Discourse on Samantabhadra’s Beneficence Aspirations
Having eulogized the exalted merits and virtues of the Tathagata, Bodhisattva Samantabhadra addressed those gathered Bodhisattvas and Kumara Sudhana as follows:
“Worthy men, even if all Buddhas of the ten quarters consecutively enumerate through kalpas as numerous as the number of motes contained in the ineffable numbers of Buddha-Ksetras, the account of the magnitude of Tathagata’s merits and virtues will still be inexhausted.”
“To achieve the attainment of this exalted state of merit and virtues, there are ten grand Beneficence Aspirations to practise and virtues, there are ten grand Beneficence Aspirations to practise and pursue. (Thereupon Kumara Sudhana asked:) Whatever the ten may they be? (Bodhisattva Samantabhadra replied:)
Firstly: Make obeisance to all Buddhas
Secondly: Eulogizing Tathagata
Thirdly: Proffer abundant oblations
Fourthly: Penitence over misdeeds and evil doings
Fifthly: Willingly acquiesce in all meritorious deeds
Sixthly: Entreat Buddha to perpetuate Dharma-cakra(refer to page drfu1)
Seventhly: Beseech Buddha to take constant mundane domicile
Eighthly: Constantly be zealous follower of Buddha’s teachings
Ninthly: Be responsive in sympathy and in concord with all sentient beings
Tenthly: Dedicate all merits to Bodhi and all sentient beings.”
Kumara Sudhana then said: “Oh great sage, how may obeisance through all others to dedication be observed and followed.” To this Bodhisattva Samantabhadra replied:
“Worthy man, to make obeisance to Buddha through power of Samantabhadra’s Beneficence Aspirations, profound perception, insight and presence of mind, is to make obeisance to them over by deeds of chaste action, speech and volition as if all the Buddhas, throughout Void-dhatu and Dharma-dhatu as numerous as all the dust-motes contained in Ksetras of ten quarters through three-Yugas, are facing me in person. A Nirmanakaya would be transmuted by me to make obeisance to every Budha in every Buddha domain which is incalculable in number or as numerous as the dust-most in a Buddha Ksetra. Until the infinite space exhausted, so will my obeisance end; but since space is boundless, so is my obeisance to Buddha ceaseless. And, until the sphere or the Klesa of sentient beings come to and end will then my obeisance end. These too beings endless, even so is my obeisance to Buddha ceaseless ever with incessant and unremitting thoughts, culminated by indefatigable deeds of action, colloquy and volition.”
“Next, worthy man, about eulogizing Tathagata, it is thus: As there are numerous Buddhas, each with seas of gethering Bodhisattvas, in every dust-mote, multiplying it by number of motes in a world and then galaxies of worlds of ten quarters through three-Yugas, I will manifest by as many Nirmanakayas before each Buddha and eulogize the merit of Buddha with my profound comprehension, insight, presence of mind, oratorical eloquence surpassing that of Sarasvati, and with each tongue, issuing forth seas of boundless dialogues, heard throughout the universe, till the end of boundless future. My eulogy ceases only if the Void-dhatu, or the sphere, Karma, Klesa of sentient beings, should come to an end. These too being endless, even so is my eulogy of Buddha’s merit ceaseless with incessant and unremitting thoughts, culminated by deeds of indefatigable action, colloquy and volition.”
