A.TO REPENT OF KARMIC OBSTACLES AND REFORM “Moreover, Good Man, to repent of karmic obstacles and reform is explained like this: The Bodhisattva reflects, ‘From beginningless kalpas in the past, I have created all measureless and boundless evil karma with my BODY, MOUTH, and MIND, because of GREED, HATRED, and STUPIDITY. If this evil karma had a substance and form, all of empty space could not contain it. I now completely purify these three KARMAS, and before the assemblies of all Buddhas and Bodhisattvas, throughout the Dharma Realm in lands as many as fine motes of dust, I sincerely REPENT of and REFORM my OFFENSES and VOW never to create them again. I will always dwell in all merit and virtue of the pure PRECEPTS.’

1. 1
A.TO REPENT OF KARMIC OBSTACLES AND REFORM
“Moreover, Good Man,
to repent of karmic obstacles and reform is explained like this:
The Bodhisattva reflects,
‘From beginningless kalpas in the past, I have created all measureless and
boundless evil karma with my BODY, MOUTH, and MIND,
because of GREED, HATRED, and STUPIDITY.
If this evil karma had a substance and form, all of empty space could not contain
it.
I now completely purify these three KARMAS,
and before the assemblies of all Buddhas and Bodhisattvas, throughout the
Dharma Realm in lands as many as fine motes of dust,
I sincerely REPENT of and REFORM my OFFENSES and VOW never to create
them again.
I will always dwell in all merit and virtue of the pure PRECEPTS.’
“So it is that when the realm of empty space is exhausted,
the realms of living beings are exhausted,
the karma of living beings is exhausted,
and the afflictions of living beings are exhausted,
then my repentance will be exhausted.
But just as the realm of empty space up to the AFFLICTIONS of living beings are
endless,
so too my REPENTANCE and REFORM are endless.
They continue in thought after thought without cease.
My body, mouth, and mind never weary of these DEEDS.
-(Chapter 40, Avatamsaka sutra)

2. 2
B. PRAISING THE BUDDHA:
Every land in the ten directions
Is adorned and purified in an instant.
With a wondrous voice he turns the Dharma wheel.
Throughout all worlds, there is none equal to the Buddha.
--
Boundless is the realm of the Thus Come One.
In a single thought he completely fills the Dharma Realm.
In every dust mote a bodhimanda is established,
Where all can realize bodhi and develop spiritual transformations.
--
The World Honored One cultivated all practices
For measureless hundreds of thousands of eons.
He adorns each and every Buddhaland,
Manifesting freely like space.
--
The Buddha’s spiritual powers are limitless.
They completely fill boundless eons.
One could spend innumerable eons
Observing them continually without tiring.
--
Behold the state of the Buddha’s spiritual powers:
They adorn and purify all lands in the ten directions.
In each and every land, they manifest —

3. 3
Limitless in variety, different in every thought.
--
For measureless hundreds of thousands of eons, contemplate the Buddha
With totally undivided attention.
The Thus Come One has unobstructed expedient doors.
This light universally shines upon inconceivable lands.
--
In former eons when Thus Come One was in the world,
He attended upon Buddhas as boundless as an ocean.
Therefore all beings, like madly rushing streams,
Come to make offerings to the One Honored by the World.
--
The Thus Come One appears pervasively in the ten directions,
In measureless lands within each and every mote of dust.
All the states therein are measureless,
Dwelling throughout boundless and infinite eons.
--
In eons gone by, when the Buddha was a sentient being,
He cultivated an ocean of boundless great compassion.
Entering samsara along with sentient beings,
He universally transforms the multitudes, making them pure.
--
In the treasury of the Dharma Realm of True Suchness, the Buddha dwells—
Devoid of forms and characteristics, free from all defilement.

