大方廣佛華嚴經

Disciples of the Buddha! What is the great bodhisattva’s dedication in accordance with the characteristic of suchness?

Disciples of the Buddha! This great bodhisattva possesses clear right mindfulness and a steadfast mind, remains far removed from delusion, and practices with single-minded devotion. His profound mind is unshakable, and his accomplished karma is indestructible.

He proceeds directly toward all-knowledge without ever retreating, resolutely seeks the Great Vehicle, is courageous and fearless, plants roots of goodness, brings peace and security throughout the world, gives rise to supreme roots of goodness, cultivates pure wholesome dharmas, increases great compassion, perfects the precious mind, constantly recollects all Buddhas, protects and upholds the true Dharma, firmly believes in the bodhisattva path, perfects immeasurable subtle and pure roots of goodness, and diligently cultivates every merit and wisdom.

He is a guide who gives rise to wholesome dharmas and dedicates them through skillful wisdom.

At that time, the bodhisattva surveys with the wisdom-eye all his immeasurable and boundless roots of goodness. While cultivating these roots of goodness, he may seek the requisite conditions, make preparations, cleanse and arrange things, advance directly, exert himself single-mindedly, set out, illuminate clearly, contemplate them with pure concentration, or reveal and explain them.

All such practices have many approaches, many objects, many characteristics, many matters, many divisions, many courses of conduct, many names, many distinctions, many things produced, and many modes of cultivation.

All the roots of goodness herein are established through the resolve for great bodhi and the quest for knowledge of all modes. They are one and not two. The bodhisattva dedicates these roots of goodness as follows:

May I attain a perfect and unobstructed body with which to cultivate bodhisattva practices. May I attain pure and unobstructed speech with which to cultivate bodhisattva practices. May I attain a sincere and accomplished, unobstructed mind that abides in the Great Vehicle.

May I attain a perfectly pure and unobstructed mind with which to cultivate all bodhisattva practices. May I arouse a vast and immeasurable mind of giving that provides for all sentient beings. May my mind attain mastery of all dharmas and proclaim the great Dharma without obstruction.

May I comprehend all-knowledge, arouse the resolve for bodhi, and illuminate the entire world. May I constantly and rightly recollect the Buddhas of the three times and contemplate the Tathagatas as always appearing before me. May I abide in supreme and perfect aspiration, far removed from every demonic adversary.

May I abide securely in the Buddhas’ ten powers of knowledge and always gather in all sentient beings everywhere. May I attain samadhi that travels throughout all lands without becoming defiled by or attached to the world. May I dwell tirelessly in all worlds and constantly teach and transform sentient beings.

May I bring forth immeasurable skillful means founded upon contemplative wisdom and accomplish the inconceivable practices of the bodhisattva path. May I attain undeluded knowledge capable of distinguishing all worlds throughout the ten directions. May I attain mastery of the powers of knowledge and spiritual abilities, so that in a single thought I can adorn and purify all lands.

May I universally enter the intrinsic nature of all dharmas and see that every world is pure. May I give rise to nondiscriminating knowledge and enter all lands in an instant. May I reveal all the adornments of every land in order to teach and transform immeasurable, boundless sentient beings.

May I reveal the boundless Dharma-realm within a single Buddha-land, and likewise in every Buddha-land. May I attain the sovereign knowledge of great spiritual powers and be able to travel to every Buddha-land.

Disciples of the Buddha! With these roots of goodness, the great bodhisattva vows to adorn all Buddha-lands, to pervade all worlds, and to perfect the wisdom of contemplation.

