharmas are fundamentally impermanent and quiescent; no dharma has a life span or the mark of one who lives. In other words, there is no mark of self, no mark of others, no mark of sentient beings, and no mark of one who lives. The Bodhisattva also knows that all dharmas have no creator and no one who controls or manipulates them. The Buddha said: All dharmas, from the very beginning,

Eternally abide in the aspect of quiescent extinction,
Which cannot be expressed in words.

That is:

“All dharmas, from time immemorial,
Have always abided in the mark of quiescence,
And cannot be expressed in words.”

This means: “No one brings the dharmas into being.”

To awaken to all dharmas is to see that there is no Pudgala, translated as “one who repeatedly takes rebirth in the realms.” This means that people simply do not know how to cultivate wholesome deeds. Ordinary beings do not understand cause and effect, and remain within the six realms of cyclic birth and death, dying here and being born there. At times they are human beings; at times, animals, hungry ghosts, or beings in hell. They remain in the cycle of birth and death, turning endlessly. From the perspective of ordinary beings, it all seems real; this is a kind of view held in delusion. But when a Bodhisattva looks upon it with enlightened insight, it is illusory and does not truly exist. An example can be given here: it is like a play, in which the people are merely members of a theatrical troupe. When the play ends, it is all in the past and vanishes like an illusion. While performing, however, they must play real people as convincingly as possible, as though they were real. In truth, it is all illusory, not something that really happened. To awaken to all dharmas means to realize all dharmas. Here, the dharmas refer to the cycle of birth and death of human beings. Sentient beings, deluded and confused, take inverted dharmas to be real. Once they awaken, they will no longer be reborn in other realms.

Again, because one has realized all dharmas, there is no anger or contention. Anger and resentment in the mind arise from seeing a self and clinging to it too strongly, from biased views that make one think oneself superior. Disputes are over right and wrong, self and others, strength and weakness, victory and defeat, gain and loss. All these disputes arise from stubborn attachment and biased views, from believing oneself to be above everyone else, and lead to discontent. Thus, anger and disputes are found everywhere: on a large scale, one country disputes with another; on a small scale, one person disputes with another. They never cease.

The true nature of disputes can be illustrated by waves in the sea. When there are no waves, the water is clear as a mirror, and the water and sky are one color. Once the wind rises, it causes waves to form on the water: a gentle wind makes small waves, and a strong wind makes large waves. Human disputes are the same—the more they argue, the more fierce they become. Great waves in the sea overturn boats and ships, causing people to die and their property to be lost. When disputes in the human world reach their extreme, they lead to war, the loss of nations and the destruction of homes, harming others without benefiting ourselves. In modern times, the world wars, the war between China and Japan, the Korean War, and the Vietnam War are known to everyone. Did they not arise from resentment and disputes? Who, in the end, benefited from such tragic suffering? Resentment and disputes lead to boundless affliction.

All the dharmas spoken of here initially referred to the dharma of human birth and death; now they refer to the dharma of affliction. The Buddha tells us that sentient beings have eighty-four thousand kinds of affliction. If we wish to attain freedom and liberation, we must first put an end to all afflictions. The purpose of practice is to seek liberation, so first we must make this vow: Afflictions are inexhaustible; I vow to eradicate them.

To put an end to afflictions, one must make a determination from the standpoint of both phenomena and principle. From the standpoint of phenomena, ordinary beings do not clearly understand all phenomena, so their thoughts are filled with greed, anger, and delusion. Because their selfish, self-serving minds churn without cease, they give rise to endless afflictions that bind their minds. Since they do not clearly understand phenomena, ordinary beings remain bound by afflictions until death and still cannot escape. When ordinary beings set their minds on cultivation, they make the great vow: “Afflictions are inexhaustible; I vow to sever them.” In principle, Bodhisattvas have realized that all phenomena are illusory, and because they have awakened, afflictions no longer remain. Since ordinary beings have not awakened, they have all these illusory, unreal afflictions. Afflictions are essentially the flip side of bodhi, simply another name for it. One thing with two sides, nothing more than two names for it. An ancient sage once said: “Transform afflictions into enlightenment.” When afflictions are transformed into Bodhi, the afflictions are no more; what manifests is the mind of great Bodhi. Therefore, it is said that afflictions are not severed, but transformed.

An example may be used here. Water and ice: the true nature of ice is water. Ice is like afflictions, and water is like Bodhi. When the weather is warm and mild, the water remains clear and calm, without a ripple, and cannot freeze into ice. If ordinary people study the Bodhisattva path and cultivate, abiding constantly in pure, unconditioned practice, they will naturally transform afflictions into Bodhi and birth and death into Nirvana. In that case, what resentment or disputes could there be? What afflictions could remain? Great Bodhisattvas cultivate the practice of dedication because they have realized that all dharmas are illusory and unreal; therefore, they have no resentment or disputes.

The Bodhisattva again contemplates the causes of the arising of all dharmas. He clearly understands that all dharmas arise from conditions and cease when conditions change, and that the causes and conditions giving rise to them are empty and illusory. The Buddha once said to his disciples:

“Whatever phenomena arise from causes and conditions,
I say that they are emptiness.
They are also called provisional designations,
and also called the meaning of the Middle Way.”

In truth, emptiness is not true emptiness; it is nevertheless established under a provisional name. If you understand this principle clearly, you will know that it contains the meaning of the Middle Way. The Middle Way is neither emptiness nor existence: it does not fall into emptiness, nor does it fall into existence. Hence it is said, “Things arise from causes and conditions.”

When the Bodhisattva clearly contemplates this ultimate truth, they know that things have no fixed place to settle, that they have no inherent nature and no characteristics. How, then, could they have an abiding place? This is also a reminder to everyone not to become attached. Once you become attached to the Dharma, obstacles arising from the Dharma will appear. Attachment to the Dharma is like having no afflictions, yet seeking out afflictions for yourself.

The Bodhisattva also knows that all things have nowhere to rely on; they are all illusory, empty, and provisionally combined. How could they have somewhere to depend on? They have no support; all things arise from causes and conditions. To say that something can be relied on means that things are interconnected; to say that there is nowhere to rely on is also truly to say that nothing can be depended upon.

The Bodhisattva further understands that all realms and Buddha-lands likewise have no fixed location. From the perspective of ordinary people, mountains are mountains, waters are waters, the earth is the earth, and space is space. But from the perspective of the sages, everything is illusory and unreal. Therefore, they do not become attached, as though they had no notion of a fixed realm.

When the Bodhisattva practices the Bodhisattva path, they have never thought that they are performing meritorious deeds or accumulating roots of goodness. They act without clinging to the doing, because the Bodhisattva contemplates that all Bodhisattva practices have no real substance. If they have no real substance, how could they have a location—and why should they be compared? The Bodhisattva sees all realms, yet none are sufficient to draw His attention, because He has clearly seen that the five aggregates are all empty. Whatever realm the Bodhisattva sees, He understands it clearly and distinctly. Not only is He not deluded by the realms, He can also transform them. This is the Bodhisattva’s power of concentration and the power of wisdom that neither clings nor relies on anything. He understands that all realms are like illusions and transformations, with no true inherent nature; therefore, it is said that they are all nowhere to be found.

