大方廣佛華嚴經

Children of the Buddhas! What is the great bodhisattva’s dedication of merit that is as immeasurable as the dharmadhatu?

Children of the Buddhas! This great bodhisattva covers his head with stainless silk, abides in the position of a Dharma teacher, and extensively practices the giving of Dharma. He gives rise to great loving-kindness and great compassion, establishes sentient beings in bodhicitta, and constantly performs beneficial deeds without ever resting.

He nourishes roots of goodness with bodhicitta. He serves as the disciplining teacher of all sentient beings, teaching them the path of omniscience. He serves as the Dharma sun for all sentient beings, universally illuminating them with the light of roots of goodness.

The bodhisattva’s mind always remains intent on bodhi for the sake of sentient beings, cultivating wholesome practices without ever ceasing. The bodhisattva’s mind is pure, and his wisdom is sovereign; he never abandons any root of goodness or any undertaking of the path. He serves as the supreme guide of great wisdom for all sentient beings, leading them onto the right, secure path.

The bodhisattva serves as a guide for sentient beings, causing them to cultivate all wholesome dharmas. He serves as an unshakable and indestructible good spiritual friend to all sentient beings, causing their roots of goodness to increase and reach fulfillment.

Children of the Buddhas! This great bodhisattva takes the giving of Dharma as foremost, brings forth all pure and wholesome dharmas, embraces the mind directed toward omniscience, and increasingly perfects his supreme, ultimate, and steadfast power of vows. Endowed with great majestic virtue, he relies upon good spiritual friends, harbors no deceit, and reflects upon and observes the boundless sphere of the gateway to omniscience. He dedicates these roots of goodness in this way:

‘May I cultivate, accomplish, and increase all vast and unobstructed spheres. May I hear, receive, retain, and expound the true teaching of the Buddha, even if only a single sentence or verse. May I recollect all Buddhas of the three times throughout the measureless and boundless worlds coextensive with the dharmadhatu and, having recollected them, immediately cultivate bodhisattva conduct. Furthermore, through this root of goodness of recollecting the Buddhas, may I cultivate bodhisattva conduct for the sake of a single sentient being in a single world throughout all future kalpas. As in one world, so throughout all worlds to the limits of the dharmadhatu and the realm of space. As for one sentient being, so also for all sentient beings.’

This bodhisattva adorns himself with skillful means and great vows. In every instance, throughout all future kalpas, he never parts from the recollection of the Buddhas and good spiritual friends, and he constantly sees the Buddhas manifesting before him. There is not a single Buddha who appears in the world whom he does not draw near.

He vows to cultivate and perfect every serene and pure conduct praised and taught by all Buddhas and bodhisattvas. These are:

Unbroken pure conduct, flawless pure conduct, unmixed pure conduct, unstained pure conduct, faultless pure conduct, unobscured pure conduct, pure conduct praised by the Buddhas, unsupported pure conduct, unattained pure conduct, pure conduct that is pure and beneficial to bodhisattvas, pure conduct cultivated by the Buddhas of the three times, unobstructed pure conduct, unattached pure conduct, conflict-free pure conduct, unceasing pure conduct, securely abiding pure conduct, incomparable pure conduct, unmoving pure conduct, undistracted pure conduct, and anger-free pure conduct.

Children of the Buddhas! If a great bodhisattva can cultivate such pure conduct for himself, he can universally cause all sentient beings to abide in it, comprehend it, accomplish it, become purified, become stainless, shine brilliantly, leave defilement behind, become free from obscuration, leave torment behind, become free from bondage, and forever leave evil behind, even to the point of causing all sentient beings to become utterly free from distress and harm and ultimately pure.

Why is this?

If a great bodhisattva has not purified his own pure conduct, he cannot purify others. If he retreats, he cannot cause others to become non-retreating. If he has faults or defects, he cannot cause others to be faultless and undefiled. If he becomes estranged, he cannot cause others never to become estranged. If he is indolent, he cannot cause others to be diligent. If his faith is not firm, he cannot cause others to have firm faith. If he does not abide, he cannot cause others to abide. If he does not realize and enter, he cannot cause others to realize and enter. If he abandons the practice, he cannot cause others not to abandon it. Even if his own mind is distracted in regard to pure conduct, he cannot cause the minds of others to remain undistracted.