Just as he dedicates them for himself, so too does he dedicate them for all sentient beings:

May all sentient beings forever leave every hell, the animal realm, and the realm of hungry ghosts. May all sentient beings eliminate every karmic obstruction. May all sentient beings attain impartial wisdom and minds that encompass all places. May all sentient beings equally gather in enemies and loved ones alike and bring them peace, happiness, and pure wisdom. May all sentient beings perfect their wisdom and shine everywhere with pure light. May all sentient beings fully perfect contemplative wisdom and understand the true meaning. May all sentient beings, through pure aspiration, proceed directly toward bodhi and attain immeasurable knowledge. May all sentient beings be able to manifest everywhere in peaceful and secure dwelling places.

Disciples of the Buddha! The great bodhisattva constantly dedicates roots of goodness in this way because he wishes all sentient beings to encounter cooling clouds that shower down the rain of Dharma; because he wishes all sentient beings always to encounter supreme fields of merit; because he wishes all sentient beings to enter skillfully and personally protect the great resolve for bodhi; because he wishes all sentient beings to abide well, free from afflictions; because he wishes all sentient beings to attain unobstructed knowledge and spiritual powers; because he wishes all sentient beings to attain sovereign bodies that manifest everywhere;

because he wishes all sentient beings to perfect supreme knowledge of all modes and universally perform beneficial deeds without letting their lives pass in vain; because he wishes all sentient beings universally to gather in every class of beings and make them pure; because he wishes all sentient beings ultimately to attain all-knowledge; and because he wishes all sentient beings to possess unwavering and unobstructed minds.

Disciples of the Buddha! The great bodhisattva sees delightful things such as lands, gardens, forests, grasses, trees, flowers, fruits, fragrances, beautiful garments, jewels, ornaments, villages, and settlements. He may see sovereign rulers endowed with awesome virtue and mastery, or places free from noise and commotion.

Having seen them, the bodhisattva diligently cultivates with Buddha-wisdom and perfects immeasurable, sublime merits. For the sake of sentient beings, he seeks wholesome dharmas, remains heedful, accumulates goodness as vast as the ocean, shelters all beings everywhere, and becomes a refuge for wholesome dharmas. Without discrimination, the bodhisattva skillfully dedicates his roots of goodness, revealing immeasurable gateways of roots of goodness, revealing immeasurable gateways of roots of goodness.

His knowledge constantly contemplates all sentient beings, while his mind continually recollects the domain of roots of goodness. Without interruption, he dedicates to sentient beings roots of goodness that are equal to true suchness.

At that time, the bodhisattva dedicates his roots of goodness as follows:

May all sentient beings attain the unsurpassed knowledge of the Tathagata, see the true nature and equality of all dharmas, and become perfectly pure and free from grasping. May all sentient beings behold all Buddhas, who are supremely worthy of love, reverence, and complete offerings. May all sentient beings be reborn in pure lands free from every affliction.

May all sentient beings behold the Buddha’s Dharma, which is worthy of love and reverence. May all sentient beings always delight in protecting and upholding every lovable and venerable practice of the bodhisattvas. May all sentient beings attain the lovable and venerable eye of a spiritual benefactor, seeing everywhere without obstruction.

May all sentient beings always behold every delightful thing without opposition. May all sentient beings realize the lovable and venerable Dharma and diligently protect and uphold it. May all sentient beings attain lucid knowledge concerning every lovable and venerable Dharma of the Buddhas.

May all sentient beings cultivate the lovable and venerable mind of generosity practiced by the bodhisattvas. May all sentient beings attain fearless knowledge capable of expounding every lovable and venerable Dharma. May all sentient beings attain the extremely profound and delightful samadhis of the bodhisattvas.

May all sentient beings attain the greatly beloved dharani gateways of the bodhisattvas. May all sentient beings attain the delightful skillful contemplative wisdom of the bodhisattvas. May all sentient beings manifest the greatly lovable and venerable sovereign spiritual powers of the bodhisattvas.

May all sentient beings expound the extremely profound, lovable, and venerable wondrous Dharma amid the great assemblies of all Buddhas. May all sentient beings use skillful means to reveal, explain, and proclaim greatly delightful phrases. May all sentient beings always arouse greatly lovable and venerable impartial compassion.