This principle describes the realm of the great Bodhisattva’s practice. This great Bodhisattva has cultivated the inexhaustible treasury and thus attained this realm. We ordinary beings cannot speak this way from the perspective of our own minds and eyes. If we did, it would be a great falsehood—a great lie—to deceive people. Ordinary beings see everything as existing and real. The thoughts of ordinary beings and those of Bodhisattvas are completely different. The Bodhisattva’s aspiration is to benefit others, while ordinary beings aspire to benefit themselves. Thus, ordinary beings see everything as existing, whereas Bodhisattvas see clearly that everything is empty. They understand that everything is illusory, and so they see everything without clinging. Without clinging, nothing exists anywhere; with attachment, one feels that everything exists and is real.

 

O disciples of the Buddha! When a Bodhisattva Mahasattva dedicates merit in this way, with the eye of equality he does not see impure Buddha-fields, nor does he see beings as having different characteristics. No slightest Dharma is entered by wisdom, nor is there any slightest wisdom that enters into Dharma. He understands that the Tathagata’s body is not like space, because it is perfected by all virtues and immeasurable wondrous Dharmas, and because, everywhere, it causes all beings to accumulate wholesome roots until they are fully complete.

Commentary: Bodhisattva Vajra Banner feared that beings of the three periods would not pay attention, so he once again addressed the Buddha’s disciples. This Bodhisattva cultivates the dedication of the inexhaustible treasury of merit. He is a great Bodhisattva. When he makes dedications as described above, he sees no impure Buddha-land, because he has understood that impurity is itself emptiness. At the same time, his mind is very pure, so all Buddha-lands appear pure to him, and there are no impure Buddha-lands.

He also sees no different marks among sentient beings, because sentient beings are likewise like emptiness. Moreover, they all possess the wisdom and virtuous attributes of the Tathagata, and are no different from the Buddha. The Bodhisattva sees that Buddha-lands are pure, sentient beings are pure, and the Dharma is pure. Therefore, he knows there is not the slightest Dharma that can be discerned through wisdom, because apart from wisdom there is nothing that can serve as an object for wisdom to enter. The nature of Dharma is quiescent, and there is no wisdom that can enter into it. Wisdom is still, yet constantly illumines; there is no difference between them.

The Bodhisattva also understands that the Buddha’s body is not empty space. Although people often say that the Buddha’s body is like empty space, this is a way of describing the vastness of the Buddha’s Dharmakaya: his mind is like empty space, encompassing everything. Empty space is vast, but it is inert and unaware; it has no spiritual nature, no merit, and no wondrous Dharma. The Buddha’s body, however, possesses all merit and is complete with limitless wondrous Dharmas, thereby accomplishing the Dharmakaya, Sambhogakaya, and Nirmanakaya. Therefore, it is said that it is not like empty space.

The Bodhisattva is also able, wherever he may be, to cause all sentient beings to accumulate limitless kinds of roots of goodness, until every root of goodness is fully and perfectly complete.

 

O disciples of the Buddha! This Bodhisattva Mahāsattva, in every moment, attains an inconceivable and indescribable number of grounds of the ten powers, possesses all merits and virtues, perfects pure wholesome roots, and becomes a field of merit for all beings. This Bodhisattva Mahāsattva fulfills the treasury of virtues of the wish-fulfilling maṇi jewel, for whatever is needed, all means of happiness are obtained. Wherever this Bodhisattva travels, it can adorn and purify all lands; wherever it goes, it causes an inconceivable and indescribable number of beings to become pure, because it gathers merit and cultivates all practices.

Commentary: Disciples of the Buddha! This Great Bodhisattva cultivates the dedication of the inexhaustible treasury of merit. In every instant of thought, he attains an ineffable number of the Buddhas’ ten powers. He perfectly fulfills all the blessings and virtues of the Buddhas and brings to fruition the pure roots of goodness that he cultivates.

Pure roots of goodness are supramundane dharmas. He abandons all defiled dharmas and cultivates pure, supramundane dharmas. Bringing to fruition these roots of goodness cultivated through pure dharmas is what makes them pure roots of goodness. He thus becomes a splendid field of merit for all beings, enabling them to make offerings before him and plant roots of merit.

Through cultivating this Dharma-door of dedicating the inexhaustible treasury of merit, this Great Bodhisattva brings to fruition a treasury of merit-jewels, the wish-fulfilling mani jewel. The power of this precious treasury is to fulfill wishes exactly as desired and to transform without limit. Nothing fails to be fulfilled. If he wishes for various musical instruments and music, he immediately obtains them. Wherever he wishes to go sightseeing, or whichever Buddha-land he wishes to visit to pay respects and make a pilgrimage, he can go there at any time. Moreover, he makes the Buddha-lands he visits pure and adorned. Wherever he wishes to go, he causes an ineffable number of beings in those places to become pure.

In all these sublime realms, the Bodhisattva gathers immeasurable and boundless blessings and virtues by cultivating and perfecting the various practices undertaken by Bodhisattvas.

 

Disciples of the Buddha! When the Bodhisattva Mahāsattva makes such a dedication, he practices all the Bodhisattva practices. His merit and virtue are supreme, and his physical marks are incomparable. His power and radiance surpass all the worlds; Māra and his hosts cannot look upon him. His roots of goodness are complete, and his great vows are fulfilled. His mind is vast, equal to all-knowing wisdom. In a single moment, he can pervade immeasurable Buddha-lands. His power of wisdom is immeasurable; he comprehends the realms of all the Buddhas and has deep faith and understanding in all the Buddhas. He dwells in the power of the Bodhi mind of boundless wisdom, vast as the Dharma-realm and ultimate as space.

Commentary: Disciples of the Buddha! When a Great Bodhisattva cultivates this dedication to the inexhaustible treasury of merit and practices all kinds of Bodhisattva deeds, he attains inexhaustible blessings and wisdom, surpassing all other blessings and wisdom. Because his merit is supreme, he possesses the thirty-two dignified marks and the eighty excellent characteristics, incomparable to anything else. His great majestic power and radiant wisdom surpass all worldly merit, power, and radiance, so that the Mara kings and their followers dare not even open their eyes to look at the Bodhisattva.

When the Bodhisattva has cultivated and trained to this stage, he has perfected every kind of merit and accomplished all the great vows he has made. His merit is supreme; his mind is vast enough to encompass the great void; his scope pervades worlds as numerous as the sands; and his wisdom is equal to the Buddha’s omniscience. In every moment, he can enter all the Buddha lands throughout the ten directions. The power of his wisdom is immeasurable, and he comprehends the realms of the Buddhas of the ten directions. He has deep faith in and understanding of the truths realized by the Buddhas, without any doubt, because he abides in immeasurable wisdom. The Bodhisattva’s resolve for enlightenment is vast as the Dharma realm, ultimate as space, and reaches everywhere.

 

O sons of the Buddha! This is called the Bodhisattva Mahāsattva’s fifth dedication: the inexhaustible treasury of merit.