Because the great bodhisattva abides in undeluded conduct, teaches the Dharma without error, speaks truthfully, and practices according to the Buddha’s teaching, his body, speech, and mind are pure and free from defilement. He abides in unobstructed conduct and extinguishes every obstruction.

Having himself attained a pure mind, the great bodhisattva teaches others the Dharma of a pure mind. Having himself cultivated gentle patience and disciplined his mind with roots of goodness, he causes others likewise to cultivate gentle patience and discipline their minds with roots of goodness. Having himself left doubt and regret behind, he also causes others forever to abandon doubt and regret. Having himself attained pure faith, he also causes others to attain indestructible pure faith. Having himself become established in the true Dharma, he also causes sentient beings to become established in the true Dharma.

Children of the Buddhas! The great bodhisattva further dedicates the roots of goodness arising from the giving of Dharma in this way:

‘May I attain the inexhaustible Dharma gateways of the Buddhas and then discern and expound them universally for sentient beings, bringing them all joy and satisfaction and vanquishing all the heterodox doctrines of non-Buddhist paths.

‘May I expound for all sentient beings the true Dharma of the Buddhas of the three times. With regard to the arising of every dharma, the meaning of every dharma, the terminology of every dharma, the establishment of every dharma, the explanation of every dharma, the revelation of every dharma, the gateway of every dharma, the realization and entry into every dharma, the observation of every dharma, and the stage and position of every dharma, may I attain a boundless and inexhaustible treasury of Dharma, attain fearlessness, and be endowed with the four kinds of eloquence.

May I discern and explain these things endlessly for sentient beings throughout all future time. This is so that all sentient beings may establish supreme aspirations, give rise to unobstructed and unerring eloquence, attain joy, perfect wisdom, and teach without interruption in accordance with the voices of all kinds of beings. It is so that all sentient beings may possess firm faith and joy, abide in omniscience, and clearly understand all dharmas without further delusion.

‘I reflect: Throughout all worlds, I shall diligently cultivate for the sake of sentient beings. I shall attain immeasurable sovereign bodies pervading the dharmadhatu; an immeasurable, vast mind pervading the dharmadhatu; immeasurable, pure voices pervading the dharmadhatu; immeasurable sites of awakening manifested throughout the dharmadhatu; immeasurable bodhisattva practices cultivated throughout the dharmadhatu; immeasurable stages of bodhisattvahood in which I abide throughout the dharmadhatu; the immeasurable equality of bodhisattvas realized throughout the dharmadhatu; immeasurable bodhisattva Dharmas studied throughout the dharmadhatu; immeasurable bodhisattva practices in which I abide throughout the dharmadhatu;

and immeasurable bodhisattva dedications into which I enter throughout the dharmadhatu.’

Thus does the great bodhisattva dedicate his roots of goodness so that sentient beings may all perfect omniscience.

Children of the Buddhas! The great bodhisattva further dedicates his roots of goodness in this way:

For the sake of seeing measureless Buddhas throughout the dharmadhatu; disciplining measureless sentient beings throughout the dharmadhatu; sustaining measureless Buddha lands throughout the dharmadhatu; realizing the measureless wisdom of bodhisattvas throughout the dharmadhatu; attaining measureless fearlessness throughout the dharmadhatu; perfecting measureless bodhisattva dharanis throughout the dharmadhatu; securely abiding in the measureless inconceivable qualities of bodhisattvas throughout the dharmadhatu; becoming endowed with measureless merit throughout the dharmadhatu; and fulfilling measureless roots of goodness that benefit sentient beings throughout the dharmadhatu.

The great bodhisattva further vows: ‘Through these roots of goodness, may I attain equality of merit, equality of wisdom, equality of powers, equality of fearlessness, equality of purity, equality of sovereignty, equality of perfect awakening, equality in teaching the Dharma, equality of meaning, equality of certainty, and equality of spiritual powers. May all these dharmas be perfected. Whatever I attain, may all sentient beings attain equally with me.’