May all sentient beings, thought after thought, continually arouse a vast and greatly delightful resolve for bodhi, causing their six faculties to become joyful and refreshed. May all sentient beings enter the greatly delightful house of the Buddha. May all sentient beings attain delightful practices of discipline and ceaselessly use those practices to discipline sentient beings.

May all sentient beings attain inexhaustible eloquence with which to proclaim the greatly delightful dharmas of the bodhisattvas. May all sentient beings teach and transform beings tirelessly throughout all delightful worlds for ineffable, ineffable kalpas. May all sentient beings use immeasurable skillful means to awaken to and enter the greatly delightful Dharma-gates of all Buddhas.

May all sentient beings attain delightful, unobstructed skillful means and know that all dharmas have no root. May all sentient beings attain delightful practices free from desire, know that all dharmas are ultimately nondual, eliminate every obstruction, and know the equality and reality of all dharmas. May all sentient beings fully perfect the delightful and unfailing dharmas of the bodhisattvas.

May all sentient beings attain the vajra-like mind of vigor and perfect the delightful path to all-knowledge. May all sentient beings attain delightful and unobstructed roots of goodness that crush every affliction. May all sentient beings attain the delightful gateway to all-knowledge and universally manifest bodies that accomplish complete perfect enlightenment throughout the world.

Disciples of the Buddha! When the great bodhisattva cultivates roots of goodness in this way, he attains luminous wisdom and is gathered in by all spiritual benefactors. Buddha-wisdom illuminates his mind; thereby he forever ends delusion, diligently cultivates the true Dharma, enters the activities of knowledge, skillfully studies the grounds of wisdom, spreads a net of roots of goodness throughout the Dharma-realm, dedicates them with wisdom extending to the ultimate source and depth of the bodhisattvas’ roots of goodness, enters deeply with wisdom into the ocean of great skillful means, and perfects immeasurable, vast roots of goodness.

Disciples of the Buddha! The great bodhisattva dedicates these roots of goodness as follows:

He does not grasp the world or sentient beings. His mind remains pure and unsupported. He maintains right mindfulness regarding all dharmas, leaves behind discriminating views, does not forsake the sovereign wisdom of all Buddhas, and does not turn away from the gateway of dedication to the true nature taught by the Buddhas of the three times.

He accords with the equality of all true dharmas, never loses the Tathagata’s characteristic of reality, and impartially contemplates the three times without perceiving any characteristic of sentient beings. He skillfully follows the Buddha-path, skillfully expounds the true Dharma, deeply understands its meaning, enters the supreme ground, awakens to true Dharma, perfects wisdom, and possesses firm faith and vows. Although he skillfully cultivates right karma, he knows that the nature of karma is originally empty; he understands that all dharmas are like illusions and transformations and have no intrinsic nature.

He contemplates all meanings and practices, accords with worldly speech without attachment, knows principles as they truly are, sees the nature of all dharmas as utterly quiescent, understands that all dharmas share the single characteristic of reality, and knows that their characteristics do not conflict. He dwells together with bodhisattvas, cultivates bodhisattva practices, skillfully gathers sentient beings into the gateway of dedication practiced by the bodhisattvas of the three times, and remains fearless regarding every Buddha-Dharma.

With an immeasurable mind, he makes all sentient beings everywhere pure. Throughout the worlds of the ten directions, he does not give rise to grasping at self or possessions of self. He does not discriminate among worlds or become defiled by or attached to any object.

He diligently cultivates every supramundane dharma, neither grasping nor relying upon any world. On the profound and wondrous path, he steadfastly maintains right view, leaves behind false views, and understands true Dharma.

Just as true suchness pervades every place without boundary, so does the dedication of roots of goodness pervade every place. Just as the nature of true suchness is real, so does the dedication of roots of goodness understand the nature of all dharmas as true and wholesome. Just as true suchness always preserves its fundamental nature without change, so does the dedication of roots of goodness preserve its fundamental nature unchanged from beginning to end.