Commentary: Disciples of the Buddha! The prose passage of the sutra just discussed above is the fifth Dharma-gate practiced by great Bodhisattvas: the dedication of merit to the inexhaustible treasury.

 

When a Bodhisattva Mahāsattva abides in this dedication of merit, they attain ten inexhaustible treasuries. What are the ten? They are:

1. — Because one beholds the inexhaustible treasury of Buddhas, seeing innumerable Buddhas appear in the world within a single pore.
2. – He attains entry into the inexhaustible treasury of Dharma, because by the power of the Buddha’s wisdom he contemplates that all dharmas enter into one dharma.
3. – He attains the inexhaustible treasury of recollection because he upholds without forgetting all the Dharma spoken by the Buddhas.
4. – He obtains the inexhaustible treasury of decisive wisdom, because he skillfully understands the secret expedient means in all the Dharma taught by the Buddhas.
5. One attains the inexhaustible treasury of meanings and purports because one skillfully knows the scope and distinctions of the principles and purports of all dharmas.
6. — Because one attains boundless realization and understanding of the inexhaustible treasury, and with wisdom like space penetrates all the dharmas of the three times.
7. – Attain the inexhaustible treasury of merit and virtue, for it fully satisfies the inexhaustible wishes of all sentient beings.
8. — Having attained the inexhaustible storehouse of courageous wisdom and insight, one will be able to eradicate the ignorance and blindness of all sentient beings.
9. — To attain the inexhaustible treasury of decisive eloquence, expound the equal Dharma of all Buddhas, and enable all sentient beings to understand it fully.
10. He attains the inexhaustible treasury of the ten powers and fearlessnesses, is complete in all the practices of the Bodhisattvas, and has his crown bound with immaculate silk, having attained unobstructed omniscience.

– These are the ten.

Commentary: When the Great Bodhisattva has fully cultivated and perfected the fifth practice, the dedication of the inexhaustible treasury of merit, he then obtains benefits that are inexhaustible, like a treasure trove. Here, these are summarized as the ten inexhaustible treasuries. What are the ten? Bodhisattva Vajradhvaja explains each one in detail. For each, he first gives its name and then explains it: Attaining the Inexhaustible Treasury of Seeing Buddhas: When a Bodhisattva has fully cultivated the fifth dedication of merit, they can see countless Buddhas. Even within a single pore, they can see as many Buddhas as there are asamkhyeyas, appearing in the world to teach and transform sentient beings. This expresses the meaning that the nature of the mind has neither size nor limit, and that one and many do not obstruct each other. Once one has awakened to and clearly understood this, consciousness is transformed into wisdom; purified wisdom reflects things clearly. Thus one attains this realm. It is not something ordinary people can manifest through the illusory perception of consciousness.

Attaining Entry into the Inexhaustible Treasury of Dharma: One gains entry into the profound meaning of the Dharma. Using the power of wisdom like the Buddha, one observes all dharmas as being the same as a single dharma. One observes all dharmas as the same as a single dharma because the Bodhisattva has realized and understood the principles and meaning of the Dharma. With wondrous wisdom, they can know the hidden meaning of the Dharma and skillfully employ expedient and true teachings with freedom. Therefore, they observe all dharmas as entering into a single dharma.

Attaining the Inexhaustible Treasury of Recollection and Retention: Recollection means remembering. Retention means receiving and upholding: receiving in the mind and upholding through one’s actions. Recollection and retention mean that a person’s power of memory is very strong; whatever passes before their eyes is never forgotten. Whatever sutra passes before their eyes, they need only look at it once, and they will remember it clearly forever. Whatever Buddha Dharma the Buddhas of the ten directions and three periods of time have spoken, are speaking, or will speak, they need only hear or see it once, and they will never forget it. They will certainly understand it in their minds and put it into practice in accordance with the teachings. The ancients said:

“Once it enters the eyes…” “Forever is the seed of the Way.” Obtaining the Inexhaustible Treasury of Decisive Wisdom: “Decisive” means having the wisdom to see and know things as they truly are, without doubt or indecision. Whatever comes up, one immediately recognizes it clearly and uses wisdom to make a definite judgment. The Bodhisattva’s wisdom is pure—the supreme, transcendent wisdom of ultimate truth, free of biased views and views of self. The worldly wisdom of ordinary people is not purely wholesome; it is an expression of views of self, biased views, and ignorance. The Bodhisattva not only possesses inexhaustible decisive wisdom, but also skillfully understands the secret expedient teachings spoken by the Buddhas. Expedient teachings are spoken in accordance with the capacities of living beings and their power of understanding, so that they can readily accept them. This is an indispensable application of wondrous wisdom in teaching and transforming living beings.

Obtaining the Inexhaustible Treasury of Understanding Meaning and Purport: “Meaning” refers to the true principles of the Dharma. “Purport” refers to the direction in which those principles lead. Understanding meaning and purport means that the Bodhisattva has gained clear insight into the principles of the Dharma in question. He understands not only the meaning and purport of one teaching, but also those of all kinds of teachings, principles, and directions. The principles of the Dharma may be profound, or shallow and plainly evident. The same matter may arise at different times and places, and involve different people; when the principles are applied in analyzing it, there may be differences in how they apply. Because the Bodhisattva has gained inexhaustible wisdom for understanding meaning and purport, he can discern the different gradations of these principles. “Gradations” here refers to differences in importance, urgency, magnitude, and depth.

Obtaining the Inexhaustible Treasury of Boundless Awakening and Understanding: “Awakening” means becoming clear. Here it does not mean understanding a particular matter, but rather awakening so that thousands upon thousands of matters are all understood clearly. Practitioners must constantly seek awakening, because once they awaken, pure wisdom becomes manifest, and they see clearly through all the myriad things and matters in the world. “Understanding” means comprehending: all difficult and perplexing matters are faced and resolved. The Bodhisattva has attained boundless wisdom of awakening and understanding, with insight that is clear and thorough, without limits, like space. Because he possesses this unsurpassed wisdom, he thoroughly comprehends all the subtle and profound Dharma spoken by the Buddhas of the ten directions and the three periods of time.

Obtaining the Inexhaustible Treasury of Merit and Blessings: The Bodhisattva practices this dedication of merit solely for the benefit of living beings. Living beings are bound by delusion and do not know how to free themselves. The Bodhisattva therefore puts compassion first and dedicates to living beings every root of goodness and every merit he has cultivated, leaving nothing for himself. Thus he attains inexhaustible merit and blessings. He does not enjoy these blessings for himself or use them to adorn his own person. Rather, he causes them to fill the thoughts of all living beings without end, so that living beings, too, may thereby attain inexhaustible merit and blessings.

Obtaining the Inexhaustible Treasury of Valiant Wisdom and Awakening: The Bodhisattva has attained unsurpassed wisdom and thoroughly understands all Dharmas. Having awakened himself, he can also awaken living beings, dispel their ignorance, and eliminate their doubts and confusion. This ignorance and doubt are like a disease that forms a film over the eyes and obstructs vision, making the forms of things unclear. Using his wisdom of awakening, the Bodhisattva dispels the delusion and confusion of living beings and helps them realize the truth. This is like removing the film of ignorance from their eyes. With an intrepid spirit that never grows slack, the Bodhisattva teaches and transforms all living beings, and his Prajna wisdom is inexhaustible.