“Further, worthy man, about proffering abundant oblations, it is thus: As there are numerous Buddhas each with seas of gathering Bodhisattvas, in every dust-mote, multiplying it by number of motes in a world and then galaxies of worlds of ten quarters through three-Yugas, before each and every Buddha, I will, through my power of Samantabhadra’s Beneficence Aspirations, profound perception, insight, and presence of mind, proffer superb oblations as abundant as clouds, of flowers, head dresses, celestial music, tapestries, heavenly garments, perfumes, diverse kinds of incense, quantitatively for each item being commeasurable to size of Mt. Sumeru. So are all kinds of votive lamps, burning butter, oil, scented oil as quantitative as water of sea, collective wicks of each kind as the size of Mt. Sumeru. Worth man, even with all those offerings, the best or cream of them all will be offering of incessant toil for Dharma, beneficence to and sustenance of sentient beings, vicarious sacrifice for sentient beings, industrious pursuance over cultivation of beneficence root, abandon not Bodhi-karma and secede not from Bodhi-citta. For, the boundless merits of the former will not come to ever 1/100th, 1/1,000th, nay, nor 1/100,000th part of koti, Nayuta, kalau or Upannishad, in comparison with the latter. And wherefore? Because Dharma is being held in highest esteem by all Tathagatas, and all Buddhas are begotten through Dharma. When bodhisattvas proffer Dharma offerings, they would have consummated, or in true sense of the word, succeeded in their oblation offering. And by such pursuance, the offerings are truly supreme and most exquisite. My effort of such offerings ceases only should the void-dhatu, or the Sphere, karma, Klesa of sentient beings come to an end. These too being endless, even so is my effort of pursuance ceaseless, ever with incessant and unremitting thoughts, culminated by indefatigable deeds of action, colloquy and volition.”
“Further, worth man, for being penitent over misdeeds and evil doings is thus: A Bodhisattva would give retrospection like this:
For all the accumulated evil deeds I committed throughout the immeasurable past Kalpas through avarice, hatred and illusion, manifested by action, speech and mind; if such deeds were corporeal, even the whole cosmic space could not accommodate all of them; I would prostrate in front of all Buddhas and Bodhisattvas of boundless Ksetras, express my sincere penitence ever by deeds of chaste action, speech and mind, avouch never to commit them again, but abide by the merits of sanctified precepts. My penitence will cease only if the Void-dhatu, or the Sphere, Karma, Klesa of sentient beings should come to an end. These too being endless, so will my penitence be ceaseless, with incessant and unremitting thoughts, culminated by deeds of indefatigable action, colloquy and volition.”
“Further, worthy man, to acquiesce willingly in all meritorious deeds is thus: I would acquiesce willingly and emulate all the meritorious good roots of Buddhas as numerous as the number of dust-motes of all Buddha-ksetras of ten quarters throughthree-Yugas and for the duration as long as the unutterable and innumerable past kalpas, starting from their originated aspiration, devotion in all sagacity acquisition, and ardent engagement in merit accumulation by means of ascetic pursuance even at the cost or sacrifice of their own body, head, eye or limb in unutterable and uncalculable quantity or in number even as much as all the dust-motes of a Buddha-ksetra so as to consummate numerous Paramitas, gain access to diverse Bodhisattva’s sagacity, and accomplish the highest, incomparable enlightenment up to the occasion on their entering Parinirvana and distributing Sariras thereafter. I would also acquiesce willingly in merits even as infinitesimal as a single dust-mote, gained by any species of existence of creature, whether as Deva-loka, Asura, human being, beast, ghost, demon in purgatorial hell, or of creatures born thourgh media of womb, egg, moist, and by metamorphosis. I would also acquiesce willingly in the merits of all the Sravakas, Pratyeka-bhddhas, savants as well as neophytes of the ten quarters through three-Yugas. Moreover, I would acquiesce willingly in all the Bodhisattvas’s grand merit of incessant toil for Anuttara Samyak Sambodhi till the end of Void-dhatu, or the end of Sphere, karma and klwsa of sentient beings. These being endless, so will my willing acquiesce be ceaseless, with incessant and unremitting thoughts, culminated by deeds of indefatigable action, colloquy and volition.”
“Further, worthy man, to entreat Buddha to perpetuate Dharma-cakra is thus: As there are ineffable numbers of vast Buddha-Ksetras in every grain of dust-most, multiplying it by number of motes in a world and then galaxies of worlds of the ten quarters through three-Yugas throughout Void-dhatu and Dharma-dhatu, and in each ksetra, momentarily there are ineffable numbers of Buddhas, as numerous as all the motes of a Buddha-Ksetra, each with seas of gathered Bodhisattvas, attaining incomparable enlightenment, I would, with deeds of chaste action, colloquy, volition and diverse expediences, earnestly entreat Buddhas to turn the Dharma-cakra in motion. Thus the Void-dhatu may end, the Spheres, Karma, Klesa of sentient beings may come to an end, my effort of entreating Buddhas to perpetuate turning of Dharma-cakra would be ceaseless, with incessant and unremitting thoughts, culminated by deeds of indefatigable action, colloquy, and volition.”