Just as true suchness takes the absence of nature in all dharmas as its nature, so does the dedication of roots of goodness understand that all dharmas take the absence of dharma as their nature. Just as true suchness takes the absence of characteristics as its characteristic, so does the dedication of roots of goodness understand that all dharmas take the absence of characteristics as their characteristic. Just as one who realizes true suchness never retreats, so one who attains this dedication of roots of goodness never again retreats from the Buddha-Dharma.

Just as true suchness is the course followed by all Buddhas, so is the dedication of roots of goodness the course followed by all Buddhas. Just as true suchness leaves behind the characteristics of objects while serving as the domain, so does the dedication of roots of goodness leave behind the characteristics of objects while serving as the perfect domain of all Buddhas. Just as true suchness can establish all things, so can the dedication of roots of goodness establish all sentient beings.

Just as the nature of true suchness always accords with all things, so does the dedication of roots of goodness always accord with them until the end of future kalpas. Just as no one can measure true suchness, so is the dedication of roots of goodness like empty space, beyond the measure of all sentient beings. Just as true suchness fills everything, so does the dedication of roots of goodness pervade the Dharma-realm in a single instant.

Just as true suchness eternally abides without end, so is the dedication of roots of goodness ultimately inexhaustible. Just as true suchness has no object, so can the dedication of roots of goodness universally perfect every Buddha-Dharma while likewise having no object. Just as the essence and nature of true suchness are firm and cannot be obstructed or damaged by afflictions, so is the dedication of roots of goodness.

Just as true suchness cannot be destroyed, so can no one destroy the dedication of roots of goodness. Just as the essence of true suchness is radiant, so does the dedication of roots of goodness take universal radiance as its nature. Just as there is nowhere true suchness is absent, so there is nowhere the dedication of roots of goodness is absent.

Just as true suchness pervades all times, so does the dedication of roots of goodness pervade all worlds. Just as the nature of true suchness is always pure, so does the dedication of roots of goodness remain pure in nature even while dwelling in the world. Just as true suchness is unobstructed by all dharmas, so does the dedication of roots of goodness travel everywhere without obstruction.

Just as true suchness is the eye of all dharmas, so can the dedication of roots of goodness become the eye of all sentient beings. Just as the nature of true suchness knows no weariness, so does the dedication of roots of goodness cultivate every bodhisattva practice without weariness. Just as the essence and nature of true suchness are extremely profound, so are the essence and nature of the dedication of roots of goodness extremely profound.

Just as true suchness contains not a single thing, so does the dedication of roots of goodness clearly know that its intrinsic nature contains not a single thing. Just as the nature of true suchness does not appear, so is the subtle essence and nature of the dedication of roots of goodness difficult to perceive. Just as true suchness is free from every obscuring film, so is the pure wisdom-eye of the dedication of roots of goodness free from every delusive obscuration.

Just as the nature of true suchness is unequaled, so is the dedication of roots of goodness, which perfects every bodhisattva practice, supreme and unequaled. Just as the essence and nature of true suchness are quiescent, so does the dedication of roots of goodness skillfully accord with the quiescent Dharma. Just as true suchness has no root, so can the dedication of roots of goodness enter all rootless dharmas.

Just as the essence and nature of true suchness are boundless, so does the dedication of roots of goodness purify boundless sentient beings. Just as the essence and nature of true suchness are unattached, so does the dedication of roots of goodness ultimately leave every attachment far behind. Just as true suchness is unobstructed, so does the dedication of roots of goodness eliminate every worldly obstruction.

Just as true suchness is not a course traversed by the world, so is the dedication of roots of goodness not something the world can traverse. Just as the essence and nature of true suchness abide nowhere, so is the dedication of roots of goodness not an abiding place within any birth and death. Just as the nature of true suchness is originally unconditioned, so does the dedication of roots of goodness abandon every conditioned act.