4. 4
When sentient beings behold his various bodies,
Their woes and difficulties vanish one and all.
--
(Chapter 1, Avatamsaka sutra)
C. BODHI MIND:
1.Bodhicitta [ that is, the desire for enlightenment] is like a seed because from it
grows all the truths of Buddhism.
2.It is like a farm because here are produced all things of purity for the world.
3.The bodhicitta is like the earth because all the worlds are supported by it.
4.It is like WATER because all the DIRT of the PASSIONS is thereby
CLEANSED.
5.It is like the wind because it blows all over the world with nothing obstructing its
course.
6.It is like fire because it consumes all the fuel of bad logic.
7.The Bodhicitta is like the sun because it leaves nothing unenlightened on earth.
8.It is like the moon because it fills to perfection all things of purity.
9.It is like a lamp because it perceives where the road is even and where it is
uneven.
10.The bodhicitta is like a highway because it leads one to the city of knowledge.
--
11.It is like a sacred ford because it keeps away all that is not proper.
12. It is like a carriage because it carries all the Bodhisattvas.
13. It is like a door because it opens to all the doings of the Bodhisattva.
14. The Bodhicitta is like a mansion because it is the retreat where Samadhi and
meditation are practiced.

5. 5
15.It is like a park because it is where the enjoyment of truth (Dharmarati ) is
experiences.
16.It is like a dwelling-house because it is where all the world is comfortably
sheltered.
17.It is like a refuge because it gives a salutary abode to all beings.
18.It is like an asylum because it is where all the bodhisattvas walk.
19.The bodhicitta is like a father because it protects all the Bodhisattvas.
20.It is like a mother because it brings up all the Bodhisattvas.
--
21.It is like a nurse because it takes care of all the Bodhisattvas.
22.It is like a good friend because it gives good advice to all the Bodhisattvas.
23.It is like a king because it overpowers the minds of all the Sravakas and the
Pratyekabuddhas.
24.It is like a great sovereign because it fulfills all the excellent vows.
25.The bodhicitta is like a great ocean because it harbours all the gems of
virtues.
26.It is like Mount Sumeru because it towers impartially above all things.
27.It is like Mount Cakravada because it supports all the world.
28.It is like Mount Himalaya because it produces all sorts of knowledge-herbs.
29.It is like Mount Gandhamadana because it harbours all kinds of virtue-
fragrance.
30. It is like space because it infinitely spreads out the merit of goodness.
--
31.The Bodhicitta is like a lotus-flower because it is never spoiled by things of
this world.
32.It is like an elephant because it is obedient.

6. 6
33.It is like a well-bred horse because it is free from evil nature.
34.It is like a Charioteer because it keeps watch over all the truths of the
Mahayana.
35.The BODHICITTA is like a MEDICINE because it heals all DISEASES of the
PASSIONS.
36.It is like a charm because it submerges all that is evil.
37.It is like a VAJRA because it penetrates into everything.
38.The Bodhicitta is like a BOX OF INCENSE because it contains the
FRAGRANCE OF VIRTUE.
39.It is like a great flower because it delights those who catch the sight of it.
40.It is like sandal-wood because it cools off the heat of greed.
--
41.It is like Kalapa because its fragrance penetrates through all Dharmadhatu.
42.The BODHICITTA is like SUDARSANA which is the king of MEDICINE
because it destroys all the DISEASES arising from the PASSIONS ( klesa).
43.It is like a salve called Vigama because it draws out all the arrows of the
passions.
44.The bodhicitta is like Indra because it is the overlord of all the gods.
45. The Bodhicitta is like VAISRAVAṆA because it destroys all the PAIN of
POVERTY.
46.It is like Sri because it is embellished with all the virtues.
47.The Bodhicitta is like an ornament because all the Bodhisattvas are decorated
with it.
48.It is like the kalpa-consuming fire because it burns up all corruption.
49.It is like a great medicinal herb known as Anirvrittamula because it brings up
all the truths of Buddhism.

7. 7
50.The Bodhicitta is like a Naga-gem because it nullifies the poison of all the
passions.
--
51.It is like a transparent WATER-GEM because it purifies the TURBIDNESS of
all the PASSIONS.
52.It is like a CINTAMANI ( wish-gem) because it supplies all THE WEALTH one
desires.
53.It is like a MAGIC JAR because it fulfills every desire.
54.It is like a wish-granting- tree because from it are showered all the virtue-
ornaments.
55.The Bodhicitta is like a robe made of goose-feathers because it is never
stained the dirt of birth and death.
56.It is like pure Karpasa thread because it remains from the first brilliantly
luminous.
57.The Bodhicitta is like a plough because it clears the mind-field of all beings.
58. It is like the iron arrows of Narayana because it strikes down the view of an
ego-soul.
59.It is like an arrow because it pierces the target of pain. it is like a spear
because it vanquishes the enemy known as passion.
60. It is like a coat of mail because it protects the mind that conforms to
rationality.
--
61.It is like a scimitar because it cuts off the heads of the passions.
62.It is like a sword-blade because it cuts through the armour of pride, conceit
and arrogance.
63.It is like a razor because it cuts the passions.
64.It is like a banner of a brave fighter because it bears down the banner of
Mara.