“Further, worthy man, beseeching Buddha to take constant mundane domicile is thus: Upon the time when Buddhas, ineffable infinite in number, of all the Buddha-Ksetras of the ten quarters through three-Yugas throughout Dharma-dhatu and Void-dhatu, as well as Bodhisattvas, Sravakas, Pratyeka-Buddhas, adepts, neophytes or even those well learnt devotees who, having attained enlightenment, are ready for Parinirvana, I would beseech them not to enter Nirvana but to continue their mundane domicile for kalpas as numerous as the dust-motes of all Buddha-Ksetras to benefit all sentient being. Thus even thought the Void-dhatu, the Spheres, Karma, Klesa of sentient beings may come to an end, my beseeching will never cease, but keep on endlessly with thoughts, incessant and unremitting, culminated by deeds of indefatigable action, colloquy and volition.”
“Further, worthy man, be zealous follower of Buddha’s teachings is thus: At the time as early as Tathagata Vairocana of this Saha-world first began to aspire and pursue for Bodhi with his unyielding tenacity, he has sacrificed his life by unutterably countless number of times, and given even his striped skin for usage as parchment, bones as writing instrument, blood as ink in offerings, to write or copy scriptures as quantitative as Mt. Sumeru. For the reverence of Dharma, life itself would be disregarded and sacrificed, so would be throne, dominions, cities, palaces, gardens and all other possessions given up in pursuance of various modes of ascetic and incessant toils till his ultimate attainment of Incomparable Enlightenment under the Bodhi-tree, with manifestations of his diverse supernatural power, transmutation power, and diverse forms of Buddha-rupas, duly accomplished. He would then preside over congregation or Bodhi-mandalas, with gathered Bodhisattvas, or gathered Sravakas, or gathered Pratyeka-buddhas, or gathered assemblies of Tchakra-varti-Radjas, petty state kings and their respective retinues, or even gathered assemblies of eight divisions of celestial or invisible supramundane forms of beings led by Devas and Nagas, and creatures not of mankind. While presiding over such assemblies he would convoke with unique voice as astounding thunder claps to relish them in conformation with their inclinations, to conduce and maturate all sentient beings for attainment of Nirvana. All these, I would earnestly follow and learn not only from the present World Honored One Vairocana, but also from all Tathagatas manifested in all the dust-motes of all ksetras of ten quarters through three-Yugas throughout Dharma-dhatu and Void-dhatu. Should even the Void-dhatu, the Spheres, Karma and Klesa of sentient beings come to an end, I would still be zealously following and learning all such teachings without cessation, ever with incessant and unremitting thoughts, culminated by deeds of indefatigable action, colloquy, and volition.”
