大方廣佛華嚴經

Disciples of the Buddha! If a great bodhisattva sees the Tathagata appear in the world and teach the Dharma, the bodhisattva immediately proclaims in a loud voice to all sentient beings:

“The Tathagata has appeared in the world! The Tathagata has appeared in the world!”

Thus all kinds of sentient beings are enabled to hear the Buddha’s name and abandon all pride of self and frivolous conceptual elaborations.

The great bodhisattva also guides sentient beings so that they may quickly see the Buddha, recollect the Buddha, take refuge in the Buddha, contemplate the Buddha, observe the Buddha, and praise the Buddha.

The great bodhisattva also tells sentient beings that encountering a Buddha is exceedingly difficult, for only once in thousands of millions of billions of kalpas does a Buddha appear in the world.

Through the exhortation of the great bodhisattva, sentient beings behold the Buddha and then give rise to pure faith, joy, and exultation, honoring and making offerings to him.

In the presence of the Buddha, sentient beings hear the names of the Buddhas and subsequently encounter innumerable other Buddhas. Thereby, their cultivation of roots of goodness continually increases.

These sentient beings all regard bodhisattvas as supreme spiritual friends.

Through the great bodhisattva, these sentient beings accomplish the Buddha-Dharma. They then employ the roots of goodness they have planted throughout innumerable kalpas to perform the work of the Buddha everywhere in the world.

Disciples of the Buddha! When revealing and teaching so that sentient beings may behold the Buddha, the great bodhisattva dedicates these roots of goodness in this way:

May all sentient beings, without needing exhortation, go of their own accord to behold the Buddha, make offerings to him, and give rise to joy.

May all sentient beings always delight in seeing the Buddha and never depart from him.

May all sentient beings always diligently cultivate vast wisdom and receive and uphold the Buddha-Dharma.

May all sentient beings, whatever sounds they hear, awaken to the Buddha-Dharma and cultivate the bodhisattva conduct throughout immeasurable kalpas.

May all sentient beings possess firm right mindfulness and, through the eye of wisdom, always behold the Buddha appearing in the world.

May all sentient beings recollect no other karmic practices, but constantly recollect the Buddha, behold the Buddha, and diligently cultivate the ten powers of wisdom.

May all sentient beings always behold the Buddhas, wherever they may be, and thereby clearly comprehend that the Tathagata pervades the entire realm of space.

May all sentient beings fully attain the Buddha’s sovereign body, realize the path, and teach the Dharma throughout the ten directions.

May all sentient beings encounter spiritual friends, always hear the Buddha-Dharma, and attain indestructible faith in the Buddhas.

May all sentient beings be able to praise the appearance of the Buddhas in the world, causing all who behold the Buddha to attain purity.

Thus does the great bodhisattva dedicate the roots of goodness arising from praising the Buddha’s appearance in the world, so that sentient beings may behold the Buddha, make offerings to the Buddha, and attain ultimate purity in the unsurpassed Dharma.

Disciples of the Buddha! A great bodhisattva gives land to the Buddha for the construction of a monastery. Or the bodhisattva gives land to bodhisattvas and spiritual friends for them to use as they wish. Or the bodhisattva gives land to the Sangha for the construction of dwellings. Or the bodhisattva gives it to parents, shravakas, pratyekabuddhas, or other people, even to the poor, distressed, and orphaned, for them to use as they wish. Or the bodhisattva gives land for the construction of stupas and shrines dedicated to the Buddha. In every establishment built upon such land, the great bodhisattva provides all necessary furnishings and supplies, freeing its occupants from fear of deprivation.

When giving land, the great bodhisattva dedicates the roots of goodness in this way:

May all sentient beings perfect the purity of omniscience and bring the conduct of Samantabhadra to completion.

May all sentient beings attain the stage of complete retention and, with right mindfulness, receive and uphold the entire Buddha-Dharma.

May all sentient beings attain the power of sustaining and always be able to preserve all the teachings of the Buddha.

May all sentient beings attain minds as all-embracing as the earth and always remain pure toward every kind of being, without evil thoughts.

May all sentient beings preserve the lineage of the Buddha and perfect the stages of the bodhisattva without interruption or loss.

May all sentient beings become a place of peace and security for every kind of being, enabling them all to be tamed and to abide upon the pure path.

May all sentient beings, like the Buddha, benefit the world, causing every kind of being diligently to cultivate and abide in the Buddha’s powers.

May all sentient beings be cherished throughout the world and cause others to abide in the Buddha’s unsurpassed bliss.

May all sentient beings attain skillful means and abide in the Buddha’s fearlessness, Dharma, wisdom, and powers.

May all sentient beings attain wisdom like the earth and freely cultivate the entire Buddha-Dharma.

Thus, when giving land, the great bodhisattva dedicates the roots of goodness so that sentient beings may all ultimately attain the pure stage of the Buddhas.

Disciples of the Buddha! A great bodhisattva offers hundreds of thousands of millions of billions of servants, as circumstances require, to the Buddhas, bodhisattvas, spiritual friends, and the Sangha; or provides them to serve parents, the sick, the poor, the distressed, the orphaned, and all who have no one to assist or care for them; or assigns them to guard the Tathagata’s stupas and shrines; or to transcribe the true Dharma of the Buddhas.

These servants are all intelligent and skillful, well-disciplined and compliant by nature, diligent and never indolent. They all possess upright minds, joyful minds, beneficial minds, kindness, and reverence, without resentment or hostility. Moreover, transformed through the pure karma of the great bodhisattva, these servants are all capable and, in accordance with local customs, skillfully bring benefit and satisfaction to their masters.

The great bodhisattva dedicates these roots of goodness in this way:

May all sentient beings attain well-disciplined minds and cultivate roots of goodness in the presence of all the Buddhas.

May all sentient beings obediently make offerings to all the Buddhas and be able to hear and accept the Buddha’s teachings.

May all sentient beings be embraced by the Buddha, constantly contemplate the Tathagata, and never think of anything else.

May all sentient beings never destroy the lineage of the Buddha, but diligently cultivate roots of goodness in accord with the Buddha.

May all sentient beings always diligently make offerings to all the Buddhas and never allow their time to pass in vain.

May all sentient beings comprehend and retain the wondrous meanings taught by the Buddhas, speak purely, and journey without fear.

May all sentient beings always delight in seeing the Buddha without ever growing weary, and not begrudge even their bodies for the Buddha’s sake.

May all sentient beings behold the Buddhas and remain unattached to the world.

May all sentient beings take refuge solely in the Buddha and forever abandon all false refuges.

May all sentient beings follow the Buddha’s path and always delight in contemplating the unsurpassed Buddha-Dharma.