Children of the Buddhas! The great bodhisattva further dedicates his roots of goodness in this way:

As the dharmadhatu is immeasurable, so too is the dedication of roots of goodness, through which immeasurable wisdom is attained. As the dharmadhatu is boundless, so too is the dedication of roots of goodness, through which boundless Buddhas are seen. As the dharmadhatu is limitless, so too is the dedication of roots of goodness, through which one reaches limitless Buddha lands.

As the dharmadhatu has no boundary, so too is the dedication of roots of goodness, through which bodhisattva conduct is cultivated without boundary in all worlds. As the dharmadhatu is uninterrupted, so too is the dedication of roots of goodness, through which one abides in omniscience without ever being cut off. As the dharmadhatu has a single nature, so too is the dedication of roots of goodness, through which one shares a single wisdom-nature with all sentient beings.

As the intrinsic nature of the dharmadhatu is pure, so too is the dedication of roots of goodness, through which all sentient beings are brought to ultimate purity. As the dharmadhatu is compliant, so too is the dedication of roots of goodness, through which all sentient beings are caused to follow Samantabhadra’s practices and vows. As the dharmadhatu is adorned, so too is the dedication of roots of goodness, through which all sentient beings are adorned with Samantabhadra’s practices.

As the dharmadhatu cannot be damaged or destroyed, so too is the dedication of roots of goodness, through which bodhisattvas are prevented from damaging or losing their pure practices.

Children of the Buddhas! The great bodhisattva further dedicates these roots of goodness in this way:

‘May these roots of goodness serve and honor the Buddhas, and may all bodhisattvas rejoice in them. Through these roots of goodness, may I swiftly enter omniscience. Through these roots of goodness, may I cultivate omniscience universally in every place.

Through these roots of goodness, may all sentient beings always be able to behold all Buddhas. Through these roots of goodness, may all sentient beings always see the Buddhas and perform Buddha deeds. Through these roots of goodness, may all sentient beings always see the Buddhas and never become indolent in regard to Buddha deeds.

Through these roots of goodness, may all sentient beings always see the Buddhas with pure and joyful minds that never retreat. Through these roots of goodness, may all sentient beings always see the Buddhas and clearly comprehend with wholesome minds. Through these roots of goodness, may all sentient beings always see the Buddhas without giving rise to attachment.

Through these roots of goodness, may all sentient beings always see the Buddhas and penetrate without obstruction. Through these roots of goodness, may all sentient beings always see the Buddhas and perfect the conduct of Samantabhadra. Through these roots of goodness, may all sentient beings always see the Buddhas manifest before them and never be separated from them even momentarily.

Through these roots of goodness, may all sentient beings always see the Buddhas and bring forth the immeasurable spiritual powers of bodhisattvas. Through these roots of goodness, may all sentient beings always see the Buddhas and never forget any dharma.’

Children of the Buddhas! The great bodhisattva further dedicates his roots of goodness in this way:

He dedicates them in accordance with the non-arising nature of the dharmadhatu. He dedicates them in accordance with the fundamental nature of the dharmadhatu. He dedicates them in accordance with the essential nature of the dharmadhatu.

He dedicates them in accordance with the unsupported nature of the dharmadhatu. He dedicates them in accordance with the non-forgetting nature of the dharmadhatu. He dedicates them in accordance with the nature of the dharmadhatu that is neither emptiness nor a fixed nature.

He dedicates them in accordance with the quiescent nature of the dharmadhatu. He dedicates them in accordance with the placeless nature of the dharmadhatu. He dedicates them in accordance with the unmoving nature of the dharmadhatu.

He dedicates them in accordance with the undifferentiated nature of the dharmadhatu.

Children of the Buddhas! The great bodhisattva further dedicates all the instructions and revelations involved in the giving of Dharma, together with the roots of goodness thereby produced, in this way:

‘May all sentient beings become bodhisattva Dharma teachers who are constantly protected and kept in mind by the Buddhas. May all sentient beings become unsurpassed Dharma teachers who skillfully establish all sentient beings in omniscience. May all sentient beings become unsurpassed Dharma teachers whom no one can exhaust through challenging questions.