“Further, worthy man, by being always responsive in sympathy and in concord with sentient beings is thus: There are various kinds of sentiben beings of the cosmic worlds of ten quarters through three-Yugas throughout Dharma-dhatu and Void-dhatu irrespective of their birth through placenta, egg born, out of moisture or by metamorphosis; live under various environments as on earth, in water, in heat, in air or on tree, in bush or flying in space; of diverse species, forms, sizes, lineaments, life span, castes, appellations, nature, intelligence, desires, mentality, manners, wearing apparels, consuming victuals; living in diverse towns, among normadic groups, in cities or palaces; so on as to whether they are celestial beings of the eight divisions led by Devasd and Nagas, human beings or creatures other than mankind; creatures without legs, with two legs, four legs or multiple legs; with form, without form, with sense, without sense or neither with nor without sense. To all these, I will always be acquiescent, cherish, and venerate as my parents, teachers, Arakhams, or even as Tathagatas. I will be a good physician to the sick, a guide to show the right path for those who lose their way, light to shine for those in darkness, discovered of buried wealth for those in poverty. Wherefore a Bodhisattva is equally beneficent to all sentient beings? For, if a Bodhisattva who would acquiesce to all sentient beings will be the same as being acquiescent in veneration of all Buddhas; to honor and serve sentient beings is to have honored and served Tathagata; and to gratify all sentient beings is to have gratified all Tathagatas. And wherefore? Because the essence originating the Tathagata is the all-embracing compassionate heart which is developed for all sentient beings and through which Bodhi-citta is sprouted and through Bodhi-citta, the Incomparable Enlightenment is attained. This would compare with a mighty king size tree, grown in barren sand of the wilderness; if its rootlets get water, it flourished with plentiful foliages, blossoms, and fruits. Even so is the Bodhi-tree king grown in the wilderness of life and death. All sentient beings are the rootlets of this Bodhi-tree and all Buddhas, Bodhisattvas are the blossoms and fruits thereof. When sentient beings are being nourished by water of all-embracing compassion, this Bodhi-tree will bloom and bear the sagacity fruits of Buddhas and Bodhi-sattvas. And wherefore? Because if Bodhisattvas would apply this nectar of compassion onto sentient beings, they would have consummated Anuttara Samyak Sambodhi. Being so, sentient beings are essential to Bodhi, for without them, no Bodhisattva will be able to attain Incomparable Enlightenment. Ponder well, worthy man, on the truth of this parable. Look upon all sentient beings with impartial mind, so as all-embracing compassion can thus be consummated; and to accord and bestow this compassion upon all sentient beings alike may then be considered as having succeeded in oblation offering to Tathagata. This effort of Bodhisattva’s acquiescence with compassion for all sentient beings will never cease, but it will be pursued ever with incessant & unremitting thoughts, culminated by deeds of indefatigable action, colloquy and volition.”
“And further, worthy man, as to dedicate all acquired merits is thus: All the merits accumulated by obeisance in the first instance up to responsive concord are all to be reverted for bestowment upon all sentient beings throughout Dharma-dhatu, wishing them always be secure and happy, be free from sickness and affliction, be able to frustrate attempts of evil deeds, be rapidly successful on good endeavors; blockading all approaches leading to malevolence for them, showing men and Devas alike the right course leading to Nirvana, and bearing vicariously the accumulated great sufferings for those on retribution for their evil deeds so that eventually they may gain liberation therefrom and consummate Incomparable Enlightenment in the end. Even should the Void-dhatu, the Spheres, Karma, or Klesa of sentient beings come to an end, my reversion dedication will know no end, but will be kept on with incessant and unremitting thoughts, culminated by deeds of indefatigable action, colloquy and volition.”
“Now, worthy man, these are what lead to the consummation of Bodhisattva Mahasattvas’ ten grand Aspirations. If Bodhisattvas would acquiesce and adhere to these Aspirations, they would have acquiesced with Anuttara Samyak Sambodhi and they would have consummated the Beneficence Aspiration of Bodhisattva Samantabhadra. It is son, worthy man, that you should comprehend. Any worthy man or woman who would fill the incalculable number of worlds as numerous as the total number of dust-motes contained in unutterable and innumerable Buddha-Ksetras of the ten quarters with the seven exquisite treasures as offerings, or provide superb entertainment and comfort, fit for celestial as well as human beings, to all the sentient beings of that many Ksetras, or to Buddhas and Bodhisattvas of all the ksetras unremittingly through ksetra-motes in number of Kalpas without cessation, this said person would have accumulated merit in abundance. However, the merit acquired through the above effort, if compared with one who merely listens once the recitation of this king of Aspiration, then the former will not come to even 1/100th part, nay, nor 1/1,000th part, nor one Upanisandth part of the latter, Or, if another one who, with profound faith in this Aspirations, will follow in practising, reciting or just writing over one of the gathas, his sins, even Panchanantaryani committed in the past, would be expiated forthwith, all the worldly sufferings, ailments of physical or mental nature eradicated, even the cause of retribution for ll his accumulated sinful commitments amount to as much as all the dust-motes of a Buddha-Ksetra absolved. All malevolent forces of the gnomes or demons, such as those of Yakchas, Rakchasas, Kumbhandas, Pisacas, Bhutas, etc., whether of carnivorous or blood sucking species, erst-while ready to harm him, would either vanish or instead of doing harm, even aspire to stand guard and give him protection. Therefore, whosoever recites this Aspirations, he would be liken to the moon, out of hazy clouds and shining in space, and would encounter no hindrance nor impediment while living in the world.”