Thus, when giving servants, the bodhisattva dedicates the roots of goodness so that sentient beings may leave defilement far behind, purify the Buddha-ground, and be able to manifest the sovereign body of the Tathagata.

Disciples of the Buddha! When a great bodhisattva gives their own body to one who comes to ask for it, the bodhisattva gives rise to a humble mind, a mind like the earth, enduring every suffering without being shaken. The bodhisattva gives rise to the wish to serve and assist sentient beings without ever growing weary; gives rise to a mind that regards sentient beings as a loving mother would regard her children, wishing to bestow upon them all the roots of goodness possessed; and gives rise to a mind of forgiveness toward even the most evil sentient beings who constantly assail the bodhisattva, while continuing always to assist them diligently.

The great bodhisattva dedicates these roots of goodness in this way:

May all sentient beings never lack the necessities they desire; may they ceaselessly practice the bodhisattva conduct; never abandon the work of benefiting all bodhisattvas; skillfully abide in the path of bodhisattva practice; clearly comprehend the equality of the Dharma-nature of bodhisattvas; enter the lineage of the Tathagata; uphold truthful speech and maintain bodhisattva conduct; enable the world to attain the purity of the Buddha-Dharma, with profound and steadfast faith and understanding, and realize the ultimate Dharma; and enable sentient beings to bring forth increasingly pure wholesome roots, attain great merit, and perfect omniscience.

The great bodhisattva dedicates these wholesome roots so that all sentient beings may always make offerings to all Buddhas, understand all dharmas, receive and uphold them, read and recite them without forgetting, omitting, or erring; skillfully discipline their minds; and train their minds through the Dharma of quiescence. The great bodhisattva enables sentient beings to attain such practices within the Buddha-Dharma.

The great bodhisattva further dedicates these wholesome roots so that all sentient beings may become foremost stupas, worthy of receiving the offerings of the world; so that all sentient beings may become unsurpassed fields of merit, attain the Buddha’s wisdom, and then awaken all beings; benefit all sentient beings; perfect all wholesome roots; attain immeasurable blessings; transcend the three realms; become foremost Guiding Masters who reveal the path of reality to the world; attain wondrous dharanis and fully receive and uphold the true Dharma of all Buddhas; and realize the supreme Dharma-realm, perfecting the unobstructed path as boundless as space.

The foregoing describes how the great bodhisattva, after giving his own body, dedicates everything so that sentient beings may all attain the wisdom-body that is an unsurpassed field of merit.

Disciples of the Buddha! When the great bodhisattva hears the Dharma, he rejoices and gives rise to pure faith. He is able to offer his own body and life to all Buddhas, regarding the Buddhas as his parents.

He delights in, faithfully understands, receives, upholds, reads, and recites the unsurpassed treasure of Dharma and the unobstructed true Dharma. He universally enters innumerable nayutas of treasures of Dharma, great wisdom, and gateways of wholesome roots. His mind constantly recollects immeasurable Buddhas.

He enters the profound principles and the realm of the Buddhas. With the Buddhas’ Brahma voice, he can raise clouds of Buddha-Dharma and shower down the rain of Buddha-Dharma. Free and courageous, he can expound the stage of foremost great wisdom.

He completely perfects wisdom and uses immeasurable great Dharmas to bring all wholesome roots to fulfillment.

Disciples of the Buddha! When the great bodhisattva hears such Dharmas from the Buddhas, he rejoices immeasurably, stands firmly within the true Dharma, resolves his own doubts and delusions, and enables others to resolve theirs as well. His mind is always joyful and at ease. He perfects merit, fully possesses wholesome roots, and constantly aspires to benefit sentient beings without allowing anything to be lacking. He attains supreme wisdom, becomes a treasury of vajra, draws near to all Buddhas, purifies Buddha-lands, and diligently makes offerings to all Buddhas.

At that time, the great bodhisattva dedicates the foregoing wholesome roots in this way:

May all sentient beings attain the perfectly fulfilled and supremely excellent body and be gathered in and accepted by all Buddhas.

May all sentient beings always dwell near the Buddha and constantly behold the Blessed One.

May all sentient beings attain a pure, indestructible body and fully perfect all merit and wisdom.

May all sentient beings always diligently make offerings to all Buddhas and practice the ultimate Brahma conduct in which nothing is attained.

May all sentient beings attain the body of non-self, forever free from self and possessions of self.

May all sentient beings be able to manifest bodies throughout the lands of the ten directions, like reflected images, yet without any characteristic of coming or going.

May all sentient beings attain a sovereign body that reaches everywhere throughout the ten directions, without self and without apprehension.

May all sentient beings be born from the Buddha’s body and dwell in the unsurpassed home of the Buddha-body.

May all sentient beings attain the body endowed with the power of Dharma and possess great strength of patience that no one can destroy.

May all sentient beings attain an incomparable body and accomplish the pure Dharma-body of the Tathagata.

May all sentient beings accomplish the transcendent body of merit and be born within the pure Dharma-realm in which nothing is attained.

The foregoing describes how the great bodhisattva offers his body and life to the Buddha and then dedicates the wholesome roots so that all sentient beings may forever dwell within the home of the Buddhas of the three times.

Disciples of the Buddha! The great bodhisattva gives his body to all sentient beings because he wishes all sentient beings to accomplish and remain mindful of wholesome roots.

The great bodhisattva voluntarily makes his own body into a great radiant lamp that universally illuminates all sentient beings. He makes it into musical instruments that universally gather in and embrace all sentient beings. He makes it into a treasury of wondrous Dharma that universally gathers in and sustains all sentient beings.

He makes it into pure radiance that universally awakens all sentient beings. He makes it into a radiant image for the world that all sentient beings may constantly behold. He makes it into the causes and conditions for wholesome roots that all sentient beings may constantly encounter.

He makes it into a true spiritual friend by whom all sentient beings may be instructed. He makes it into a level road upon which all sentient beings may travel. He makes it into an unsurpassed and perfect abode of peace and happiness, so that all sentient beings may escape suffering and attain purity.

He makes it into a bright and pure sun that benefits the entire world equally.

At that time, the great bodhisattva dedicates the foregoing wholesome roots in this way:

May all sentient beings always draw near to all Buddhas and enter the Buddha’s wisdom. May all sentient beings attain concordant wisdom and abide at the stage of unsurpassed enlightenment. May all sentient beings always dwell within the Dharma assemblies of all Buddhas and skillfully discipline their minds.

May all sentient beings practice in accordance with the Dharma and fully possess the dignified conduct of a Buddha. May all sentient beings attain nirvana and profoundly understand the meaning of the Dharma. May all sentient beings perfect the practice of contentment and be born into the family of the Tathagata.