Just as the essence and nature of true suchness abide securely, so does the dedication of roots of goodness abide in reality.

Just as true suchness corresponds with all dharmas, so does the dedication of roots of goodness correspond with what bodhisattvas see, hear, and cultivate. Just as the nature of true suchness is always equal in all dharmas, so does the dedication of roots of goodness cultivate impartial practices in the world. Just as true suchness does not depart from any dharma, so does the dedication of roots of goodness never abandon the world throughout the future.

Just as true suchness is ultimately inexhaustible in all dharmas, so does the dedication of roots of goodness make inexhaustible dedications for sentient beings. Just as true suchness does not conflict with any dharma, so does the dedication of roots of goodness not conflict with any Buddha-Dharma. Just as true suchness universally contains all dharmas, so does the dedication of roots of goodness contain all sentient beings’ roots of goodness.

Just as true suchness shares one essence and nature with all dharmas, so does the dedication of roots of goodness share one essence and nature with the Buddhas of the three times. Just as true suchness is never separated from any dharma, so does the dedication of roots of goodness gather and uphold all mundane and supramundane dharmas. Just as nothing can conceal true suchness, so can the world not conceal the dedication of roots of goodness.

Just as true suchness cannot be shaken, so can no demonic activity shake the dedication of roots of goodness. Just as the nature of true suchness is stainless, so does the dedication of roots of goodness cultivate bodhisattva practices without defilement. Just as true suchness never changes, so does the dedication of roots of goodness remain unchanged in its constant compassion for sentient beings.

Just as true suchness cannot be exhausted, so can no worldly dharma exhaust the dedication of roots of goodness. Just as the nature of true suchness is always awakened, so can the dedication of roots of goodness also awaken, the dedication of roots of goodness can also awaken, to all dharmas everywhere. Just as true suchness is neither lost nor ruined, so is the dedication of roots of goodness never lost in its supreme aspiration for sentient beings.

Just as true suchness is intensely radiant, so does the dedication of roots of goodness illuminate the world with wisdom. Just as true suchness cannot be expressed, so can the dedication of roots of goodness not be expressed in words. Just as true suchness gathers and sustains all worlds, so can the dedication of roots of goodness gather and sustain every bodhisattva practice.

Just as true suchness accords with worldly speech, so does the dedication of roots of goodness accord with every expression of wisdom. Just as true suchness pervades all dharmas, so does the dedication of roots of goodness pervade all Buddha-lands throughout the ten directions, manifest great spiritual powers, and accomplish complete perfect enlightenment. Just as true suchness makes no distinctions, so does the dedication of roots of goodness make no distinctions regarding the world.

Just as true suchness pervades every body, so does the dedication of roots of goodness pervade immeasurable bodies in the lands of the ten directions. Just as the essence of true suchness is originally unborn, so does the dedication of roots of goodness remain unborn even while skillfully manifesting birth. Just as true suchness pervades everything, so does the dedication of roots of goodness manifest spiritual powers throughout the Buddha-lands of the ten directions and the three times.

Just as true suchness pervades the darkness of night, so does the dedication of roots of goodness emit great light and perform Buddha-work throughout every dark night. Just as true suchness pervades the daytime, so does the dedication of roots of goodness enable sentient beings by day to see the Buddha’s spiritual powers and hear the stainless, pure, nonretrogressive Dharma, without letting time pass in vain. Just as true suchness pervades a fortnight and even an entire month, so does the dedication of roots of goodness acquire skillful means concerning the seasons of the world and clearly know all times within a single thought.

Just as true suchness pervades the years, so does the dedication of roots of goodness abide for immeasurable kalpas, lucidly mature every root of goodness, and bring them all to perfection. Just as true suchness pervades kalpas of formation and destruction, so does the dedication of roots of goodness abide throughout all kalpas, pure and undefiled, teaching and transforming sentient beings and making them pure. Just as true suchness extends to the end of the future, so does the dedication of roots of goodness cultivate bodhisattva practices until the end of future kalpas, perfect great vows, and never retreat.