Obtaining the Inexhaustible Treasury of Decisive Eloquence: This Bodhisattva practices the dedication of the Inexhaustible Treasury of Merit. Through practicing this dedication, he attains the inexhaustible treasury of decisive eloquence. “Decisive” means that one must thoroughly understand the true aspect of all Dharmas in order to have a firm grounding in the truth. One can then apply unobstructed, perfectly integrated wisdom, speaking without end like flowing water, overcoming all demonic forces and subduing the heterodox arguments of non-Buddhists. Only then has one truly attained the samadhi of eloquence. Because the Great Bodhisattva practices the dedication of the Inexhaustible Treasury of Merit, he attains this inexhaustible treasury of decisive eloquence. He can expound the equal Dharma of the Buddhas of the ten directions. The Dharma spoken by the Buddhas is all equal. It is hoped that those who study and cultivate the Buddha Dharma in future generations will not view it in a distorted way and thereby create conflict. When the Bodhisattva expounds the various Dharmas, the living beings who hear them each gain great benefit according to their own faculties. Everyone who hears the Dharma understands the principles of the Buddha Dharma.

Obtaining the Inexhaustible Treasury of the Ten Powers and Fearlessnesses: This Great Bodhisattva practices the dedication of the Inexhaustible Treasury of Merit. Through practicing this Dharma door, he attains the inexhaustible treasury of the Buddha’s ten powers and four fearlessnesses. He perfectly fulfills all the practices cultivated by Bodhisattvas. The wisdom realized by the Bodhisattva has reached a state in which nothing obstructs it. Wisdom arises from purity, free of defilement. With a clear and pure mind, free of defilement, one has wisdom; with wisdom, one has no obstructions and can thoroughly understand without hindrance. One lacks wisdom because of ignorance, distorted views, and attachment; consequently, one encounters obstruction everywhere.

The ten inexhaustible treasuries of precious wisdom and virtue mentioned above are attained by this Great Bodhisattva through practicing the dedication of the Inexhaustible Treasury of Merit. The first six describe the Bodhisattva’s attainment of treasuries that benefit himself. The seventh, eighth, and ninth describe his attainment of treasuries that benefit others. The final treasury describes the fruits of the Bodhisattva’s practice.

 

Disciples of the Buddha! When a Bodhisattva Mahāsattva dedicates all roots of goodness, they attain these ten inexhaustible treasuries.

Commentary: Bodhisattva Vajradhvaja once again called out, “Disciples of the Buddha! This great Bodhisattva cultivates the practice of dedicating merit to the inexhaustible treasury, and thus attains ten kinds of inexhaustible treasuries. These are not attained easily. He cultivates all kinds of roots of goodness and merits, and sincerely and wholeheartedly dedicates them to unsurpassed bodhi, to true suchness and ultimate reality, and to all sentient beings throughout the ten directions and the three times. He is not selfish in the slightest and does not hold back even a little; only then does he attain the ten inexhaustible treasuries.

At that time, Bodhisattva Vajra Banner surveyed the ten directions and spoke these verses, saying: At that time, Bodhisattva Vajra Banner, relying on the Buddha’s spiritual power, surveyed all ten directions and spoke these verses: Commentary: After Bodhisattva Vajradhvaja finished speaking the prose section of the sutra on the fifth dedication of merit, the Inexhaustible Treasury, he again relied on the great majestic spiritual powers of all the Buddhas of the ten directions, Vairocana Buddha, and Shakyamuni Buddha. He surveyed the causes and conditions of all sentient beings throughout the ten directions and the three periods of time, and then restated the prose section above in verses, so that all sentient beings in the three periods of time could readily understand it and cultivate in accordance with the Dharma.

 

The Bodhisattva fulfills the power of profound mind
Mastery is attained throughout all Dharmas
Through the merit of exhorting, inviting, and rejoicing
Skillfully dedicating with unobstructed means.

Commentary: The profound power of mind is the power of Prajna, the power of wisdom. This Bodhisattva practiced the Dharma-gate of dedicating merit to the inexhaustible treasury. Having perfected this practice, the Bodhisattva gained profound mental power—the power of Prajna, the power of wisdom—and was therefore able to fully understand all dharmas, apply them with ease, and make free use of them. “All dharmas” means the eighty-four thousand teachings spoken by the Buddha. These were taught according to the dispositions of sentient beings, using skillful means to help liberate and teach them. The Bodhisattva skillfully applies these teachings and is therefore said to be free in the use of dharmas everywhere; this is what it means to apply them flexibly. This great Bodhisattva constantly urges the Buddhas to remain in the world and asks them to turn the Wheel of Dharma. The Bodhisattva also rejoices in all the virtues cultivated by the Buddhas, as well as in all the virtues cultivated by Bodhisattvas, great and small. By urging and rejoicing in this way, the Bodhisattva gains immeasurable blessings. Endowed with supreme wisdom and immeasurable blessings, and having understood the skillful application of all dharmas, the Bodhisattva uses skillful means that are perfectly integrated and unobstructed to dedicate all roots of goodness and merit to unsurpassed Bodhi, to true suchness and ultimate reality, and to all sentient beings throughout the Dharma realm.

 

All the Tathāgatas of the three times
Adorn and purify Buddha-lands throughout the world
Are fully endowed with every virtue
The dedication to pure lands is likewise so.

Commentary: The three lifetimes are the past, present, and future. In these three lifetimes, the lands where the immeasurable Buddhas of the ten directions dwell are all pure and magnificently adorned. The Buddha lands are not confined to one place but fill the worlds of the ten directions.

This great Bodhisattva practices the dedication of merit of the inexhaustible treasury. The many kinds of merit he cultivates are all perfected and complete, without the slightest deficiency, and likewise fill the Buddha lands throughout the ten directions and three lifetimes. He dedicates all these merits to the Buddhas of the ten directions and three lifetimes, adorning and purifying the Buddhas’ lands.

 

All the Dharma of the Buddhas of the three times,
The Bodhisattvas contemplate its nature thoroughly;
With their minds they take it all in, leaving nothing out,
Thus adorning all the Buddha-lands.

Commentary: The Great Bodhisattva cultivates the practice of dedicating the inexhaustible treasury of merit. Regarding the Dharma taught by all Buddhas of the ten directions and the three periods of time, He fully understands its truth, practices and upholds it accordingly, and quietly contemplates the true meaning of all Dharmas. With His wisdom, He takes in everything, with nothing lacking and nothing superfluous. He holds no biased views or attachments regarding the Dharmas, nor does He distinguish one Dharma as superior and another as not ultimate. He does not think, “This is a great Dharma; practicing this Dharma method brings merit, enables one to see the Buddha, and enables one to become a Buddha. That is a lesser Dharma, and practicing it brings no benefit.” The Bodhisattva is unattached and does not discriminate. Whatever Dharma the Buddhas teach, He wholeheartedly and single-mindedly takes it all in, without excess. He uses the roots of goodness and merit He cultivates to adorn the land of each Buddha.