May all sentient beings abandon craving and ignorance and abide in the Buddha’s supreme aspiration. May all sentient beings bring forth supremely excellent wholesome roots and sit upon the seat of enlightenment. May all sentient beings slay the enemies of the afflictions and remain far removed from malice and harm.

May all sentient beings fully protect and uphold the entire Buddha-Dharma.

The foregoing describes how the great bodhisattva gives his body and life and dedicates his wholesome roots, aspiring that all sentient beings may attain benefit within unsurpassed peace and security.

Disciples of the Buddha! The great bodhisattva personally uses his own body to serve all Buddhas. Toward all Buddhas, he constantly remembers to repay their profound kindness, just as he remembers his parents. He reveres and trusts the Buddhas deeply, protects and upholds the Buddhas’ path to enlightenment with a pure heart, abides in the Buddha-Dharma far removed from worldly conceptions, is born into the family of the Buddhas, follows the Buddhas and remains far removed from the realm of Mara, clearly comprehends the practices of the Buddhas, and ultimately becomes a vessel for the Dharma of all Buddhas.

At that time, the great bodhisattva dedicates these wholesome roots in this way:

May all sentient beings attain purity of mind and adorn themselves with the jewel of all-knowledge. May all sentient beings skillfully discipline themselves and remain far removed from all evil karma. May all sentient beings have steadfast retinues that cannot be divided or destroyed, and may they all be able to receive and uphold the true Dharma of the Buddhas.

May all sentient beings become disciples of the Buddha and reach the bodhisattva stage of consecration. May all sentient beings always be accepted and gathered in by the Buddhas and remain far removed from every evil. May all sentient beings follow the Buddhas and cultivate the most excellent bodhisattva practices.

May all sentient beings enter the realm of the Buddhas and receive a prediction of their attainment of all-knowledge. May all sentient beings become equal to the Buddhas and attain mastery of all the Buddha-Dharmas. May all sentient beings be accepted and gathered in by the Buddhas and always be sovereign in practices free from grasping and attachment.

May all sentient beings always be the foremost attendants of the Buddhas and constantly cultivate the practice of wisdom.

The great bodhisattva dedicates the roots of goodness from attending upon the Buddhas in this way because he wishes to realize unsurpassed bodhi, rescue and protect all sentient beings, liberate them from the three realms, perfect a benevolent mind that causes no harm or affliction, attain immeasurable and vast bodhi, and acquire the wisdom that clearly illuminates the Buddha-Dharma; because he wishes always to be accepted and gathered in by the Buddhas and protected and sustained by them; because he wishes to believe in and understand all the Buddha-Dharmas; because he wishes to attain roots of goodness equal to those of the Buddhas of the three times; and because he wishes to perfect a mind free from regret so that he may realize all the Buddha-Dharmas.

Disciples of the Buddha! The great bodhisattva is able to give away all wealth and possessions, kingdoms, and even the royal throne. Amid all worldly affairs, the great bodhisattva’s mind remains sovereign, unbound, and free from attachment.

He forever abandons evil karma, benefits sentient beings, does not cling to karmic results, takes no delight in worldly dharmas, and is no longer defiled by craving for the realm of birth and death. Although the bodhisattva dwells in the world, in truth this is not the bodhisattva’s place of birth. The bodhisattva’s mind does not cling to the dharmas of the skandhas, ayatanas, and dhatus.

He neither abides in nor relies upon internal or external dharmas. He never forgets the bodhisattva practices, has never departed from spiritual friends, and preserves the bodhisattva’s vast practices and vows. He always delights in revering and serving all spiritual friends.

The great bodhisattva then dedicates these roots of goodness in this way:

May all sentient beings become great Dharma Kings, sovereign over all dharmas, and ultimately reach the other shore. May all sentient beings attain Buddhahood and vanquish all the hostile bandits of affliction. May all sentient beings occupy the throne of Buddhahood, attain the wisdom of a Buddha, and expound the Buddha-Dharma.

May all sentient beings dwell within the realm of the Buddhas and freely turn the unsurpassed Dharma wheel. May all sentient beings be born into the family of the Buddhas, attain mastery of all dharmas, and forever preserve the lineage of the Buddhas without allowing it to perish. May all sentient beings reveal the true Dharma of the Buddhas and bring forth boundlessly many great bodhisattvas.

May all sentient beings abide in the pure Dharma realm, become great Dharma Kings, and continuously manifest the bodies of Buddhas appearing in the world without interruption. May all sentient beings become kings of wisdom throughout all worlds and teach and transform every class of beings without pausing even briefly. May all sentient beings become kings who bestow the Dharma upon every class of beings throughout the Dharma realm and the realm of empty space, enabling them all to abide in the Mahayana.

May all sentient beings become those who fully possess wholesome dharmas equal to those of the Buddhas.

The great bodhisattva dedicates the roots of goodness from giving away the royal throne in this way because he wishes to enable all sentient beings to dwell in a state of ultimate peace and security.

Disciples of the Buddha! When the great bodhisattva manifests as a king and sees someone come to request his excellent cities, royal capital, or places where taxes are collected, he gives them all away without the slightest regret. The bodhisattva’s mind is directed solely toward the path of bodhi and the making of great vows.

He abides firmly in great loving-kindness, practices great compassion, and always joyfully benefits sentient beings. With vast wisdom, he clearly comprehends the profound Dharma and abides in the equality of the Dharma-nature. He acts thus because he has generated the resolve to seek all-knowledge; because he delights in mastery of the Dharma; because he wishes to attain mastery of wisdom; because he seeks to purify and cultivate all virtues; because he wishes to abide in vast, steadfast wisdom; because he wishes to accumulate all roots of goodness; because he vows to cultivate all the Buddha-Dharmas; because he wishes to attain the great wisdom of spontaneous awakening; because he abides irreversibly in the resolve for bodhi;

and because he wishes to cultivate all practices and vows so as ultimately to perfect the knowledge of all modes.

For these reasons, the bodhisattva practices giving and then dedicates these roots of goodness in this way:

May all sentient beings be able to adorn and purify immeasurable lands and then present them to the Buddhas as dwelling places. May all sentient beings always delight in dwelling in secluded and tranquil places. May all sentient beings never depend upon capitals or towns, but delight only in tranquility, so that they may proceed directly to the ultimate wholesome fruition.

May all sentient beings never crave or delight in worldly objects and thereby transcend worldly speech. May all sentient beings free themselves from greed and never regret giving away anything they possess. May all sentient beings attain a world-transcending mind and relinquish their household estates.

May all sentient beings have minds free from stinginess and always be able to practice giving. May all sentient beings attain minds free from craving and attachment and leave the worldly household behind. May all sentient beings be freed from every suffering and eliminate all calamities and terrors.