Just as true suchness pervades the three times, so does the dedication of roots of goodness enable sentient beings to behold the Buddhas of the three times in a single instant, never leaving them for even one thought. Just as true suchness pervades every place, so does the dedication of roots of goodness transcend the three realms and attain mastery everywhere. Just as true suchness abides in existent and nonexistent dharmas, so does the dedication of roots of goodness completely comprehend existent and nonexistent dharmas as ultimately pure.

Just as the essence and nature of true suchness are pure, so does the dedication of roots of goodness skillfully use expedient means to assemble the factors of the path and purely cultivate every bodhisattva practice. Just as the essence and nature of true suchness are luminous and pure, so does the dedication of roots of goodness enable all bodhisattvas to attain samadhi and minds that are pure, lucid, and radiant. Just as the essence and nature of true suchness are stainless, so does the dedication of roots of goodness leave defilement far behind and perfect every pure intention.

Just as true suchness is without self or possessions of self, so does the dedication of roots of goodness fill the Buddha-lands of the ten directions with a pure mind free from self and possessions of self. Just as the essence and nature of true suchness are equal, so does the dedication of roots of goodness attain the equality of all-knowledge, illuminate all dharmas, and forever leave delusion behind. Just as true suchness transcends enumeration, so does the dedication of roots of goodness abide together with the Dharma treasury of all-knowledge and raise vast Dharma-clouds throughout all worlds in the ten directions.

Just as true suchness abides in equality, so does the dedication of roots of goodness produce every impartial bodhisattva practice and abide securely on the path to all-knowledge. Just as true suchness pervades the entire realm of sentient beings, so does the dedication of roots of goodness fully possess unobstructed knowledge of all modes and appear everywhere before all beings in the realm of sentient beings. Just as true suchness is without discrimination and pervades every sound of knowledge, so does the dedication of roots of goodness fully possess all knowledgeable speech and sounds and reveal various kinds of speech and sounds to teach and transform sentient beings.

Just as true suchness is forever apart from the world, so does the dedication of roots of goodness enable all sentient beings everywhere to escape the world forever. Just as the essence and nature of true suchness are vast, so can the dedication of roots of goodness receive and uphold the vast Buddha-Dharma without forgetting it and diligently cultivate every bodhisattva practice. Just as true suchness is uninterrupted, so is the dedication of roots of goodness: wishing to establish sentient beings securely on the ground of great wisdom, it cultivates bodhisattva practices throughout all kalpas without interruption.

Just as the essence and nature of true suchness are expansive and pervade all dharmas, so does the dedication of roots of goodness, with pure and unobstructed mindfulness, universally gather all vast Dharma-gates. Just as true suchness universally gathers sentient beings, so does the dedication of roots of goodness realize immeasurable knowledge and cultivate subtle and true bodhisattva practices. Just as true suchness is without attachment, so does the dedication of roots of goodness grasp no dharma, eliminate every worldly grasping, and make all things pure.

Just as the essence and nature of true suchness are unmoving, so does the dedication of roots of goodness abide ultimately and unwaveringly in Samantabhadra’s perfect practices and vows. Just as true suchness is the domain of the Buddhas, so does the dedication of roots of goodness enable sentient beings fully to possess the domain of all-knowledge, end the domain of afflictions, and become pure. Just as nothing can subdue true suchness, so can no demonic activity, non-Buddhist teaching, or false doctrine subdue the dedication of roots of goodness.