 

Until all the kalpas existing throughout the three times
I praise the virtues of a Buddha-land
The kalpas of the three times may indeed be exhausted
But the virtues of the Buddha-land are inexhaustible

Commentary: The Bodhisattva spends the kalpas of the three periods of time praising the merits and virtues of a Buddha-land. Though the kalpas of the three periods of time seem very long to ordinary beings, they will still eventually come to an end. But the Buddha’s merits and virtues are inexhaustible; even throughout all the future kalpas, they cannot be praised completely. The merits and virtues of the Buddha-land that can be praised are likewise infinite and inexhaustible.

 

Thus are all the Buddha-lands;
The Bodhisattvas see them all, without exception.
Together they adorn a single Buddha-land;
All Buddha-lands are thus.

Commentary: In the expanse of space are Buddha-lands as numerous as the sands of the Ganges. This Bodhisattva practices the Dharma of dedicating merit through the inexhaustible treasury, and by means of the unobstructed realm He has attained through cultivation, there is not a single Buddha-land He cannot see. He does not regard adorning one Buddha-land as having fulfilled His aspiration; rather, He wishes to adorn all Buddha-lands, so that the land of every Buddha may be pure and magnificent in this way.

 

There are disciples of the Buddha whose minds are pure
They are all born through the Tathagata’s Dharma
All merits adorn the mind
All Buddha-lands are completely filled

Commentary: The Buddha’s disciples all have minds that are pure and radiant. Because they hear the Dharma from the Buddha and practice in accordance with his teachings, they attain the samadhi of hearing, reflection, and cultivation, cast off all past defilements, and attain purity of body and mind, as though they had been born from the Buddha’s Dharma. Their pure and radiant wisdom is perfected through the adornment of cultivating roots of goodness and merit. Just as the Buddha-land is filled with Buddha’s disciples whose minds are pure, so too are all Buddha-lands filled with immeasurable merit.

 

Those Bodhisattvas are all fully endowed.
Countless marks of excellence adorn their bodies.
With eloquence, they expound throughout the world.
Like the great ocean, boundless and inexhaustible.

Commentary: In the lands of all the Buddhas, there are immeasurable and innumerable great Bodhisattvas. Each of these Bodhisattvas is adorned with excellent marks; not only are they adorned with these marks, but they are also endowed with unobstructed eloquence, enabling them to expound all the Buddha’s teachings, go throughout every world, and teach and transform all sentient beings. They are like the great ocean, with boundless capacity and depths that cannot be fathomed.

 

The Bodhisattva abides in all samādhis
All that is undertaken is fully complete
His mind is pure, with none equal to him
His radiance shines throughout the realms of the ten directions.

Commentary: The Bodhisattva’s mind constantly abides in various samādhis and is not disturbed by external conditions. The Bodhisattva practices the six pāramitās and myriad other practices, perfecting them all, awakening oneself and others, and liberating oneself and others. The Bodhisattva’s mind contains not the slightest distracting thought or defilement; its purity is beyond compare. The radiance of the Bodhisattva’s wisdom can shine throughout the Dharma realms in all ten directions.

 

All the Buddha-lands are thus, without exception;
These Bodhisattvas fill them all.
They have never thought of the Śrāvaka Vehicle,
Nor have they sought the Pratyekabuddha path.

Commentary: The pure Buddha-lands are adorned and dignified, as stated above, filling all of space and pervading the Dharma realm. Bodhisattvas fill each and every Buddha-land. They all cultivate the Great Vehicle’s six perfections and myriad practices, walking the Bodhisattva path; they have never even considered retreating to cultivate the Śrāvaka Vehicle. Still less do they deludedly change course and seek the Pratyekabuddha Vehicle. From beginning to end, these great Bodhisattvas arouse the aspiration for great Bodhi. They fear neither hardship nor calamity, do not fret over the long ages of kalpas ahead, and do not hastily seek to attain Buddhahood and enter Nirvana. With single-minded devotion, Bodhisattvas universally deliver sentient beings. They do not hold on to sentient beings’ past faults, nor do they abandon those who are difficult to liberate. Therefore it is said that a Bodhisattva’s mind is like that of a loving mother.

 

The Bodhisattva is thus pure of mind
Dedicating wholesome roots to all sentient beings
Universally wishing to lead them to the right path
Fully and clearly understanding all the Buddhas’ Dharma.

Commentary: The Bodhisattva’s mind is so compassionate, so pure and unconditioned, so impartial and selfless, and so vast. The Bodhisattva bears an immeasurable great loving-kindness toward the thoughts and intentions of sentient beings. The Bodhisattva dedicates all the roots of goodness and merit cultivated to all sentient beings, without retaining even the slightest amount. The Bodhisattva’s intention is not to form good relationships with sentient beings so that they will feel grateful and make offerings, but rather to enable every sentient being to receive the benefit of this dedication, swiftly attain the path to Buddhahood, understand all the Buddha-Dharma taught by the Buddhas, and know to put the teachings into practice—truly following the principles taught by the Buddhas and becoming Buddhist disciples with kind hearts, excellent character, and upright conduct.

 

All the hosts of demonic foes in the ten directions,
The Bodhisattva’s might destroys them all.
In valor and wisdom, none can surpass him;
He is resolved to practice the ultimate Dharma.

Commentary: However many sentient beings there are, there are just as many demons. However many Buddhas there are, there are just as many demons. The ancient worthies said:

“The Way rises one cubit,
The demon rises one fathom.
The Way rises one level,
The demon is above your head.”

Every practitioner must undergo several rounds of cultivation before knowing whether they can pass the tests. If they cannot pass the trials, they can never become a Buddha. To become a Buddha, one must first undergo the demon king’s examination and clearly recognize the difference between Buddha and demon; then the demonic realm will naturally be transformed into the Buddha realm. If one wishes to receive good blessings, one must first endure all kinds of hardship and adversity. Buddhas exist in the worlds of the ten directions, and demons also exist in the worlds of the ten directions. In fact, demons also help people attain the Way; it is just that the direction in which they guide people is different. They help people from the negative side. They use enticement to confuse and test you. In this regard, if you clearly recognize wholesome and unwholesome karma and are neither enticed nor confused, then you will not become a child or subject of demons, and you will escape the reach of demonic adversaries. Great Bodhisattvas practice the Dharma of dedicating the inexhaustible treasury of merit. They accomplish great spiritual powers and mighty virtue, and can subdue and completely eradicate all demonic adversaries. Bodhisattvas possess a valiant and steadfast spiritual might; no one can surpass their great wisdom. Therefore, they are determined to practice the true Dharma. The true Great Dharma is perfectly integrated and unobstructed; it is the ultimate Buddha-Dharma.

 

The Bodhisattva, by this great power of vows
All dedications are without obstruction
Enters the inexhaustible treasury of merit
Past, future, and present are ever inexhaustible

Commentary: Anyone who cultivates the Bodhisattva practices must make great vows. What are great vows? They mean never abandoning sentient beings. For countless kalpas, Bodhisattvas accompany sentient beings as they come and go in the sea of birth and death, yet they act only in accordance with the power of their vows. Bodhisattvas of the past made great vows. Bodhisattvas of the present are making great vows to practice the Bodhisattva path. Bodhisattvas of the future will also make great vows. There is no great vow that does not flow into the Bodhisattva.