May all sentient beings adorn and purify all worlds throughout the ten directions and then present them to the Buddhas.

The great bodhisattva dedicates the roots of goodness from giving away the royal capital in this way because he wishes sentient beings to adorn and purify the Buddha-lands.

Disciples of the Buddha! Through the bodhisattva’s vast wholesome karma, all members of his retinue, even his maidservants, are outstanding in talent and appearance, beautiful and dignified, fully endowed with abilities, adorned with every kind of rare jewel, and entirely agreeable and harmonious. If anyone comes to request these members of his retinue or maidservants, the bodhisattva joyfully gives them away. He is utterly free from attachment, infatuation, bondage, grasping, defiling craving, discrimination, pursuit, clinging to appearances, delight, or desire.

The great bodhisattva then contemplates his roots of goodness and dedicates them because he wishes all sentient beings to attain liberation; because he wishes them to attain the Dharma joy of the Buddha; because he wishes them to attain steadfastness amid what is not steadfast; because he wishes them to attain indestructible vajra wisdom; because he wishes them to enter the Buddha’s place of awakening; because he wishes them to reach the other shore; because he wishes them to attain the resolve for unsurpassed bodhi; because he wishes them to attain wisdom that comprehends all dharmas; because he wishes them to bring forth all roots of goodness; and because he wishes them to enter the family of the Buddhas. For these reasons, the bodhisattva dedicates his roots of goodness.

Disciples of the Buddha! By abiding in such wholesome dharmas, the great bodhisattva is born into the family of the Tathagata, increases the pure and supreme causes of the Buddhas, brings forth the supreme path to all-knowledge, enters deeply into the bodhisattva’s vast practices of wisdom, eliminates all worldly afflictions, constantly makes offerings to fields of merit and virtue, proclaims the wondrous Dharma to sentient beings, skillfully arranges for sentient beings to cultivate pure practices, and diligently gathers in all roots of goodness.

May all sentient beings always attain immeasurable samadhis and right concentration, arising continuously without interruption. May all sentient beings always delight in seeing the Buddhas and enter the Buddhas’ samadhis of adornment. May all sentient beings accomplish the inconceivable samadhis of bodhisattvas and manifest immeasurable spiritual powers with sovereign mastery.

May all sentient beings enter concentration in accordance with reality and attain indestructible minds. May all sentient beings attain the exceedingly profound samadhis of bodhisattvas and achieve sovereign mastery of every gateway of meditative concentration. May all sentient beings attain liberation of mind and fully accomplish all samadhis.

May all sentient beings become thoroughly skilled in the gateways of samadhi and be able to comprehend all the characteristics of samadhi. May all sentient beings attain the samadhi of supreme wisdom and be able to study universally all gateways of samadhi. May all sentient beings attain unobstructed samadhi, enter profound meditative concentration, and never regress or fall away.

May all sentient beings attain unattached samadhi, their minds always abiding in right absorption without grasping at dualistic dharmas.

The foregoing is the dedication of roots of goodness made by the great bodhisattva after giving away all the attendants within the palace. He does so wishing that all sentient beings may attain pure and inseparable retinues; attain the retinue of the Mahayana; be replete with the Buddhadharma; be replete with the power of all-knowing wisdom; realize unsurpassed wisdom; attain harmonious and devoted retinues; attain companions who share the same vows and dwell together; be replete with all merit and wisdom; perfect pure roots of goodness; attain gentle and virtuous retinues; attain the Buddha’s pure Dharma-body; attain true eloquence and skillfully expound the Buddha’s inexhaustible treasury of Dharma;

forever abandon worldly meritorious karma and together cultivate pure, supramundane roots of goodness; be replete with pure practices and deeds so as to perfect the pure Dharma; bring all Buddhadharmas directly before them; and use the radiance of the Buddhadharma to adorn and purify all places universally.

Disciples of the Buddha! A great bodhisattva is able to give away even his dearly beloved wife and children to others, as did Prince Tu Dat Noa, King Hien Trang Nghiem, and others in ages long past.

At that time, the great bodhisattva gives out of compassion and cultivates the practice of relinquishing and giving. The bodhisattva’s mind always remains pure, without the slightest regret. He relinquishes and gives away everything he treasures in quest of all-knowing wisdom, enabling sentient beings to form profound aspirations, accomplish the practice of bodhi, contemplate the bodhisattva path, remain mindful of the Buddha’s bodhi, and abide in the Buddha-lineage.

Having perfected such a mind of generosity, the great bodhisattva then resolutely aspires to seek the body of the Tathagata. He regards his own body as belonging to all beings and not as something over which he has personal sovereignty. The bodhisattva further uses his own body to universally embrace sentient beings and offers it to them all, enabling those who are not yet fulfilled to attain fulfillment, like an island of precious jewels.

In benefiting sentient beings in this way, the bodhisattva wishes his own body to become the foremost stupa, so that all sentient beings may rejoice; wishes to possess a mind of equality toward the entire world; wishes to become a cool, refreshing pool for sentient beings; wishes to bestow every kind of peace and happiness upon sentient beings; and wishes to become a great benefactor of sentient beings. Possessing sovereign wisdom and clearly understanding the practices that bodhisattvas must undertake, he therefore makes such great and magnificent vows, advances toward all-knowing wisdom, and aspires to become an unsurpassed field of merit endowed with wisdom.

The bodhisattva is universally mindful of all sentient beings and constantly follows and protects them. Through this, the bodhisattva’s own body perfects every benefit; his bright wisdom illuminates the world universally; his vast mind of generosity remains ever ardent; and he always delights in contemplating the realm of the Buddhas.

Disciples of the Buddha! With a liberated mind free from bondage, craving, and attachment, the great bodhisattva gives away his wife and children and dedicates all the roots of goodness thus generated as follows:

May all sentient beings abide in unsurpassed enlightenment, manifest transformation bodies throughout the Dharma-realm, and turn the irreversible Dharma-wheel. May all sentient beings attain sovereign bodies and, relying upon the power of vows, travel throughout all Buddha-lands. May all sentient beings abandon attachment and aversion and forever end greed and anger.

May all sentient beings become true disciples of the Buddha and practice according to the Buddha’s conduct. May all sentient beings remain resolute and never regress from the fruit of Buddhahood. May all sentient beings always become children of the Buddha, born through transformation from the Dharma.

May all sentient beings perfect the sovereign wisdom of the Buddha and attain the ultimate stage. May all sentient beings realize unsurpassed enlightenment and forever end all afflictions. May all sentient beings be able to expound fully the unsurpassed path and always delight in practicing the unsurpassed gift of Dharma.