8. 8
65.It is like a sharp cutter because it rends asunder the tree of ignorance.
66.It is like an axe because it chops the wood of sufferings.
67.It is like a weapon because it protects one from violence.
68.The bodhicitta is like a hand because it guards the body of the Paramitas.
69.It is like a foot because it gives a support to virtue and knowledge.
70.The bodhicitta is like a surgical instrument because it removes the sheath
and film of ignorance.
--
71.It is like a pair of tweezers because it picks out the splinter of the ego-soul.
72.It is like a bedstead because it gives rest to the vexations of the passions.
73.The bodhicitta is like a good friend because it loosens all the bondage of birth
and death.
74. The BODHICITTA is like being in POSSESSION of WEALTH because it
wards off POVERTY.
75.It is like a great teacher because it points out the way to the devotional life of
the Bodhisattva.
76.It is like a depository of treasure because it contains an imperishable mind of
merit.
77.It is like a fountain because from it issues an inexhaustible supply of
knowledge.
78.The Bodhicitta is like a mirror because it reveals all the images of truth.
79.It is like a lotus-flower because it is stainless.
80.It is like a great river because in it flow the Paramitas as well as the rules of
acceptance.
79.It is like the lord of serpents because it showers clouds of good truths.
80.It is like the giver of life because it supports the great compassionate heart of
the Bodhisattva.

9. 9
81.The bodhicitta is like nectar because it makes one abide in the realm of
immortality.
82.It is like an all-trapping net because it gathers and draws up every tractable
being.
83.The bodhicitta is like a basket of sandal-wood because it contains all the
fragrance of virtue.
84.It is like medicinal AGADA because it preserves one’s perfect health.
85.It is like an antidotal medicine because it counteracts the poison of sensuous
pleasures.
86.It is like a magical charm because it wipes out the poisonous effect of
irrationality.
87.The BODHICITTA is like a WHIRLWIND because it SWEEPS AWAY every
OBSTRUCTION and OPPOSITIONS before it.
88.It is like an isle of treasure because it produces the treasure of every factor of
enlightenment.
89.It is like a good family because from it issues every work of purity.
90.It is like a dwelling-house because it is where everything virtuous has its
refuge.
91.It is like a city because it is where all the Bodhisattvas like merchants carry on
their business.
92.The bodhicitta is like quicksilver because it clears up all the hindrances of
karma and the passions.
93.It is like a honey preparation because it completes the provisions for the
attainment of all- knowledge.
94.The Bodhicitta is like the highway beause it leads all the bodhisattvas to the
city of all- knowledge.
95.It is like a repository because it holds all the works of purity.
96.It is like a shower because it washes away the dust of the passions.

10. 10
97.It is like a shelter because it provides all the bodhisattvas with the instructions
they need for their settlement.
98.It is like the loadstone because it refuses to attract the fruit of Emancipation
attained by the Sravakas.
99.It is like lapis lazuli because it is by nature stainless.
100.It is like a sapphire because it far surpasses all the knowledge that is
realized by the sravakas and Pratyekabuddhas as well as by people of the world.
101.The bodhicitta is like a kettle-drum because it awakens all beings from their
sleep in the passions.
102. It is like pure water because it is essentially limpid and stainless.
103. It is like Jambunada gold because it outshines all the stocks of merit
obtainable in this world of created things.
104.It is the great prince of mountains because it towers above all the world.
105.The Bodhicitta is like a shelter because it never refuses anyone that may
come.
106.It is like a real substance because there is in it nothing that is unreal.
107.It is like a wish-fulfilling gem because it satisfies every heart.
108.The bodhicitta is like a sacrificial utensil because by it all the world is
gratified.
109.It is like an enlightened one because there is nothing in worldly-mindedness
that is comparable to it.
110.It is like a rope because it lifts up all the truths of Buddhism.
111.The bodhicitta is like a good binder because it holds the life and the vows of
the Bodhisattva.
112.It is like a protector because it protects the entire world.
113.It is like a watchman because it holds back all that is bad.