This great Bodhisattva cultivates the dedication of merit to the inexhaustible treasury. In accordance with the great vows he has made, he cultivates this Dharma-gate of dedication, dedicating all the inexhaustible roots of goodness and merit he has cultivated to all sentient beings, without retaining even the slightest bit. Through this dedication of merit, he enters the inexhaustible precious treasury of merit. This has no limit of time: past, present, or future. His dedication is immeasurable, and his merit is utterly inexhaustible.

 

The Bodhisattva skillfully contemplates all dharmic practices
Having fully understood that their nature is not autonomous
having known that the nature of all dharmas is thus,
one does not mistakenly grasp at karma and its fruits.

Commentary: This great Bodhisattva cultivates the dedication of the inexhaustible treasury of merit. He skillfully contemplates various Dharma practices and clearly understands that all dharmas are impermanent and subject to arising and ceasing. Thus, he understands that their nature is not autonomous. Having realized that the nature of all dharmas is suffering, emptiness, impermanence, and non-self, the Bodhisattva does not deludedly give rise to a discriminating mind to distinguish wholesome from unwholesome karma; consequently, there are no karmic retributions of wholesome or unwholesome deeds.

 

There is no dharma of form, nor dharma of formlessness;
Nor perception, nor non-perception.
Dharma that exists and dharma that does not exist are all empty;
Know clearly that nothing whatsoever can be attained.

Commentary: There are no form dharmas, nor are there formless dharmas. Form dharmas are the five aggregates: form, feeling, perception, formations, and consciousness. Form has physical shape, whereas feeling, perception, formations, and consciousness do not; all are empty and illusory. The Bodhisattva understands this principle. In the Bodhisattva’s eyes, there are inherently neither the five aggregates of form nor the notion of formless dharmas. There is no aggregate of perception, nor any way of viewing the aggregate of perception. All conditioned and unconditioned dharmas are empty and illusory. If one understands that all dharmas are empty and without marks, then there is all the less anything called a vow. Wisdom and attainment are also empty. Thus, “There is no wisdom, nor any attainment,” as the Heart Sutra says so penetratingly.

 

All dharmas arise from causes and conditions;
Their nature is neither existent nor nonexistent.
Yet with regard to causes and conditions and what arises from them,
Ultimately, there is no grasping or attachment therein.

Commentary: All dharmas, whether the five aggregates, the twelve links of dependent origination, the Four Noble Truths, and so on, arise from causes and conditions. A dharma that arises from causes and conditions has no inherent nature, yet is not nonexistent; therefore, one cannot say that it exists, nor can one say that it does not exist. In short: “All phenomena arise from conditions,
All phenomena cease through conditions.” It is neither a conditioned phenomenon nor an unconditioned one; it simply arises and ceases in dependence on causes and conditions. For this reason, do not give rise to attachment to any phenomena and entrap yourself.

 

The realm of speech of all sentient beings
Within it, ultimately, nothing can be attained
Knowing that names and characteristics are all distinctions
Clearly understanding that all dharmas are without self

Commentary: There are all kinds of sentient beings and all kinds of languages. Language has no characteristics; it is empty. If you try to investigate where language truly exists, there is no place to be found. If you clearly understand that all things with names and forms come about through discrimination, you will naturally know that all phenomena are without a self.

 

Just as the nature of sentient beings is originally quiescent and still,
Know all phenomena clearly in this way,
All that is encompassed by the three times is without remainder,
Buddha-lands and all karmas are equal,

Commentary: The inherent nature of all sentient beings is originally quiescent. Based on this principle, one can clearly understand that all the various dharmas share the same principle. Viewed across the three periods of time, they seem different, yet they encompass all dharmas as equal, without exception. Whether the Buddha realms or the good and evil karma created by sentient beings, all are equal.

 

With wisdom such as this, one dedicates the merit;
According to one’s realization and understanding, merit and karma arise;
These marks of merit are likewise as understood;
How, then, could anything be attainable therein?

Commentary: Using the unsurpassed wisdom described above, dedicate it to all sentient beings. According to their capacity to awaken to and clearly understand all karma and all their karmic retributions, without attachment to any dharma or being ensnared by karma and retribution, their minds will naturally be free, and meritorious karma will arise accordingly. As for what is called the marks of all merit and virtue, understand clearly as well that they are like illusions, like bubbles. Karmic obstructions are also inherently false and unreal. With this understanding, one penetrates without obstruction—what is there still to seek? What is there still to attain?

 

Thus, in dedicating merit, the mind is without stain;
Never measuring the nature of all dharmas;
Clearly realizing that their nature is no-nature;
Abiding neither in the world nor beyond it;

Commentary: This great Bodhisattva practices the Dharma of dedicating the inexhaustible treasury of merit. When he dedicates the roots of goodness he has cultivated to all sentient beings, he does so with a pure mind. He practices pure conduct and expounds the pure Dharma. He uses the pure Dharma to teach sentient beings who are deluded in this evil age of the five turbidities. Although the Bodhisattva teaches those deluded beings for many kalpas, his own nature remains pure from beginning to end, without the slightest defilement. He abandons all faults and evils, never commits evil, and cultivates all wholesome actions; he is never swayed by circumstances. With his superior wisdom and power of concentration, the Bodhisattva adapts to conditions without changing, and remains unchanged while adapting to conditions. Therefore, it is said that when he practices dedication, his mind is not defiled.

Here, “defiled” may also mean “attached.” If there is attachment, defilement arises. If there is no attachment, there is purity. Because the Bodhisattva is not attached, he sees no self and gives rise to no discriminating thoughts. He does not say, “This Dharma has many advantages, while that Dharma is not ultimate and has many shortcomings. This Dharma is of great value and has its own significance, while that Dharma has no value and is not worth studying.” The Bodhisattva has never made such criticisms, nor does he ponder such pointless matters or use words to debate and assess the nature of the Dharmas. This is because the nature of the Dharmas is inherently still and empty. Knowing that it is still and empty, why measure or assess it? Since the Bodhisattva’s mind has no inverted, biased views, it naturally gives rise to no deluded, inverted thoughts. The Bodhisattva has long since clearly understood and realized that all Dharmas have no true inherent nature, and that names are provisionally established as nothing more than skillful means. This Dharma, even if it exists, does not abide permanently in the world, nor is it called supramundane. Our Buddha, the Great Śramaṇa, long ago said to his great disciples:

“All phenomena arise from causes and conditions;
Their abiding nature is quiescent;
They cannot be expressed in words.”

Although the disciples have overcome attachment to self, they remain deluded by attachment to phenomena. Therefore, those who practice and study the Buddha Way must let go of all attachments, relinquishing both attachment to self and attachment to phenomena.