“He will be praised by Buddhas and Bodhisattvas alike, honored and venerated by both celestial or fellow beings. Such a worthy man will always be well incarnated as man to consummate Bodhisattva Samantabhadra’s merits and will have the same features, as that of Bodhisattva Samantabhadra’s requited body with thirty-two exquisite attributes, and will be a superhuman among men. Whether regenerated as Deva or man, he will always be among noble class, with faculty to destroy malevolent influences, to segregate himself from defilements. As a lion king to conquer all species of animals, he deserves veneration of all sentient beings. Furthermore, on the last ksana prior to his death, with his sense organs deteriorated and in decay, forsaken by his relatives and kinsfolk, deprived of power and influence, his courtiers and followers dispersed, his palaces, courts, elephants, horse carriages, jewels, treasure repositories left behind; this King of Aspirations, however, will never desert him but will lead and guide him all the while, straight on to Sukhavati, in a Ksana. Once there, he will se Buddha Amitabha, surrounded by Bodhisattvas Manjuri, Samantabhadra, Avalokitesvara, Maitreya and others, all with resplendently super Rupa, perfect virtues and merits. He will see himself being regenerated through lotus blossom to accept Buddha’s Vyakarana. That accomplished, he will then be able to apply his sagacity, to acquiesce in the desire of, and to dispense benefits to, all sentient beings throughout the ineffable number of worlds of the ten quarters through countless myriads of kalpas. Not much later he will manifest himself by squatting at Bodhi-mandala, quelling the forces of Mara, consummating the Incomparable Enlightenment, setting the Dharma-cakra in motion, enabling all sentient beings of innumerable worlds of ksatra-motes in number to aspire after Bodhi-citta, training and inducing them to mature in conforming to their individual nature and propensity. He will even endeavor copiously to benefit all sentient beings throughout seas of Kalpas in the infinite future.”
“So, worthy man, whosoever of the multitude, having heard of this Great King of Aspirations, will accept, recite, expound, and have faith thereof, none but Buddha, the World Honored One, can estimate his merits thus derived. Therefore, let no doubt to cloud your mind on hearing of this King of Aspirations but accept with devotion, read, recite, practise, publish, and disseminate them for the benefit of others. Such persons will thus be liable to consummate all their actions and aspirations appertaining to acquire and accumulate boundless bliss thereby, and to deliver all sentient beings from the great sea of pain and sorrow for the ultimate regeneration in Sukhavati, Land of Pure Bliss of Buddha Amtabha.”
Thereupon, Bodhisattva Mahasattva Samantabhadra, with a ;mind tore-emphasize this theme, casted his gaze around all ten quarters and paraphrased the following Stanzas:
1) With chaste action, colloquy and volition, I pay homage and make obeisance to all Lions of Man of three-yugas in all worlds of the ten quarters.
2) By augustly divine power of Smantabhadra’s Beneficence Aspirations, I manifest myself before all Tathagatas, emanating Ksetra-motes in number of Nirmanakayas, prostrating and paying homage to Buddhas, Ksetra-motes in number.
3) There exist, in one dust-most, Ksetra-motes in number of Buddhas, with their respective assemblies of bodhisattvas, thus I believe all the motes of boundless Dharma-dhatus are, each of them, so filled.,
4) With seas of diverse voices and inexhaustive eulogy, throughout all the future kalpas, would I praise the seas of profound merits and virtues of the Buddha.
5) I would proffer the most exquisite oblations of flowery banners, garlands, as well as nautch, music, scented ointments, and canopies, for veneration of all Buddhas.
6) So are most exquisite garments and perfumeries, incenses, votive lamps, and candles, piled as high as Mt. Sumeru in abundance, proffered in veneration of all Tathagatas.