May all sentient beings attain minds of right concentration that no obstructing condition can undermine. May all sentient beings sit upon the seat of bodhi, attain unsurpassed enlightenment, and teach and transform immeasurable numbers of men and women, enabling them to become disciples of the Buddha.

The foregoing is the dedication of roots of goodness made by the great bodhisattva when giving away his wife and children, wishing that all sentient beings may realize wisdom and liberation free from obstruction and attachment.

Disciples of the Buddha! The great bodhisattva prepares houses and all necessities. Whoever comes to request them, the bodhisattva gladly provides everything, without any attachment to houses.

He has abandoned the notion of dwelling in a household, is disenchanted with domestic affairs and all necessities, and harbors no craving, delight, or attachment whatsoever. Knowing that houses are readily subject to decay, the bodhisattva always feels disenchanted with and relinquishes them. He wishes only to leave the household life and cultivate the practices of a bodhisattva, wishes only to adorn himself with the Buddhadharma, and relinquishes and gives away all his possessions without the slightest regret.

When he sees someone coming to request them, he rejoices exceedingly. This bodhisattva is constantly praised by all Buddhas.

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

May all sentient beings leave behind their wives and children and perfect the foremost joy of leaving the household life. May all sentient beings escape the bonds of the worldly household, enter the household of liberation, and cultivate pure practices within the Buddhadharma. May all sentient beings abandon stinginess, delight in giving, and never regress.

May all sentient beings forever abandon household affairs, desire little, know contentment, and cease accumulating wealth. May all sentient beings leave the worldly household and dwell in the household of the Tathagata. May all sentient beings attain the unobstructed Dharma and eliminate every kind of obstruction to the true Dharma.

May all sentient beings abandon attachment to their families and, although presently dwelling at home, harbor no attachment. May all sentient beings become skilled in teaching and transforming others and, without abandoning household affairs, expound the wisdom of the Buddha. May all sentient beings manifest as householders while their minds always abide in the wisdom of the Buddha.

May all sentient beings, though presently dwelling at home, never depart from the household of the Buddha and cause beings of every kind to rejoice.

The foregoing is the dedication of roots of goodness made by the great bodhisattva when giving away houses, wishing that all sentient beings may perfect the bodhisattva’s gateways of wisdom, spiritual powers, practices, and vows.

Children of the Buddha! When a great bodhisattva gives away gardens, groves, pavilions, and places of recreation, he thinks: I shall create excellent gardens and groves for all sentient beings. I shall reveal the joy of the Dharma to all sentient beings.

I shall bestow joyful thoughts upon all sentient beings. I shall show sentient beings boundless happiness and delight. I shall disclose the pure Dharma-gates to all sentient beings.

I shall cause sentient beings to give rise to joyful minds. I shall enable all sentient beings to attain the wisdom of the Buddha. I shall enable sentient beings to fulfill their vast vows.

I shall be like a loving father to all sentient beings. I shall enable all sentient beings to attain discerning wisdom. I shall give sentient beings all the necessities of life.

I shall be like a loving mother to all sentient beings, nurturing in them all roots of goodness and great vows.

Children of the Buddha! When a great bodhisattva cultivates roots of goodness such as these, he never wearies of or abandons evil sentient beings. Even if all sentient beings throughout the world are ungrateful, the bodhisattva never gives rise to a single thought of resentment or hatred, nor does he seek even the slightest recompense; he wishes only to eliminate their immeasurable suffering and afflictions. Toward the world, the bodhisattva’s mind is like empty space, utterly free from attachment. The bodhisattva contemplates the true character of all dharmas, makes great vows to rescue sentient beings from suffering, never wearies of or abandons his aspiration for the Great Vehicle, severs all views and attachments, and cultivates the bodhisattva’s practices and vows of equality.

Children of the Buddha! Having contemplated in this way, the great bodhisattva dedicates all these roots of goodness as follows:

May all sentient beings continually increase immeasurable wholesome qualities and perfect the unsurpassed mind. May all sentient beings attain the immovable Dharma and rejoice whenever they behold the Buddhas. May all sentient beings delight in the garden of Dharma and behold the Buddha’s garden of wondrous joy.

May all sentient beings attain a pure and wondrous mind and always behold the garden and grove of the Buddha’s spiritual powers. May all sentient beings attain the joy of the Buddha and always skillfully journey within the realm of wisdom. May all sentient beings attain the joy of spiritual powers and travel everywhere to the Dharma assemblies at the places of enlightenment in immeasurable lands.

May all sentient beings accomplish the bodhisattva’s spiritual powers and liberations and, throughout all future kalpas, practice the bodhisattva conduct without ever becoming weary. May all sentient beings behold Buddhas filling the Dharma-realm and give rise to the vast mind within the Buddha’s gardens and groves. May all sentient beings be able to reach every Buddha-land and universally make offerings to all Buddhas.

May all sentient beings attain wholesome aspirations and purely adorn all Buddha-lands.

The foregoing is the great bodhisattva’s dedication of roots of goodness when giving away gardens, groves, and pavilions, so that all sentient beings may behold the Buddhas and journey within the Buddha’s gardens and groves.

Children of the Buddha! A great bodhisattva establishes hundreds of thousands of kotis of nayutas of immeasurable and innumerable vast assemblies of giving. All are pure and sanctioned by the Buddhas.

He never harms or afflicts even a single sentient being, but causes beings everywhere to abandon all evil, purify the three kinds of karma, and perfect wisdom. He arranges hundreds of thousands of kotis of nayutas of immeasurable and innumerable pure environments and amasses hundreds of thousands of kotis of nayutas of immeasurable and innumerable excellent necessities. He gives rise to the mind of unsurpassed bodhi and practices giving without limit, enabling all sentient beings to abide upon the pure path.

All is wholesome, and all possess pure faith and understanding. In accordance with the inclinations of hundreds of thousands of kotis of immeasurable sentient beings, he causes them all to rejoice. With great compassion he rescues and protects everyone and makes offerings to and serves the Buddhas of the three periods.

Wishing to bring all Buddha-seeds to fulfillment, the bodhisattva practices the work of giving without ever regretting it, increases his faith, perfects the great practice, and constantly advances toward dana-paramita.

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

May all sentient beings who give rise to the mind of the Great Vehicle accomplish the vast practice of giving. May all sentient beings be able to establish great assemblies of giving: giving everything, wholesome giving, supreme giving, unsurpassed giving, giving that transcends the world, and giving praised by all Buddhas. May all sentient beings become foremost donors, wholeheartedly rescuing sentient beings in the evil destinies from suffering, enabling them all to enter unobstructed wisdom, cultivate vows of equality, cultivate roots of goodness in accordance with reality, attain nondiscriminating wisdom, and realize the wisdom of their own inner state.