May all sentient beings become unobstructed Dharma teachers who attain unobstructed illumination regarding all dharmas. May all sentient beings become Dharma teachers who are treasuries of wisdom and skillfully expound all Buddha-Dharmas. May all sentient beings become sovereign Dharma teachers who skillfully discern the wisdom of the Tathagata.

May all sentient beings become Dharma teachers who are like eyes, teaching Dharma according to reality without instruction from others. May all sentient beings become Dharma teachers rich in merit, who remember all Buddha-Dharmas and teach according to principle without contradicting the wording or meaning. May all sentient beings become Dharma teachers who cultivate the path without marks, adorn themselves with wondrous marks, radiate measureless light, and skillfully enter all dharmas.

May all sentient beings become Dharma teachers of great embodiment, whose vast bodies fill all lands, who raise great clouds of Dharma and rain down the Buddha-Dharma. May all sentient beings become Dharma teachers who protect the treasury of Dharma, raise the banner of victory, safeguard the Buddha-Dharma, and prevent the ocean of true Dharma from diminishing. May all sentient beings become Dharma teachers who are Dharma suns, attain the eloquence of the Buddhas, and skillfully teach all dharmas.

May all sentient beings become Dharma teachers of wondrous sounds and skillful means who skillfully expound boundless treasuries of Dharma. May all sentient beings become Dharma teachers who have reached the other shore and use wisdom and spiritual powers to open the treasury of the true Dharma. May all sentient beings become Dharma teachers established in the true Dharma who expound the ultimate wisdom of the Tathagata.

May all sentient beings become Dharma teachers who comprehend all dharmas and can teach measureless and inexhaustible virtues. May all sentient beings become Dharma teachers who do not deceive the world and who skillfully cause everyone to enter ultimate reality. May all sentient beings become Dharma teachers who defeat the hosts of māras and skillfully comprehend every deed of māra.

May all sentient beings become Dharma teachers embraced by the Buddhas, free from thoughts of self, possessions of self, and possessive grasping. May all sentient beings become Dharma teachers who bring peace and security to every world and perfect the bodhisattva’s power of vows to teach the Dharma.’

Children of the Buddhas! The great bodhisattva further dedicates his roots of goodness in this way:

He does not dedicate them for the sake of grasping karma. He does not dedicate them for the sake of grasping karmic results. He does not dedicate them for the sake of grasping mind. He does not dedicate them for the sake of grasping phenomena. He does not dedicate them for the sake of grasping causes. He does not dedicate them for the sake of grasping language or sound. He does not dedicate them for the sake of grasping names, phrases, or bodies of text. He does not dedicate them for the sake of grasping dedication itself. He does not dedicate them for the sake of grasping the benefit of sentient beings.

Children of the Buddhas! The great bodhisattva further dedicates his roots of goodness in this way:

He does not dedicate them through craving and grasping the objects of form, sound, fragrance, taste, touch, and dharmas. He does not dedicate them in order to seek rebirth in the heavens. He does not dedicate them in order to seek sensual pleasure.

He does not dedicate them out of fondness for the sphere of the desire realm. He does not dedicate them in order to seek retinues. He does not dedicate them in order to seek sovereignty.

He does not dedicate them in order to seek the pleasures of samsara. He does not dedicate them out of grasping at samsara. He does not dedicate them out of delight in the conditioned realms subject to outflows.

He does not dedicate them in order to seek the pleasure of union. He does not dedicate them in order to seek desirable places. He does not dedicate them while harboring harmful intentions.

He dedicates them so that roots of goodness will not be ruined. He dedicates them without relying upon the three realms. He dedicates them without attachment to dhyanas, liberations, or samadhis.

He dedicates them without abiding in the śrāvaka vehicle or the pratyekabuddha vehicle. He dedicates them solely to teach and discipline all sentient beings. He dedicates them solely to perfect the wisdom of omniscience.

He dedicates them solely to attain unobstructed wisdom. He dedicates them solely to attain pure and unobstructed roots of goodness. He dedicates them solely to free all sentient beings from samsara and cause them to realize great wisdom.