7) With extensive perception and profound faith in all Buddhas of three-Yugas, and through fortified strength of Samantabahdra’s Aspirations, I offer universal veneration of all Tathagatas.
8) For all deeds of depravity committed in my infinite past through avarice, hatred, and illusion, culminated in action, colloquy, and mind, regret and repent now I do.
9) The merits and virtues of all sentient beings in worlds of ten quarters, or those of adepts and neophytes alike aspiring for Sravaka, Pratyeka-Buddha of Hinayana School, or those of all Tathagatas and Bodhisattvas, I acquiesce willingly in all their endeavors.
10) Those pioneers of Bodhi consummation, who likened to the lamps illuminating cosmos of ten quarters, I do so earnestly entreat that they will perpetuate the rotation of Dharma-cakra.
11) Comes the time for the Buddhas to set for Nirvana, I earnestly entreat that they may remain for further duration of boundless kalpas to benefit and delight all sentient beings.
12) May all the blessed bliss requited through cultivation of the ennobled roots of obeisance, eulogy, entreaty for Dharma-cakra turning and mundance domicile, acquiescence, and repentance, be all reverted and bestowed upon all sentient beings or be dedicated to Buddha-Dharma.
13) I adhere to Tathagata’s teaching in practising the consummation of Samantabhadra’s Aspirations, thus the veneration of all Tathagatas of the past and present, and throughout the ten quarters are realized.
14) As to all the Sastadeva-Manuchayanis yet to come, may all their blessed volitions be fulfilled. I aspire to learn the teaching of all Buddhas through three-Yugas, so that the Great Bodhi may promptly be gained.
15) In all ksetras of the ten quarters, grand, tranquil, and sanctified, numerous Tathagatas are there with their respective assemblies, congregating under their respective kingly Bodhi-trees.
16) Wishing all sentient being of the ten quarters, to be free from grief, to be ever peaceful and happy, to gain the advantage of abstruse and truthful Dharma, and to be able to eradicate defilements of life.
17) When striving for Bodhi attainment, Purvanivasanu Smritidjnana is acquired in every form of life; be always able to denunciate worldliness, and to observe meticulously, not to taint, nor to transgress the sanctified precepts.
18) Whether they are Devas, Nagas, Yakchas, Kumbhandas, human or not human beings, to whom I disseminate Bodhi-Dharma, diverse phonetics would be employed, so that each will apprehend as if expressed in his own tongue.
19) Incessantly practising sanctified Paramitas, so as Bodhi-citta is not neglected nor lost, and with total eradication of defilements, all lofty endeavors may thus be consummated.
20) Strive to emancipate from worldly influence of illusion and Mara, like the lotus above water in a detached position, or like the sun and moon in the cosmos circulating by but never abiding.
21) To relieve the distress of sentient beings in Gatis, and to bestow happiness impartially ypon all others; such endeavours would be carried out incessantly throughout the ten quarters and through boundless future Kalpa.
22) I will ever be responsive in sympathy for all sentient beings throughout all future Kalpas, cherish, practise Samantabhadra’s Beneficence, and consummate the incomparable great Maha-Bodhi.
23) Those of my fellow devotees, who gather together with me at all places and with identical action, colloquy, and volition, shall ever be with me in realizing our joint pursuance of Beneficence Aspirations.
24) All those savants, who enlighten me and demonstrate to me Samantabhadra’s Beneficence, will always be my associated in congregation and be rejoiced at my presence.
25) My fervent wish is to be always within sight of Tathagatas, with votaries surrounding them; to all of them and throughout all coming kalpas, profuse oblations will be proffered indefatigably.
26) I would aspire to practise the sublime Dharma of all Buddhas, to demonstrate all Bodhi Bahukayanes, to consummate Samantabhadra’s serene activities, and to carry on thus throughout future kalpas.
27) During my lives in all forms of existence, meritorious bliss and wisdom would always be cultivated with incessant toil; and through pursuance of Samadhi, Prajna, Upaya, and Vimutti, boundless merits would thus be accumulated.
28) As in one single dust-mote there are inconceivable number of ksetras, so is impalpable number of Buddhas in each ksetra; and by all Buddhas together with respective assemblies. I see the incessant toil, for Bodhi enacted therein.