Just as true suchness is neither cultivable nor uncultivable, so does the dedication of roots of goodness leave every deluded conception and attachment far behind, making no distinction between cultivation and noncultivation. Just as true suchness never withdraws or abandons, so does the dedication of roots of goodness constantly behold all Buddhas, arouse the resolve for bodhi, and never withdraw from its vast vows. Just as true suchness universally encompasses the speech and sounds of every world, so can the dedication of roots of goodness attain every distinct kind of speech and sound, while its spiritual powers and wisdom produce every form of expression.

Just as true suchness seeks nothing among all dharmas, so does the dedication of roots of goodness enable sentient beings to rely upon Samantabhadra’s practices and attain liberation, without the slightest craving or seeking regarding any dharma. Just as true suchness abides on every ground, so does the dedication of roots of goodness enable sentient beings to leave worldly grounds, abide in wisdom, and adorn themselves with Samantabhadra’s practices.

Just as true suchness is uninterrupted, so does the dedication of roots of goodness attain fearlessness regarding every dharma and ceaselessly teach everywhere in accordance with the sounds of each class of beings. Just as true suchness is far removed from outflows, so does the dedication of roots of goodness enable all sentient beings to perfect knowledge of dharmas, comprehend all dharmas, and perfect the undefiled merit of bodhi.

Just as not even the slightest part of true suchness can be damaged, disturbed, or shaken by any dharma, so does the dedication of roots of goodness enable sentient beings to awaken to all dharmas and possess a vast scope of mind encompassing the Dharma-realm. Just as, in true suchness, the past is not a beginning, the future is not an end, and the present is not an alteration, so is the dedication of roots of goodness: it constantly arouses the resolve for bodhi for the sake of all sentient beings, making them all pure and forever freeing them from birth and death.

Just as true suchness makes no distinctions among the three times, so does the mind of dedication of roots of goodness remain constantly awakened in the present and completely pure in the past and future. Just as true suchness accomplishes all Buddhas and bodhisattvas, so does the dedication of roots of goodness initiate every great vow and skillful means and perfect the vast wisdom of all Buddhas. Just as true suchness is ultimately pure and has nothing in common with any affliction, so can the dedication of roots of goodness eliminate every affliction of sentient beings and enable them to perfect every pure wisdom.

Disciples of the Buddha! When the great bodhisattva dedicates in this way, he attains the following:

Because he universally adorns and purifies every world, he attains the equality of all Buddha-lands. Because he universally turns the unobstructed Dharma-wheel, he attains the equality of all sentient beings. Because he universally gives rise to every vow for wisdom, he attains the equality of all bodhisattvas.

Because he contemplates the nondual essence and nature of all Buddhas, he attains the equality of all Buddhas. Because he universally knows the unchanging essence of the nature of all dharmas, he attains the equality of all dharmas. Because he skillfully understands every language through skillful wisdom, he attains the equality of all worlds.

Because he dedicates every kind of root of goodness without exception, he attains the equality of all bodhisattvas. Because he diligently and uninterruptedly performs Buddha-work at all times, he attains the equality of all times. Because he is unattached to mundane and supramundane roots of goodness and brings them all to ultimate perfection, he attains the equality of all karmic results.

Because he manifests Buddha-work in accordance with the world, he attains equality in all the Buddhas’ sovereign spiritual powers.

Disciples of the Buddha! This is the great bodhisattva’s eighth dedication, the Dedication in Accordance with the Characteristic of Suchness.

The great bodhisattva who abides on this stage of dedication realizes immeasurable pure Dharma-gates and can freely and fearlessly utter the Tathagata’s great lion’s roar. With skillful means, he teaches, transforms, and brings immeasurable bodhisattvas to accomplishment throughout all times without rest. He attains the immeasurable, perfect bodies of the Buddha, each body pervading every world.

He attains the immeasurable, perfect voices of the Buddha, each voice awakening all sentient beings. He attains the immeasurable, perfect powers of the Buddha, capable of containing all lands within each pore. He attains the immeasurable, perfect spiritual powers of the Buddha, placing all sentient beings within a single mote of dust.