Neither abiding in the world nor leaving the world means that one should not cling to dharmas. What is attachment to the self? For example, some people say, “This is me; that belongs to me; I made this; everything of mine is good; I am number one.” Once you have the thought that you are number one, you can never escape the sea of suffering of birth and death, because you are attached. Afflictions and suffering all arise from attachment. Giving rise to delusion and creating karma are both influenced by attachment, leading to evil deeds and the planting of evil causes. If you want to attain peace and ease, do not compete over who is better or worse, or strive to be number one. Instead, let go of attachment to the self and have no thoughts of being first, second, or third. The more clearly you understand that all dharmas are impermanent and have no inherent nature, the more you see that dharmas, too, cannot be clung to. When both attachments—to self and to dharmas—are empty and nothing remains, that is the realm of a Bodhisattva.

 

All wholesome deeds that are undertaken
Are dedicated to all sentient beings;
May they all fully realize their true nature,
And may every discrimination be dispelled.

All the ways of practicing wholesome karma: This encompasses all kinds of wholesome karma cultivated by a Bodhisattva through the three wholesome karmas of body, speech, and mind, such as establishing merit, virtue, speech, and conduct. The merit established by a Bodhisattva is dedicated to all beings, so that they may obtain its benefits and increase their roots of goodness. The virtues, virtuous qualities, and benevolence established by a Bodhisattva are not kept for himself; he also dedicates them to all beings. A Bodhisattva’s words are never false, deceitful, or crafty. Every sentence he speaks is truthful and wholesome, and he never says anything that is not for the benefit of beings. A Bodhisattva’s conduct is all the more kind and careful: every gesture and action, every word and deed, has meaning and serves as the best example for beings. To teach and transform beings, a Bodhisattva does not shrink from hardship or count the eons. In the mind and eyes of a Bodhisattva, there is only good and no evil. Therefore, he naturally does good and never does anything evil. When a Bodhisattva does good, he does not distinguish between great and small, does not boast of himself, and does not seek fame, reputation, or material gain. And when he sees an evil deed, he will not do it, even if it is small; he will not do it even if it would benefit him. Therefore, it is said that a Bodhisattva is:

“Do good deeds,
Do no evil.”

It is also for this reason that the Venerable One, with regard to the three karmas:

– Body: Do not kill, do not steal, and do not engage in sexual misconduct.

– Mouth: Do not lie, make things up, speak with a forked tongue, or curse or scold.

– Mind: no greed, no hatred, no delusion.

That is, the ten wholesome deeds that the Bodhisattva teaches sentient beings to cultivate. The Bodhisattva dedicates all the roots of goodness and merit He has cultivated to all sentient beings. He understands completely the true nature of those wholesome deeds. Therefore, goodness brings the greatest joy, and He dedicates wholesome karma to sentient beings. The Bodhisattva has such a magnanimous heart because He no longer distinguishes between self and others; He regards sentient beings and Himself as one. He cherishes the aspiration of great loving-kindness without conditions: whether or not He has an affinity with someone, He treats everyone with great loving-kindness. Loving-kindness readily brings others happiness. With the great compassion of one shared essence, He sees that all sentient beings and He are alike, with no difference between them. In His mind, there has never been the discriminating thought that He is a Bodhisattva and they are sentient beings, that He and they are not the same. The Bodhisattva feels that everyone throughout the world is one. Sentient beings throughout the world are also one. All the various kinds of beings in the Dharma realm are one. Only then does one truly understand the true nature of self, others, and sentient beings.

 

All false views whatsoever
Must all be cast aside, without remainder
Free of all afflictions, ever cool and calm
Abide in the unobstructed realm of liberation

Commentary: The world is filled with all sorts of illusory, unreal things. Everyone has their own views and understanding, and this gives rise to contention. Each person is driven by selfish desires, greed, anger, and delusion, which pervade the entire universe, keeping people from seeing the light and finding peace. Only a Bodhisattva can relinquish completely, without leaving anything behind, all false fame, illusory gain, birth and death, and delusions that cause people to fall into ruin. The five desires—wealth, sensual pleasures, fame, food, and sleep—bind people. Thus, His true wisdom can manifest. If those deluded views are not let go of and those bonds are not broken, then that true wisdom will absolutely not manifest. Therefore, I often say to everyone:

“Unable to cast off the false,
one cannot realize the true.
Unable to cast off death,
one cannot transform it into life.”

Everyone is afraid of hardship and only craves comfort and pleasure. I say to them: “If you endure hardship, it will end; if you enjoy good fortune, it will end.” If you wish to enjoy blessings and bring the cycle of birth and death to an end, you must let go of what is false and delusive. If you cannot let go of what is false and delusive, then you will never be able to attain what is true. Why? Because if you keep chasing after what is false and delusive, how can you recognize your true nature? If you wish to understand the true principle clearly, then first quickly abandon false views and knowledge, and free yourself from the bonds of the five desires.

When you leave behind all afflictions, you are always cool and at ease. Afflictions—there are a great many of them. How many are there? Roughly speaking, there are eighty-four thousand kinds of afflictions. Though there are so many afflictions, if you can let them go, you will be cool and at ease. Once you have left behind all afflictions, you will always live in coolness and ease. It is like a scorching-hot day: when night comes, the air becomes cool again.

Human afflictions—that is, mental heat—make the mind uncomfortable and leave one unable to sit or stand still. Who told you to give rise to afflictions? In truth, they all come from within yourself. When your sense of self is too strong, and even the slightest thing does not go as you wish, you become angry and fierce, throwing your weight around like a tiger. This makes others uneasy, while bringing you no benefit either.

To leave means to let go; it can also be called transformation. Transforming afflictions is what is known as “transforming afflictions into bodhi.” When you can transform your afflictions, you will always feel cool and at ease. Bodhisattvas no longer have afflictions, so they always abide in coolness and remain in the state of perfect, unobstructed liberation.

What is liberation? Liberation means that something is binding your body and mind, and now you release what binds you. There are forms of bondage that are tangible, which other people can undo for you. There are also forms that are intangible, such as afflictions binding your inner mind and spirit. No one else can undo these for you, and no one else put them there in the first place; you must liberate yourself.

Once, a practitioner asked an elder practitioner to teach him the method of liberation, saying: – “May I ask, Venerable, what must one do to attain liberation?” —The old ascetic asked him in return, “Who is binding you?” That person heard this and thought to himself, “Who is binding me? Why must I be like a silkworm, binding myself?” At once, he awakened and attained liberation. You can be unobstructed and unhindered, with no notion of a person, a sentient being, or a lifespan; that is liberation. It also means not clinging to the self, not clinging to dharmas, and not clinging to anything, as mentioned earlier—that is liberation.

Why do people fail to attain liberation? Because they cling too strongly to the self: this thing is mine, this body is mine, the house and possessions are all mine. This deludes them, so they cannot attain liberation. If you understand that all of these things are false, that they are all conditioned dharmas, all like dreams, illusions, bubbles, and shadows, like dew and lightning, then who can bind you? You could wish to ascend to heaven or enter the earth, go east or west, to Europe without buying a ticket, or to Asia without taking a plane; you could go wherever you wanted, utterly at ease and free. In this way, you would attain the state of unobstructed liberation. So what would there still be to seek, or to cling to? Let go of everything. Let go, and the true mind and Buddhahood are naturally realized—where else would you go to seek the Buddha Way? If you can let go of everything, is there still a self? If there is no self, what afflictions are there left to be rid of? If the mark of self is not empty, and you cannot think it through, see through it, or let go of everything, then you cannot be at ease. You must see through everything and be able to let go; then the entire Dharma realm will belong to you. What else would there be to covet or seek?