29) Throughout seas of ksetras of the ten quarters and through seas of three-Yugas enacted in just one hair tip, I toil incessant for seas of kalpas, serving seas of Buddhas in seas of ksatra.
30) All Tathagatas’ voices being pure and intelligible, once uttered, seas of diverse phonetic sounds are formed; in concordance with the desired tone of sentient beings, every word emits seas of Buddha’s oratory eloquence.
31) By my profound sagacity, I could discern each and all, seas of colloquy as expressed by all Tathagatas of three-Yugas while the realistic and profound Dharma-cakra is being turned.
32) So can I penetrate into the futurity, by transmuting the length of all kalpas to one thought-flash, or penetrate into all kalpas of three-Yugas as if the duration is for just one single thought.
33) In one single thought-flash, I could make to see all Lions of Man throughout three-Yugas. Often would I enter Buddha’s domain to gain phantasmic with mighty occult power.
34) As the sublime Ksetras of three-Yugas could be made to appear in one tiniest hair tip, therein I would penetrate to sanctify, likewise, in all hair tips, ksetra-motes in number, throughout the ten quarters of universe, I would be there to honor in sanctity in each of them.
35) All those who will be likened the World Illuminating Lights for ages to come, I would approach and be in close attendance with; during and throughout their emancipation, up till their final manifestation of Nirvana.
36) Take now, the occult power: of supremundane speed , of Mahayana penetrability into all barriers (fetters of human mind), of merit through sagacity and beneficence pursuances, and that of all pervading august compassion;
37) Or, the power of all pervading sublime bliss, of non-attachment, non-clinging sagacity, of August Upaya in concentration and wisdom, and that of all pervasive Bodhi aggragation;
38) Or, the power of purify all acts of benevolence, to crush all defilements, to subdue all evil influence of Mara, and to consummate all Samantabhadra’s Beneficence activities;
39) Or, the faculty to sanctify seas of Ksetras, to emancipate seas of worldlings, to discern seas of ethics, and to penetrate and immerse in seas of sagacity;
40) Or, the faculty to purify seas of pursuance undertakings, to consummate seas of aspirations, to be in proximity with, and to venerate, seas of Buddhas, and to toil indefatigably through seas of kalpas.
41) All those pursuances and aspirations for the magnificent Bodhi, as practised by all Tathagatas of three-Yugas, I would venerate and pursue to gain full cognition of Bodhi by accomplishing Samantabhacra’s Beneficences.
42) The names of heir apparent of all Tathagatas have ever been the exalted Samantabhadra, so I dedicate all my good roots to aspire that of my sagacious activities be the same as the ones by that name.
43) May my action, colloquy, thoughts be always serene and sanctified, so are my pursuances in all Ksetras; such sagacity can then be honored as Samantabhadra’s, may mine therefore match his in every way.
44) In order to sancity Samantabhadra’s Beneficences, as well as Manjusri’s Aspirations, I would pursue incessantly and indefatigably through all coming kalpas to consummate their dedicated tasks.
45) As my pursuance (for Bodhi) is boundless in effort, so is Punya yielded therefrom boundless; abiding in my boundless beneficent activities, all occult powers are therefore thoroughly comprehended.
46) It is attaining Manjusri’s vigorous sagacity and for practising Samantabhadra’s intellectual beneficences that I now dedicate all my cultivated good roots to adhere to their ideals by incessant toil.
47) As those great and most supreme Aspirations being extolled by all Buddhas of Three-Yugas, I dedicate all my cultivated good roots for the accomplishment of Samantabhadra’s Beneficence activities.
48) Earnestly do I aspire to have all retardations cleared at approach of my death, so that I may get to see Buddha Amitabha while being regenerated in Sukhavati.
49) Having been thus regenerated, I would then have realized this Great Aspiration; and to consummate it in full, I would keep on the pursuance to comfort and genefit all sentient beings.
50) Amidst the serenity of Tathagata’s assembly, and with my regeneration thereat through the superb lotus flower, I would be seeing the infinite resplendence of the Tathagata who will than preordain me the Vyakarana.