11. 11
114.It is like Indra’s net because it subdues the passions which resemble the
Asuras.
115.It is like VARURA’s chain because it draws and controls.
116.It is like Indras’s fire because it consumes all the habit-energy, passions and
impure desires.
117.It is like a CAITYA because it is respected by all the world, by human beings
and by Asuras.
(Avatamsaka sutra, chapter 39)
D. PRAYERS TO BE REBORN IN SUKHAVATI:
1.I vow that when my life approaches its end,
2.All obstacles will be completely dispelled,
3.I will personally see Amitabha Buddha,
4.And be immediately reborn in his Land of Peace and Bliss.
--
5.After I'm reborn in that land,
6.I will then accomplish these great vows.
7.All of them will be completely perfected without remainder.
8.Bringing benefit and happiness to the realms of all beings.
--
9. All in that Buddha's assembly are pure,
10. At that time I will be born from a supreme lotus flower,
11.I'll personally behold Measureless Light Tathagata
12.Who will appear and bestow upon me a prediction of Bodhi.
--
13.After receiving this prediction from the Tathagata,

12. 12
14.With countless hundreds of kotis of transformation bodies,
15.My vast wisdom power that pervades the ten directions
16.Brings benefit everywhere to the realms of living beings.
--
17.To the ends of space or world-systems,
18.To the ends of living beings, their karma, or their afflictions,
19.But all things such as these have no end,
20.So too my vows ultimately will never end.
--
21.Suppose in all the boundless kshetra-lands of the ten directions,
22.One uses their multitude of jewels as adornments and offerings to the
Tathagatas,
23.And gives the most supreme peace and happiness to gods and humans
24.Throughout kalpas as many as the smallest atomic particles in all kshetra-
lands.
--
25.Suppose another person hears this king of supreme vows,
26.And as they pass by his ear but a single time is able to give rise to faith,
27.And his mind thirstily seeks supreme Bodhi,
28.The merit and virtue he gains will surpass that of the first person.
--
29.Always separating far from bad teachers,
30.And leaving forever all unwholesome paths,
31.Quickly seeing the Tathagata Measureless Light,
32.And perfecting Samantabhadra's most supreme vows.

13. 13
--
33.This person well obtains a superior lifespan,
34.And is well able to attain rebirth in the human realm.
35.Before long this person will accomplish
36.These practices of Samantabhadra Bodhisattva.
--
37.In the past, owing to a lack of wisdom power,
38.I have done the five Avici offenses of extreme evil.
39.By reciting the great king of vows of Samantabhadra
40.In one thought they will all be wiped away.
--
(Chapter 40: “PRACTICES AND VOWS OF SAMANTABHADRA
BODHISATTVA”, Avatamsaka sutra)
E. TAKING REFUGE :
In taking refuge with the BUDDHA,
I vow that sentient beings
Will perpetuate the Buddhas’ lineage,
And bring forth the unsurpassed resolve.
--
In taking refuge with the DHARMA,
I vow that sentient beings
Will deeply enter the Sutra Treasury,
And have wisdom like the sea.

14. 14
--
In taking refuge with the SANGHA,
I vow that sentient beings
Will unite and lead the great assembly,
All without obstruction.
--
When receiving and learning PRECEPTS,
I vow that sentient beings
Will skillfully learn PRECEPTS
And avoid all EVIL DEEDS.
--
(Chapter 11, Avatamsaka sutra)
F. TEN GREAT VOWS OF SAMANTABHADRA BODHISATTVA
1. To worship all BUDDHAS.
2. To praise the Tathagatas.
3. To extensively cultivate making offerings.
4. To repent of karmic obstacles and reform.
5. To follow and rejoice in merit and virtue.
6. To request the turning of the wheel of Dharma.
7. To beseech the Buddhas to remain in the world.
8. To always follow and learn from the Buddhas.
9. To constantly conform with living beings.
10. To transfer all merit and virtue.”
(Chapter 40, Avatamsaka sutra)