He attains the immeasurable, perfect liberations of the Buddha, manifesting within the body of one sentient being every domain in which all Buddhas attain unsurpassed enlightenment. He attains the immeasurable, perfect samadhis of the Buddha, within each samadhi universally manifesting all samadhis. He attains the immeasurable, perfect eloquence of the Buddha, expounding a single sentence of Dharma until the end of future kalpas without exhausting it and completely removing every doubt and delusion of sentient beings.

He fully attains the Buddhas’ ten powers of knowledge and manifests the attainment of perfect enlightenment throughout the realm of sentient beings.

Disciples of the Buddha! This is the great bodhisattva’s dedication of all roots of goodness in accordance with the characteristic of true suchness.

At that time, Bodhisattva Vajra Banner, empowered by the Buddha’s awesome might, surveyed the ten directions and spoke these verses:

Practices differ in immeasurable ways;
The bodhisattva diligently cultivates them all.
According with beings, never opposing their wishes,
He purifies their minds and causes joy to arise.

Having ascended the honored ground of the Guide,
He leaves all burning afflictions, his mind unobstructed.
He skillfully knows both Dharma and meaning,
And diligently studies to benefit sentient beings.

The bodhisattva’s power of vows pervades everything,
Just as true suchness is present everywhere.
Whether things are seen or unseen, each thought encompasses them;
He dedicates all his merit without exception.

It abides throughout the night and also the day,
Abides throughout a fortnight and an entire month,
And likewise abides through years and kalpas;
As with true suchness, so are these practices.

Just like the intrinsic nature of true suchness,
Within which no dharma has ever existed,
The unattainability of intrinsic nature is true nature;
With practices such as these, he dedicates.

As is the characteristic of true suchness, so are his practices;
As is the nature of true suchness, so are his practices.
As the nature of true suchness is originally real,
So are his practices, identical with true suchness.

Such is the bodhisattva’s great wisdom;
His aspiration is firm and unshakable.
Through the power of wisdom he skillfully comprehends
And enters the Buddhas’ treasury of skillful means.

The Tathagata’s Dharma-body reveals its practices;
Every world has that same characteristic.
He teaches that all characteristics of dharmas are without characteristics;
To know characteristics thus is to know the Dharma.

The bodhisattva abides in an inconceivable domain,
Which conceptual thought can never exhaust.
Entering this inconceivable state,
Both thought and nonthought fall utterly silent.

Contemplating the nature of dharmas in this way,
He comprehends all distinctions among karmic deeds.
Every form of clinging to self is eliminated;
He abides in merit, unmoved.

The karmic fruits and retributions of the bodhisattva
Are all confirmed by inexhaustible wisdom.
When even such an inexhaustible intrinsic nature is ended,
Inexhaustible skillful means also cease.

The bodhisattva observes that mind is not outside,
Nor can it be found within.
Knowing that the nature of mind has never existed,
He leaves self and dharmas; all is utterly quiescent.

Those disciples of the Buddha understand in this way
That the nature of every dharma is always empty and still.
There is not a single dharma capable of acting;
Like all Buddhas, they awaken to nonself.

They clearly know that all worlds
Are equal in character with the nature of true suchness.
Seeing this inconceivable characteristic,
They can then know the Dharma without characteristics.

Those able to abide in this extremely profound Dharma
Always delight in cultivating bodhisattva practices.
Wishing to benefit all beings,
They adorn themselves with great vows and never retreat.

They thereby transcend the world;
All things are attained through karmic conditions.
Wishing to rescue beings, they cultivate all practices
And gather in the three realms, leaving no one behind.

They clearly know the differing classes of sentient beings
Are all distinguished by perception and volitional formations.
They observe this with perfect clarity
Without destroying the nature of any dharma.

The wise clearly understand all Buddha-Dharmas
And dedicate with practices such as these.
They compassionately cherish all sentient beings
And cause their cultivated nature to dwell in the true Dharma.