51) With this Vyakarana of Tathagata, I would transmute Nirmanakayas by countless myriads in number, all possessive of vast sagacity for pervading over the ten quarters of cosmos, to engage in beneficence endeavors reaching everywhere inhabited with sentient beings.
52) Until the void, the worlds, the sentient beings, Karma, Klesa, come to an end. Since those will never come to an end, so will my Aspirations be carried on forever and ever.
53) One who is able to procure abundantly precious treasures as oblation from boundless Ksetras of the ten quarters and offer them to Tathagata; and to bestow tranquil bliss upon celestial and sentient beings through Kalpas as numerous as Ksetra-motes; or
54) One who, upon hearing this super King of Aspirations has his faith aroused and devotes himself fervently in seeking the realization of the sublime Bodhi, the Punya in magnitude of the latter surpasses that of the former.
55) He will always be able to disassociate himself from evil influences, to keep away from Gatis forever, and to see promptly the infinite resplendence of Tathagata for having fortified with this supreme Samantabhadra’s Aspirations.
56) Such a person will enjoy a superb life of longevity, will be born well in respected family, and will consummate soon such Aspirations, identical to that of Bodhisattva Samantabhadra.
57) Through his deficiency of wisdom in his past, enormities of Panchanantaryani were committed; by reciting this Samantabhadra’s Kind of Aspirations, so soon as on the instant for a thought, they would all be absolved.
58) Reborn in noble family and racial group, complete with refined lineament, grace, and sagacity that no Mara nor heretic can subdue or crush, verily he will be worthy of veneration by all Trilokya beings.
59) Approaching directly the Bodhi-tree, king of trees, meditated thereunder he would have; and then he would subdue Maras, attain Perfect Enlightenment, and turn Dharma-cakra to benefit all sentient beings of the universe.
60) Whosoever will read, recite, practise or disseminate this Smaantabhadra’s Aspirations, only the Buddha can perceive and vouch for the extent of his fruition, and infallibly he will attain the supreme Bodhi.
61) Whosoever recites this Samantabhadra’s Aspirations, he would have, to say the least of his potential good roots, consummated, in just a flash of thought, the serene aspirations of all sentient beings.
62) Through practising this my unique Samantabhadra’s Aspirations, boundless superb bliss that produced thereby will all be bestowed upon all sentient beings still being submerged in the sea of defilements, with my universal wish that ultimately they may all be delivered therefrom and be regenerated into Sukhavati.
When Bodhisattva Mahasattva Samantabhadra had duly concluded his discourse on this Great King of Aspirations and recitation of the serene Gathas thereof before the Tathagate, Kumara Sudhana was enraptured with ecstasy and all Bodhisattvas filled with joy. Thereupon, the Tathagata commended “Sadhu, Sadhu”.
At the assemble where this exalted Dharma leading to Inconceivable State of Emancipation was expounded, there were present the World Honored One; a great number of sages and Bodhisattva Mahasattvas led by Bodhisattva Manjusri; and other great Bodhisattvas with their six thousand adept Bhikkhus ley by Bodhisattva Maitreya. All other great Bodhisattvas of the Bhadra-Kalpa were led by the Bodhisattva Vimala-Samantabhadra. Also in attendance were Buddhas-to-be or Ekajati-Pratyeka-Buddhas who were at the stage of Murddhabhichikta as well as many other Boddhisattva Mahasattvas, as numerous as the Ksatra-motes over worlds of the ten quarters, led by the great sagacious Sariputra and the Mahamaudgalyayana, etc. There were also great Sravakas, celestial rulers, world rulers of all kinds, Devas, Nagas, Yakchas, Gandharvas, Asuras, Ganrudas, Kinaras, Mahoragas, fellowmen, and creatures other than mankind that formed the multitude of the congregation.
On hearing this discourse given by the Buddha, all those present were inspired with joy; and taking sincerely to heart, they strove for faithful compliance thereof.
Buddham Saranam Gacchami
Dhamman Saranam Gacchami
Sangham Saranam Gacchami.
Translated from the Chinese
By Simpei Shao