15. 15
G.TO CONSTANTLY CONFORM WITH LIVING BEINGS:
Moreover, Good Man, to constantly conform with living beings is explained like
this.
Throughout the oceans of kshetra-lands in the ten directions exhausting the
dharma-realm and the reaches of space, all living beings have all kinds of
differences.
That is to say, there are those born from eggs, womb-born, moisture-born, born
by transformation, as well as those who live in dependence upon earth, water,
fire, or wind.
There are also beings that dwell in space, or live in plants and trees.
This includes all the many kinds of living beings, with diverse bodies, shapes,
appearances, lifespans, clans, names, and mental natures.
This includes their many kinds of knowledge and views, desires and pleasures,
intentional activities, and modes of deportment, clothing, and diets.
They dwell in many different kinds of villages, towns, cities, and palaces.
They include gods, dragons, others of the eightfold pantheon of spiritual beings,
as well as humans, non-humans, and others.
There are beings without feet, with two feet, four feet, or many feet, with form or
without form, with thought or without thought, and not entirely with thought and
not entirely without thought.
I will conform with all these many kinds of beings.
I will make offerings to and serve them in various ways, just as I honor my own
father and mother and serve my teachers, elders, Arhats, up to and including the
Tathagatas equally without difference.
I will be a good doctor for those suffering from sickness. I will show the right road
to those who have lost their way.
I will be a beacon of light for those in the dark night. And I will enable the poor
and destitute to uncover hidden treasures.
The Bodhisattva impartially benefits all living beings in this manner.

16. 16
Why? If a Bodhisattva conforms with living beings, then he conforms with
and makes offerings to all Buddhas.
If he honors and serves living beings, then he honors and serves the
Tathagatas.
If he makes living beings happy, he makes all Tathagatas happy.
Why?
Because all Buddhas, the Tathagatas, take the heart of great compassion
as their substance.
Because of living beings, they bring forth the heart of great compassion.
From the heart of great compassion, the Bodhi mind is born.
And because of the Bodhi-mind, Equal and Right Enlightenment is accomplished.
This is like a great king of trees growing in the rocks and sand of a vast
wasteland.
If its roots get water, the branches, leaves, flowers, and fruits will all flourish.
The Bodhi-tree king growing in the vast wasteland of birth and death (Samsara)
is the same.
All living beings are the roots of the tree and all Buddhas and Bodhisattvas are its
flowers and fruit.
By using the water of great compassion to benefit living beings, one can realize
the flowers and fruit of the Buddhas' and Bodhisattvas' wisdom.
Why? If a Bodhisattva benefits living beings with the water of great
compassion, he is able to attain Anuttara-Samyak-Sambodhi.
Therefore, Bodhi depends upon living beings.
If there were no living beings, no Bodhisattva could ever realize the Unsurpassed
Proper Enlightenment.
Good Man, you should understand these principles in this way.

17. 17
When the mind is impartial towards living beings, one can accomplish perfect
great compassion.
By using the heart of great compassion to conform with living beings, one
successfully makes offerings to the Tathagatas.
In this way the Bodhisattva conforms with living beings.
So it is that even if the reaches of space, the realms of living beings, the karma of
living beings, or the afflictions of living beings come to an end, my conforming
with living beings is without end.
It continues in thought after thought without cease.
I never tire of this karma in body, speech, and thought.
(Chapter 40, Avatamsaka sutra)
H.TO TRANSFER ALL MERIT AND VIRTUE:
Moreover, Good Man, to transfer all merit and virtue is explained like this.
All of the merit and virtue from the first vow, to worship all Buddhas, up to and
including the vow to conform with living beings, I transfer to all living beings
throughout the dharma-realm and the limits of space.
I vow to cause all living beings to always attain peace and happiness,
and to be without any sickness or suffering.
I wish that they will not succeed in doing any evil and that all the good karma that
they would like to do will quickly be achieved.
I will close the doors to the evil destinies and make known the right road to
becoming a human, a god, or realizing Nirvana.
Suppose there are living beings who, because they accumulated a lot of evil
karma, have evoked the retribution of all kinds of extreme suffering.
I will undergo all this suffering on their behalf.
I will enable all of these living beings to attain liberation and to ultimately realize
unsurpassed Bodhi.

18. 18
The Bodhisattva cultivates transference in this way.
So it is that even if the reaches of space, the realms of living beings, the karma of
living beings, or the afflictions of living beings come to an end, MY
TRANSFERENCE OF MERIT AND VIRTUE IS WITHOUT END.
It continues in thought after thought without cease.
I never tire of this karma in body, speech, and thought.
(Chapter 40, Avatamsaka sutra)