He dedicates them solely to make the mind of great bodhi as indestructible as a vajra. He dedicates them solely to accomplish the ultimate deathless Dharma. He dedicates them solely to adorn the Buddha lineage with measureless adornments and manifest the sovereignty of omniscience.

He dedicates them solely to seek the wisdom of all dharmas, luminous knowledge, and great spiritual powers. He dedicates them solely to practice the conduct of Samantabhadra throughout all Buddha lands in the dharmadhatu and the realm of space, perfect and free from regret; to put on the steadfast armor of great vows; and to establish all sentient beings on the stage of Samantabhadra. He dedicates them solely to liberate sentient beings without rest throughout all future kalpas and ceaselessly manifest the unobstructed radiance of the stage of omniscience.

Children of the Buddhas! When the great bodhisattva dedicates these roots of goodness, he dedicates them with the following minds:

He dedicates them with a mind equal in its fundamental nature. He dedicates them with a mind equal in the nature of Dharma. He dedicates them with a mind equal to the immeasurability of all sentient beings. He dedicates them with a mind equal and free from conflict. He dedicates them with a mind equal in the non-arising of its intrinsic nature. He dedicates them with a mind that knows all dharmas without confusion. He dedicates them with a mind that equally enters the three times. He dedicates them with a mind that produces the Buddha lineage of the three times. He dedicates them with a mind that attains non-retreating spiritual powers. He dedicates them with a mind that brings forth the conduct of omniscience.

Furthermore, he dedicates them to cause all sentient beings forever to leave every hell behind. He dedicates them to prevent all sentient beings from entering the animal realm. He dedicates them to prevent all sentient beings from going before King Yama.

He dedicates them to cause all sentient beings to extinguish every dharma that obstructs the path. He dedicates them to cause all sentient beings to perfect every root of goodness. He dedicates them to enable all sentient beings to turn the Dharma wheel at the appropriate time and bring joy to beings of every kind.

He dedicates them to cause all sentient beings to enter the Ten Powers. He dedicates them to cause all sentient beings to fulfill the bodhisattvas’ boundless, pure Dharma vows. He dedicates them to cause all sentient beings to follow the teaching and transformation of every good spiritual friend and perfect bodhicitta.

He dedicates them to cause all sentient beings to receive, retain, and cultivate the exceedingly profound Buddha-Dharma and attain the Buddha’s wisdom. He dedicates them to cause all sentient beings constantly to have the unobstructed conduct of bodhisattvas present before them. He dedicates them to cause all sentient beings constantly to see the Buddhas present before them.

He dedicates them to cause all sentient beings constantly to have the pure light of Dharma present before them. He dedicates them to cause all sentient beings constantly to have the inconceivable wisdom of bodhisattvas present before them. He dedicates them to cause all sentient beings universally to rescue and protect beings of every kind and constantly to have pure great compassion present before them.

He dedicates them to cause all sentient beings to adorn all Buddha lands with ineffably ineffable arrays of supreme and wondrous adornments. He dedicates them to cause all sentient beings to extinguish every deed of māra. He dedicates them to cause all sentient beings to rely upon nothing in any Buddha land while constantly cultivating bodhisattva conduct.

He dedicates them to cause all sentient beings to generate the aspiration for the wisdom of all modes and enter all the Buddhas’ vast Dharma gateways.

Children of the Buddhas! The great bodhisattva further dedicates roots of goodness with pure right mindfulness. He dedicates them with decisive wisdom.

He dedicates them through full knowledge of skillful means in all Buddha-Dharmas. He dedicates them to perfect measureless and unobstructed wisdom. He dedicates them in order to fulfill the supreme and pure mind.

He dedicates them so that all sentient beings may abide in great loving-kindness. He dedicates them so that all sentient beings may abide in great compassion. He dedicates them so that all sentient beings may abide in great joy.

He dedicates them so that all sentient beings may abide in great equanimity. He dedicates them to leave attachment to both extremes forever and abide in supreme roots of goodness. He dedicates them to reflect upon, observe, discern, and expound all dependently arisen dharmas.