May all sentient beings abide in the quiescent wisdom of the gates of meditative concentration, enter the deathless path, perfect all wisdom and spiritual powers, advance with heroic vigor, fully realize all stages, adorn the Buddhadharma, and reach the shore of great awakening without ever retreating. May all sentient beings establish great assemblies of giving without weariness or fatigue, continually rescue and aid sentient beings, and ultimately attain unsurpassed omniscience.

May all sentient beings always diligently plant every root of goodness and attain even immeasurable unsurpassed merit. May all sentient beings always be praised by the Buddhas as great donors to the world, replete with merit and universally bestowing unsurpassed joy throughout the Dharma-realm of the ten directions. May all sentient beings establish great assemblies of giving, accumulate abundant roots of goodness, and, guided by bodhi, lead every kind of being to the shore of unsurpassed awakening.

May all sentient beings perfect the supreme practice of giving and enable every kind of being universally to abide in the One Vehicle. May all sentient beings give at the proper time and remain forever apart from untimely giving. May all sentient beings accomplish wholesome giving, up to and including the Buddha’s ultimately perfect giving.

May all sentient beings constantly practice ultimately vast and magnificent giving, take the Buddhas as their teachers, and always draw near to them and make offerings. May all sentient beings practice pure giving, accumulate immeasurable merit throughout the Dharma-realm, and reach the shore of perfect awakening. May all sentient beings become great donors to the world and vow to deliver every kind of being to the fruition-stage of the Tathagata.

The foregoing is the great bodhisattva’s dedication of roots of goodness when establishing great assemblies of giving, so that all sentient beings may practice unsurpassed giving, the Buddha’s ultimate giving, perfectly wholesome giving, indestructible giving, giving for the sake of making offerings to the Buddha, giving unmixed with anger or resentment, giving that rescues every kind of being from suffering, giving that perfects omniscience, giving through which one always beholds the Buddhas, giving that perfects vigorous effort, and vast giving that perfects the bodhisattva’s merit and the Buddha’s wisdom.

Children of the Buddha! A great bodhisattva gives away all necessities without the slightest regret, expecting no repayment, seeking no reward, and never hoping to obtain worldly wealth or pleasure. Free from deluded thought, he skillfully reflects upon the true Dharma solely because he wishes to benefit all sentient beings. He carefully examines the true nature of all dharmas and, according to the differences among all kinds of sentient beings and the diversity of their needs and desires, prepares immeasurable necessities, all durable and excellent, and then practices boundless giving: giving everything, both his own body and external possessions.

When giving in this way, the bodhisattva increases his aspiration, attains great merit, perceives his original mind, and is able constantly to support and protect all sentient beings, causing them to give rise to sublime aspirations. The bodhisattva never has even a single thought of seeking repayment. Therefore, this bodhisattva’s roots of goodness become equal to those of the Buddhas and are all directed toward perfecting omniscience in all its aspects.

Children of the Buddha! The great bodhisattva dedicates all the roots of goodness from the foregoing acts of giving as follows:

May all sentient beings be disciplined and purified. May all sentient beings eradicate afflictions and adorn and purify all Buddha-lands. May all sentient beings, through purity of mind, traverse the Dharma-realm in the space of a single thought.

May all sentient beings possess wisdom pervading the whole of space and the Dharma-realm. May all sentient beings attain all-knowing wisdom, discipline sentient beings throughout the three periods of time, and at all times continually turn the pure, irreversible Dharma wheel. May all sentient beings be endowed with all-knowing wisdom and skillfully manifest spiritual powers and expedient means to benefit sentient beings.

May all sentient beings awaken to and enter the wisdom of the Buddha, and throughout all future kalpas constantly expound the true Dharma throughout the worlds of the ten directions without rest, enabling every kind of being to hear and know it. May all sentient beings bring the practices of the bodhisattva cultivated throughout immeasurable kalpas to complete fulfillment. May all sentient beings cultivate the practices of the bodhisattva throughout all worlds in the ten directions.

May all sentient beings, in every thought, constantly carry out the work of all Buddhas of the three periods of time, teaching and transforming every kind of being until they attain all-knowing wisdom.

Children of the Buddha! According to whatever sentient beings require, the great bodhisattva provides them with countless fine and excellent necessities. The great bodhisattva does so because he wishes the Buddhadharma to continue without interruption; because, with great compassion, he rescues every kind of being from suffering; because, with great loving-kindness, he cultivates the practices of the Mahayana; because he never contravenes the Buddha’s teachings; because he skillfully employs expedient means to cultivate wholesome practices; because he does not sever the lineage of the Buddhas; because, according to what people request, he gives to them without ever growing weary; because he relinquishes and gives everything without regret;

and because he constantly dedicates everything toward all-knowing wisdom.

At that time, from the lands of the ten directions, countless kinds of sentient beings and countless fields of merit all assembled before the bodhisattva to make requests. The bodhisattva’s heart was filled with great joy, and he accepted them all, regarding them as good spiritual friends. With great compassion, he gave vigorously, without the slightest weariness or discontent. According to each person’s request, he provided everything in full, bringing an end to their deprivation.

All those who came to ask were deeply satisfied and widely proclaimed and praised the bodhisattva’s virtues.

Seeing their happiness, the bodhisattva’s heart was likewise filled with immeasurable joy. The joy experienced by Shakra, lord of the gods, throughout hundreds of thousands of kotis of nayutas of kalpas; the joy experienced throughout countless kalpas in the Yama Heaven; throughout immeasurable kalpas in the Tushita Heaven; throughout boundless kalpas in the Heaven of Delight in Transformations; throughout incomparable kalpas in the Heaven of Mastery over Others’ Transformations; throughout incalculable kalpas by the Brahma kings; throughout inconceivable kalpas by wheel-turning kings; throughout inconceivably many kalpas in the Heaven of Universal Purity;

and the sublime bliss experienced throughout inexpressible kalpas in the Pure Abodes—even all these combined cannot equal the joy of the great bodhisattva upon seeing those who come to make requests.

Through this, the great bodhisattva’s faith increases, his aspiration becomes purified, his six faculties become disciplined and compliant, and he becomes fully endowed with faithful understanding, progressing onward until the wisdom of the Buddha increases within him.

Children of the Buddha! The great bodhisattva dedicates these roots of goodness so that all sentient beings may gain benefit, all sentient beings may attain peace and happiness, all sentient beings may obtain great benefit, all sentient beings may attain purity, all sentient beings may seek the path of Buddhahood, all sentient beings may attain equality, all sentient beings may acquire benevolent minds, all sentient beings may enter the Mahayana, all sentient beings may attain wholesome wisdom, and all sentient beings may completely fulfill Samantabhadra’s practices and vows, perfect the ten powers of wisdom, and manifestly attain perfect enlightenment.