 

The Bodhisattva does not destroy all dharmas;
Nor does he annihilate the nature of the dharmas;
He understands that all dharmas are like echoes;
In all things, he has no attachment;

Commentary: This great Bodhisattva cultivates the dedication of the inexhaustible treasury of merit. He fully comprehends all dharmas and knows that all dharmas have no form and no inherent nature. Since there is nothing with form or substance, what is there to destroy? And how could it be made to perish?

Deluded and confused sentient beings turn good dharmas into ruined dharmas, and wholesome dharmas into unwholesome ones. In truth, the nature of dharmas does not change: good remains good, and wholesome remains wholesome. Yet everything in the world is a manifestation of dharma. If you act in accordance with wholesome dharma, the manifestation is wholesome. If you do not act in accordance with wholesome dharma, the manifestation is destructive and unwholesome. Many sentient beings are degenerate and often act in delusion, without following the rules. It may seem that they have turned things into ruined dharmas, but this is only sentient beings giving rise to delusion and creating karma. The inherent nature of dharmas does not change because sentient beings give rise to delusion and create karma.

Everything the Bodhisattva does—every word, movement, and moment of stillness—is in accordance with the Dharma. How could that destroy all dharmas? Therefore, it is said that the Bodhisattva does not destroy any dharma or go against any dharma. Not destroying or going against them means that he cannot annihilate the nature of dharmas. The Bodhisattva protects all dharmas, expounds and propagates all dharmas, and diligently cultivates all dharmas; therefore, he does not destroy or obliterate their nature.

The Bodhisattva understands that all dharmas are like echoes. When you strike something, it makes a sound. If you do not strike it, no sound is produced; once you strike it, a sound arises. It is like a great temple bell: strike it, and it rings. Or like trees, which make sounds when the wind blows through them. Or like ocean waves: when a strong wind comes, it stirs the water, and the waves roar.

When cruel injustice arises in the world, those who are despised, insulted, and weak can provoke public indignation. Plants and trees have no voice, yet when the wind blows, they cry out; when human relations are unjust and things are unfair, people cry out. Dharma-nature is like this too: without being spoken of, it cannot be manifested; without the Dharma being taught, we do not know that there is Dharma. When the Dharma is taught, there are all kinds of dharmas.

The Bodhisattva understands that everything is like an echo. Dharma-nature is still and quiescent, without form or substance. One must act according to its order and principles, and not cling to dharmas. If one clings to them, one binds oneself. The Bodhisattva understands the nature of dharma; he acts without going against the Dharma and does not destroy its inherent nature. He knows that dharmas are like echoes, and so he does not cling to any dharma. Not being attached is itself to break free of attachment. If one does not cling to dharmas, one understands the emptiness of all dharmas; once one understands their emptiness, what is there left to cling to?

 

Clearly knowing all sentient beings of the three times,
all arising through the convergence of causes and conditions;
also knowing their mental inclinations and habitual tendencies,
never destroying any of the dharmas.

The Bodhisattva is fully endowed with the three knowledges and six supernatural powers, and therefore clearly understands the causes and conditions of sentient beings throughout the three periods of time. Sentient beings are living beings; broadly speaking, the term encompasses both sentient and insentient beings. Sentient beings not only have life, but also awareness and spiritual sensitivity. There are superior sentient beings, intermediate sentient beings who can distinguish good from bad, and inferior, ignorant sentient beings. Human beings are one superior kind of sentient being. Insentient things still have life, but simply lack spiritual sensitivity. Buddhist sutras often speak of sentient beings, referring mostly to human beings, who have life and spiritual sensitivity, as well as other animals.

Human beings come into being through the convergence of many causes and conditions, and are therefore called sentient beings. What is meant by causes and conditions is the web of karma. Their convergence means that the web of karma joins together life after life, forming something extremely complex and revolving in the cycle of rebirth without end. Sentient beings arise through causes and conditions, and likewise cease through causes and conditions. The Bodhisattva clearly knows that sentient beings of the present, past, and future lives all arise through the convergence of causes and conditions. He also sees very clearly the mental dispositions and habitual tendencies of these sentient beings, as well as their likes and dislikes.

Phenomena arising from causes and conditions are all inherently empty; from the very beginning, they are all empty. Since sentient beings arise through the convergence of causes and conditions, they too are, of course, empty. Although sentient beings are empty, this has never destroyed the inherent nature of all dharmas.

 

Having realized that the nature of karma is not karma,
It does not contradict the characteristics of the dharmas;
Nor does it destroy karmic effects and retribution.
It teaches that the nature of all dharmas arises from conditions.

The Bodhisattva clearly understands that the nature of karma is also empty. Karma itself has no real existence, nor does it possess any definite characteristic that can be apprehended. This way of expounding the Dharma is from the Bodhisattva’s standpoint. The Bodhisattva does not make lofty but groundless claims; through genuine cultivation and learning, he has realized great wisdom. Using that wisdom to penetrate the true nature of all dharmas, he relinquishes attachment and forever puts an end to defilement and evil thoughts. What are called karma and karmic retribution are all empty in the Bodhisattva’s contemplation.

Ordinary beings exist within samsara, bound by an interwoven net of karma. Karmic causes and effects are real, the characteristics of dharmas are plainly apparent, and retribution is not off by so much as a hair. Plant wholesome causes and receive wholesome results; plant unwholesome causes and receive unwholesome results. The Bodhisattva clearly knows that the nature of karma is empty, yet he does not deny karmic results. When he explains the origins of dharmas and the nature of all dharmas, he makes clear that they arise from causes and conditions.

 

Know clearly that sentient beings have no birth;
Nor are there sentient beings who transmigrate;
There are no real sentient beings to speak of;
Only by relying on worldly convention are they provisionally proclaimed.

The Bodhisattva also clearly understands that sentient beings arise through the coming together of many conditions; when those conditions cease, they cease, and sentient beings are as if nonexistent. If there are no sentient beings, then there are likewise no sentient beings to circulate through birth and death. Sentient beings are empty, karmic characteristics are empty, and all dharmas are empty. Therefore, there are no truly existent sentient beings to speak of—what, then, is there to cling to?

Yet the sutras sometimes speak of Bodhisattvas not abandoning sentient beings, and of Bodhisattvas cultivating the six perfections and myriad practices in order to rescue sentient beings. They diligently cultivate the Buddha-dharmas in order to teach and transform sentient beings. What does this mean? It means that provisional designations are not discarded: in accordance with the customary conventions of the world—that is, worldly dharmas, also called conventional truth—sentient beings are given a provisional name, “sentient beings.” This is a skillful means of proclaiming to the world the true principles by which the Buddhas teach and transform people.

 

End of Part 1 of Chapter 5