He dedicates them to establish the banner of a greatly courageous mind. He dedicates them to establish the invincible banner of the treasury. He dedicates them to defeat the hosts of māras.

He dedicates them to attain a pure and unobstructed mind regarding all dharmas. He dedicates them to cultivate all bodhisattva practices without retreat. He dedicates them to attain the foremost and supreme mind that delights in seeking the Dharma.

He dedicates them to attain the mind that delights in seeking the meritorious qualities of the sovereign and pure wisdom of all modes. He dedicates them to perfect all vows, eliminate all strife, attain the Buddhas’ pure and unobstructed Dharma, and turn the non-retreating Dharma wheel for sentient beings. He dedicates them to attain the unsurpassed and supreme Dharma of the Buddhas, adorned by hundreds of thousands of rays from the sun of wisdom, which universally illuminate all sentient beings in the dharmadhatu.

He dedicates them in order to discipline all sentient beings, constantly satisfy them according to their inclinations, never abandon his original vows, hear the true Dharma and cultivate the great conduct throughout all future time, attain pure and stainless luminous wisdom, cut off all arrogance, extinguish every affliction, tear apart the net of craving, dispel the darkness of ignorance, and perfect the stainless and unobstructed Dharma.

For the sake of all sentient beings, he dedicates them so that throughout countless kalpas they may constantly and diligently cultivate the non-retreating practice of omniscience, so that every sentient being may attain wondrous and unobstructed wisdom and ceaselessly manifest the sovereign spiritual powers of the Buddhas.

Children of the Buddhas! When the great bodhisattva dedicates his roots of goodness in this way, he does not crave or cling to the objects of the five desires within the three realms.

Why is this?

Because the great bodhisattva must dedicate roots of goodness free from greed. He must dedicate roots of goodness free from anger. He must dedicate roots of goodness free from delusion. He must dedicate roots of goodness free from harm. He must dedicate roots of goodness free from arrogance. He must dedicate roots of goodness free from deceit. He must dedicate roots of goodness that are straightforward. He must dedicate roots of goodness grounded in diligence. He must dedicate roots of goodness grounded in cultivation.

Children of the Buddhas! When the great bodhisattva dedicates merit in this way, he attains a mind of confident faith, joyfully accepts bodhisattva conduct, cultivates the pure path of great bodhisattvas, becomes endowed with the Buddha lineage, attains the Buddha’s wisdom, abandons every evil, leaves behind the deeds of māra, draws near good spiritual friends, fulfills his great vows, and invites all sentient beings to a great assembly of giving.

Children of the Buddhas! The great bodhisattva further dedicates the roots of goodness born from the giving of Dharma in this way:

May all sentient beings attain wondrous and pure voices, gentle voices, voices like celestial drums, measureless, countless, and inconceivable voices, pleasing voices, pure voices, voices pervading all Buddha lands, voices adorned with hundreds of thousands of koṭis of nayutas of ineffable virtues, lofty and far-reaching voices, vast and mighty voices, voices that extinguish every distraction, voices that encompass all the languages of sentient beings, wisdom that knows the boundless voices of all sentient beings, wisdom through which the sounds of all languages become pure, wisdom regarding the sounds of measureless languages, sovereign voices entering the wisdom of all sounds, voices adorned and purified by every sound, voices of which all worlds never tire,

voices ultimately independent of every world, joyful voices, the pure linguistic voices of the Buddhas, voices that expound all Buddha-Dharmas, are free from delusion and obscuration, and whose renown spreads everywhere, voices that cause all sentient beings to obtain the adornment of every Dharma dharani, voices that expound measureless dharmas of every kind, voices reaching measureless assemblies and sites of awakening throughout the dharmadhatu, voices that universally retain inconceivable vajra-like Dharma phrases, voices that reveal all dharmas, voices that are treasuries of wisdom and can articulate ineffable distinctions among phrases and letters, voices that ceaselessly expound all unattached dharmas, voices through which every dharma shines brilliantly,

voices capable of purifying every world and ultimately reaching omniscience, voices that universally encompass the phrases and meanings of all dharmas, voices sovereign and unobstructed through the protective power of spiritual might, and voices that reach the ultimate wisdom of the whole world.