Children of the Buddha! When the great bodhisattva dedicates these roots of goodness in this way, the three karmic activities of body, speech, and mind are all liberated: there is no attachment, no bondage, no conception of sentient beings, no conception of living beings, no conception of self, no conception of persons, no conception of youths, no conception of those who are born, no conception of agents, no conception of experiencers, no conception of existence, no conception of nonexistence, no conception of this life or a future life, no conception of dying here and being born elsewhere, no conception of permanence, no conception of impermanence, no conception of the existence of the three realms, no conception of the nonexistence of the three realms,

neither conception nor non-conception.

Such is dedication without bondage; dedication liberated from bondage; dedication that is not karma; dedication that is not karmic retribution; dedication that is not discrimination; dedication that is not non-discrimination; dedication that is not something already deliberated upon; dedication that is not mind; and dedication that is not non-mind.

Children of the Buddha! When the great bodhisattva dedicates merit in this way, he does not grasp the internal or the external; does not grasp the apprehending subject or the apprehended object; does not grasp causes or effects; does not grasp Dharma or non-Dharma; does not grasp contemplation or non-contemplation; does not grasp form, feeling, perception, formations, or consciousness; and does not grasp the cessation of form, feeling, perception, formations, or consciousness.

Children of the Buddha! If the great bodhisattva does not cling to any dharma, then he is not bound by form, feeling, perception, formations, or consciousness; he is not bound by the arising of form, feeling, perception, formations, or consciousness; and he is not bound by the cessation of form, feeling, perception, formations, or consciousness.

If he can remain unbound in relation to all dharmas, then in relation to all dharmas there is likewise no liberation.

This is because there is not the slightest dharma that is presently arising, has arisen, or will arise. There is no dharma that can be taken or grasped.

All dharmas are thus in their own characteristics. They have no intrinsic nature; their intrinsic nature is originally detached. They are neither one nor two, neither many nor immeasurable, neither small nor large, neither narrow nor broad, neither deep nor shallow, neither bustling nor quiescent, neither a proper locus nor an improper locus, neither Dharma nor non-Dharma, neither entity nor non-entity, neither existent nor nonexistent.

The bodhisattva observes that all dharmas are not dharmas; yet in speech, conforming to worldly convention, he establishes what is not a dharma as a dharma. He does not abandon the paths of karma, nor does he forsake the practices of the bodhisattva. In seeking all-knowing wisdom, he never retreats. He clearly knows that all karmic conditions are like dreams, all sounds are like echoes, all sentient beings are like shadows, and all dharmas are like illusions; nevertheless, he does not invalidate causes, conditions, or the power of karma. He clearly knows that the functions of karmic forces are vast, thoroughly understands that all dharmas have no agent, and practices the path of non-action without ever abandoning it, even temporarily.

Children of the Buddha! This great bodhisattva abides in all-knowing wisdom. Whether in a proper locus or an improper locus, he always rejoices in all-knowing wisdom, and in every circumstance he dedicates merit without retreating.

For what reason is it called dedication?

Because it forever carries the world across to the shore of enlightenment; because it escapes the five skandhas and reaches the shore of enlightenment; because it transcends language and reaches the shore of enlightenment; because it leaves all deluded conceptions far behind and reaches the shore of enlightenment; because it completely ends the view of a self and reaches the shore of enlightenment; because it forever abandons every basis of dependence and reaches the shore of enlightenment; because it utterly ends all activity and reaches the shore of enlightenment; because it completely emerges from all realms and reaches the shore of enlightenment; because it forever relinquishes every form of grasping and reaches the shore of enlightenment;

and because it entirely transcends worldly dharmas and reaches the shore of enlightenment.

For these reasons it is called dedication.

Children of the Buddha! When the great bodhisattva dedicates merit in this way, he abides in accord with the Buddha, abides in accord with the Dharma, abides in accord with wisdom, abides in accord with bodhi, abides in accord with meaning, abides in accord with dedication, abides in accord with the realm of experience, abides in accord with practice, abides in accord with reality, and abides in accord with purity.

Children of the Buddhas! When a great bodhisattva thus dedicates merits, he comprehends all dharmas, perfectly attends upon all Buddhas—there is no Buddha whom he does not attend upon, no dharma to which he does not make offerings, no dharma capable of being destroyed, no dharma capable of opposing him, no thing to which he can become attached, and no dharma of which he can grow weary and abandon. Among all internal and external dharmas, he does not perceive even the slightest destruction contrary to the law of causes and conditions. This bodhisattva fully possesses the power of the Dharma without interruption.

Children of the Buddhas! This is the sixth dedication of merit of a great bodhisattva: the Dedication That Follows and Firmly Establishes All Roots of Goodness.

When a great bodhisattva abides in this stage of dedication, he is constantly protected and kept in mind by the Buddhas and therefore attains firm non-retrogression. He enters the Dharma-nature and cultivates omniscience; accords with the meaning of the Dharma; accords with the Dharma-nature; accords with and firmly establishes all roots of goodness; accords with the fulfillment of all great vows; accords with the complete possession of the firm Dharma; becomes in all respects like vajra, indestructible by anything; and attains mastery over all dharmas.

At that time, the bodhisattva Vajra Banner surveyed the ten directions, the great assembly, and the Dharma-realm. He then entered the exceedingly profound meanings of words and phrases, cultivated an immeasurable and vast mind, enveloped the world with great compassion, fostered the Buddha-seed throughout the past, present, and future, entered the merit and virtue of all Buddhas, and accomplished the sovereign spiritual powers of the Buddhas. The bodhisattva observed the inclinations in the minds of sentient beings and accorded with the roots of goodness ready to be brought to maturity within them. Then, relying upon the Dharma-nature body, he manifested physical bodies for their sake and, through the spiritual power of the Buddha, spoke these verses:

The bodhisattva manifests as a king,

Occupying the highest station in the world;

His awesome authority, merit, and virtue surpass all,

So that he may universally benefit living beings.

His mind is pure and free from attachment;

All throughout the world honor and obey him.

He widely proclaims the true Dharma to instruct people,

So that all the populace may dwell in peace.

Manifesting birth in a noble house, he ascends the throne,

Ever following the Buddha’s teaching and turning the Dharma wheel.

By nature humane and compassionate, never cruel or tyrannical,

He is loved and revered by all, who follow his teachings.

His discerning wisdom is ever lucid and bright;

His countenance and abilities are all complete.

When he issues commands, the entire realm obeys,

And the armies of Mara are utterly subdued.