Through these roots of goodness, the great bodhisattva further causes all sentient beings to attain voices that are not inferior, voices free from fear, voices free from defiling attachment, voices that bring joy to the entire assembly at every site of awakening, harmonious and beautiful voices, voices that proclaim all Buddha-Dharmas, and voices that end the doubts of all sentient beings and cause them to awaken. May they attain voices endowed with eloquence and voices that awaken all sentient beings from their long sleep.

Children of the Buddhas! The great bodhisattva further dedicates his roots of goodness in this way:

‘May all sentient beings attain a pure Dharma body free from evil faults. May all sentient beings attain pure and wondrous merit free from evil faults. May all sentient beings attain pure and wondrous marks free from evil faults.

May all sentient beings attain pure karmic results free from evil faults. May all sentient beings attain a pure mind of omniscience free from evil faults. May all sentient beings attain immeasurable, pure bodhicitta free from evil faults.

May all sentient beings attain pure skillful means, free from evil faults, and clearly understand all roots of goodness. May all sentient beings attain pure faith and understanding free from evil faults. May all sentient beings attain the purity of diligently cultivating unobstructed practices and vows, free from evil faults.

May all sentient beings attain pure right mindfulness, eloquence, and wisdom, free from evil faults.’

Children of the Buddhas! For the sake of all sentient beings, the great bodhisattva further dedicates all roots of goodness in this way:

May they attain wondrous bodies, namely: radiant bodies, bodies free from impurity, undefiled bodies, pure bodies, exceedingly pure bodies, bodies free from dust, bodies free from defilement, pleasing bodies, and unobstructed bodies.

Furthermore, for the sake of all sentient beings, the great bodhisattva manifests images of karmic retribution throughout all worlds; manifests images of speech throughout every world; and manifests established images throughout every palace. Just as all images naturally appear within a bright and clean mirror, he reveals to sentient beings the conduct of great bodhi, the wondrous and exceedingly profound Dharma, every kind of virtue, the various paths of cultivation, and the practices that fulfill the bodhisattvas’ practices and vows.

He also reveals to sentient beings the appearance of a Buddha in one world and in all worlds. He reveals to all sentient beings the spiritual transformations of all Buddhas and the inconceivable majestic power and liberation of all bodhisattvas. He further teaches all sentient beings to perfect Samantabhadra Bodhisattva’s practices and vows and the nature of all wisdom.

Through skillful means, the great bodhisattva uses such pure and wondrous bodies to gather in all sentient beings and cause them all to perfect the pure and meritorious body of omniscience.

Children of the Buddhas! The great bodhisattva further dedicates the roots of goodness produced through the giving of Dharma in this way:

‘In whatever world my body cultivates bodhisattva conduct, may the sentient beings who see it never do so in vain. May they all generate bodhicitta and never retreat, follow the true meaning without being shaken, and throughout all worlds, to the end of future kalpas, always abide on the bodhisattva path without weariness. May great compassion pervade everything and equal the measure of the dharmadhatu.

May I know the faculties and dispositions of sentient beings and teach the Dharma at the proper time without ever ceasing. May my mind maintain right mindfulness of all good spiritual friends and never abandon them even for a single instant. May all Buddhas constantly appear before me, and may my mind remain steadfastly mindful without ever becoming indolent, even briefly.

May I cultivate roots of goodness without the slightest falsity or error. May I establish sentient beings in omniscience and cause them never to retreat; become endowed with every radiance of the Buddha-Dharma; uphold great clouds of Dharma and receive great rains of Dharma; cultivate bodhisattva conduct; enter all sentient beings; enter all Buddha lands; enter all dharmas; enter all three times; enter the wisdom of all sentient beings’ karmic retribution; enter the wisdom of all bodhisattvas’ skillful means; enter the wisdom from which all bodhisattvas arise; enter the wisdom of all bodhisattvas’ pure spheres; enter the sovereign spiritual powers of all Buddhas; and enter the entire boundless dharmadhatu, abiding therein to cultivate bodhisattva conduct.’