He firmly observes the pure precepts without transgression,

Resolutely endures suffering without being shaken,

Vows to eradicate all anger and resentment,

And ever delights in cultivating according to the Buddhadharma.

Drink, food, fragrances, and clothing,

Vehicles, beds, cushions, chairs, tables, and lamps,

Even immeasurable articles of necessity—

The bodhisattva gives them all to everyone.

For the benefit of sentient beings, he practices generosity,

Causing them to awaken the vast and great mind;

Even the World-Honored Ones and all the noble ones

Are pure in mind and filled with great joy.

The bodhisattva provides for beings everywhere,

Giving away all his inner and outer possessions.

His mind remains steadfast and unshaken,

And he never gives rise to even momentary regret.

The bodhisattva may give his head or his eyes,

Or give his arms or give his legs;

His flesh, skin, bones, marrow, and every other thing—

He joyfully gives them all without regret.

The bodhisattva manifests as a king,

Of a wealthy and powerful lineage surpassing all others;

Even if he cuts out his tongue for one who asks,

His heart remains joyful, without attachment or regret.

The merit of the bodhisattva’s gift of his tongue

He dedicates to all beings,

Vowing that, by relying upon this merit,

They may all attain the Buddha’s broad and long tongue-mark.

He may give away his throne, his wife, and his children,

Or relinquish himself to become a servant.

His heart is joyful and ever pure;

Such a bodhisattva feels no regret.

Whatever people desire, he gives to them,

Providing it at the proper time without weariness.

He distributes all that he possesses,

So that everyone who comes to ask is fully satisfied.

For the sake of hearing the Dharma, the bodhisattva relinquishes his body

And practices arduous deeds in quest of the Buddha Way.

Moreover, for the sake of sentient beings, he relinquishes everything,

Seeking unsurpassed awakening without retrogression.

To hear the true Dharma in the presence of a Buddha,

The bodhisattva relinquishes himself to serve as an attendant.

Because he wishes to rescue all beings from suffering,

His heart grows boundlessly and immeasurably joyful.

The bodhisattva beholds the Buddha, the great Guide,

Whose loving-kindness is vast and whose deliverance is great.

Because of this, he becomes elated and joyful,

Hearing and receiving the profound flavor of the Buddha’s Dharma.

Whatever roots of goodness the bodhisattva possesses,

He dedicates them all to sentient beings,

Delivering every one of them without exception,

So that they may be forever liberated and always at peace.

All the bodhisattva’s attendants and family,

Beautiful in appearance and bright in wisdom,

Their clothing, fragrances, gold, and jewels,

And every kind of exquisite adornment—

Even such noble and honored attendants

The bodhisattva is able to give away entirely.

He single-mindedly seeks Buddhahood to deliver all beings,

And never abandons this resolve to give and seek awakening.

The bodhisattva contemplates all dharmas

And fully practices vast and great conduct.

He dedicates it all universally to sentient beings,

Without the slightest attachment in his mind.

The bodhisattva gives away the throne of a king,

Even cities, towns, and the entire realm,

Palaces, shrines, gardens, and groves,

Servants and guards, without regret.

For immeasurable kalpas throughout the distant past,

The bodhisattva has traveled everywhere practicing generosity.

By this means, he teaches and transforms all beings,

Causing them all to advance toward unsurpassed awakening.

The kinds of sentient beings are immeasurably many;

Countless multitudes gather from the ten directions.

Seeing them, the bodhisattva rejoices greatly

And provides in full whatever they require.

However the Buddhas dedicate merit,

The bodhisattva likewise cultivates such practices.

Whatever meritorious conduct the World-Honored Ones perform,

The bodhisattva follows and learns until it is perfected.

The bodhisattva contemplates all dharmas:

Who is the one able to enter this Dharma?

How does one enter, and where does one enter?

He accords with generosity, yet his mind abides nowhere.

The bodhisattva turns toward skillful wisdom;

The bodhisattva turns toward expedient methods;

The bodhisattva turns toward the true meaning,

Yet remains unattached even to those dharmas.

He makes no discrimination regarding any karma,

Nor is he attached to karmic results.

Knowing that the nature of bodhi arises through conditions,

The bodhisattva accordingly enters the Dharma-realm.

Karma does not exist within the body,

Nor does it abide or adhere within the mind.

Wisdom clearly knows that karma has no inherent nature,

Yet because of causes and conditions, karma is never lost.

His mind does not falsely grasp dharmas of the past,

Nor does it covet dharmas of the future.

He does not see any presently abiding dharma,

And fully comprehends that the three times are all empty and quiescent.

The bodhisattva thoroughly comprehends the limits of form;

Feeling, perception, formations, and consciousness he also fully comprehends.

He transcends the worldly current of birth and death,

His mind humble and ever pure.

He carefully contemplates the five skandhas and twelve ayatanas,

Contemplates the eighteen dhatus and his own body;

Within each and every one of these he seeks bodhi,

Yet their ultimate essence is unobtainable.

He does not grasp the mark of permanence in dharmas,

Nor does he cling to the mark of annihilation.

The Dharma-nature is neither existent nor nonexistent;

The principle of karma continues in an unbroken, endless succession.

He abides nowhere with regard to any dharma,

Nor with regard to sentient beings or bodhi.

Throughout the lands of the ten directions and the three times,

Whatever he seeks is ultimately unobtainable.

When he contemplates that all dharmas are thus,

His understanding becomes identical to that of the Buddhas.

Although intrinsic nature cannot be found,

The bodhisattva’s meritorious conduct is never in vain.

The bodhisattva knows that dharmas exist through conditions

And does not contradict any path he has cultivated.

He reveals liberation from the causes of karma,

Wishing all sentient beings to become pure.

This is the path practiced by the wise;

It is the instruction given by the Tathagata.

Accordingly contemplating and entering the true meaning,

One naturally awakens and realizes bodhi.

All dharmas are neither born nor extinguished;

Nor do they come or go.

There is no dying here and being born elsewhere;

Such a person awakens to all the Buddha’s teachings.

He fully comprehends the true nature of all dharmas,

Yet makes no distinctions within the Dharma-nature.

Knowing dharmas to be without inherent nature, he does not discriminate;

Such a person realizes and enters the Buddha’s wisdom,

The Dharma-nature pervades all places,

All beings and all lands;

It pervades the three times, leaving nothing behind,

Yet no form or appearance can be apprehended.

What all Buddhas have awakened to

Completely encompasses all, leaving nothing behind;

Although they expound all dharmas,

Yet none of those dharmas truly exists.

Just as that Dharma-nature pervades all,

The bodhisattva’s dedication of merit likewise pervades everywhere;

They dedicate all merit to all beings,

Ever abiding in the world without regressing.