The Flower Ornament Scripture

by Thomas Cleary

  Taking in all worlds,

  Thus dedicated to living beings

  With never any discrimination.

  They vow that sentient beings’ knowledge be clear,

  Their generosity and self-control all pure,

  Diligent in cultivation, indefatigable:

  This great commitment they never give up.

  Enlightening beings’ dedication reaches the other shore—

  They open the gates of the pure, sublime teaching;

  Their knowledge the same as the Buddha,

  They analyze the true meaning and attain the ultimate.

  Enlightening beings are masters of verbal expression

  And various kinds of knowledge;

  They explain the teaching according to truth, without hindrance,

  And yet their minds are not attached to it.

  They do not create duality in things,

  Nor do they create nonduality;

  They are free of duality and nonduality,

  Realizing they are just manners of speaking.

  They know all worlds are equal,

  Being naught but the doings of mental talk;

  And sentient beings are phantoms, without reality,

  All results of conditions.

  The various consequences in all worlds

  Are each different—

  All are made from the power of acts;

  If action is stopped, all come to an end.

  Enlightening beings observe all worlds,

  Their words, deeds, and thoughts impartial;

  And they induce sentient beings to be impartial

  Like the peerless great sage.

  Enlightening beings’ good works they dedicate all

  To the purification of beings;

  They’re fully endowed with virtue and skill in means,

  Same as the Supreme Tamer.

  Enlightening beings aid all living creatures,

  Dedicating their whole ocean of virtues,

  Vowing to cause their light to go beyond the world

  And attain the body of intrepid power.

  The virtues they cultivate

  They pray will purify the world,

  That the purity of sentient beings be like

  The incomparable purity of Buddha.

  Enlightening beings are skilled in interpretation,

  And know the supreme teaching of the Buddhas;

  They equally dedicate all good works,

  Vowing to make all beings the same as Buddha.

  Enlightening beings know all things are empty

  And all worlds have no existence;

  There is no creation and no creator,

  Yet the consequences of beings’ actions remain.

  All things—null? not null?

  They divorce this dualistic discriminating mind;

  They know all notions are worldly views:

  Entering the absolute state, conceptualization ends.

  Thus are true children of Buddha

  Born by transformation from the Enlightened One’s teaching;

  They can practice such dedication well

  To remove all the world’s confusion.

  “What is great enlightening beings’ dedication with the character of true thusness? Here enlightening beings’ correct mindfulness is clear and perfect, their mind is firm and stable, they get beyond confusion, and cultivate practice single-mindedly, their profound mind unstirring, accomplishing indestructible works, proceeding toward omniscience without ever regressing. They are determined to seek the Great Vehicle, bold and fearless; planting roots of virtue, they bring peace to the world, producing excellent roots of goodness and cultivating pure qualities. Their great compassion grows, their mind-treasure develops; they always remember the Buddhas and preserve the true teaching. Their belief in the path of enlightening beings is firm and enduring, they perfect immeasurable pure roots of goodness, diligently cultivating all virtues and knowledge. As spiritual guides they produce myriad good principles, dedicating their knowledge and skill in liberative means to the salvation of others.

  “At such a time enlightening beings examine all roots of goodness—immeasurable, boundless—with the eye of wisdom: those roots of goodness, in the course of being cultivated and gathered, involve seeking conditions, preparing instruments, purification, orientation and involvement, concentration and effort, initiation and execution, clarification and understanding, refined examination, and explanation; thus all have various facets, various spheres, various characteristics, various phenomena, various proportions, various acts, various names, various distinctions, various productions, various practices—all the roots of goodness therein are established by the mind directed toward the vehicle of the ten powers, and are all dedicated solely to the knowledge of all means and sciences of liberation.

  “The roots of virtue they dedicate in this way: they vow to attain complete, unobstructed action to carry out enlightening practices; they vow to attain pure unobstructed speech, to carry out enlightening practices; they vow to attain fully developed unobstructed mental action and abide in the Great Vehicle; they vow to attain complete, unobstructed minds and purely cultivate all practices of enlightening beings; they vow to develop minds of infinitely magnanimous generosity and provide for all sentient beings; they vow to master all the teachings and spread the light of the great teaching, which nothing can veil; they vow to arrive at the realm of universal knowledge, illumining the world with the will for enlightenment; they vow to always correctly remember the Buddhas of past, present, and future, always clearly picturing the Enlightened present before them; they vow to live by fully developed powerful aspiration and get away from all demons and enemies; they vow to attain stabilization in the ten powers of knowledge of Buddhas and teach all sentient beings ceaselessly; they vow to attain concentration and travel through the worlds without being affected by or attached to the worlds; they vow to live in the world unwearied and always edify and influence sentient beings; they vow to activate innumerable liberative techniques of thought and wisdom and accomplish the inconceivable path of enlightening beings; they vow to attain knowledge never confused in any place, able to distinguish all worlds; they vow to attain the power of knowledge of autonomous spiritual capabilities, able to purify all lands in a single instant; they vow to penetrate the intrinsic nature of things and see all worlds as pure; they vow to develop knowledge of nondifferentiation, entering all fields in one field; they vow to reveal all the adornments of all fields to edify and influence infinite sentient beings; they vow to show the boundless cosmos in a single buddha-field, and to do likewise in all buddha-fields; they vow to attain free psychic powers and spiritual knowledge and be able to travel to all buddha-lands.

  “By means of roots of goodness great enlightening beings vow to accomplish the adornment of all buddha-lands; they vow to be able to pervade all worlds; they vow to accomplish contemplative investigation by knowledge. As they thus dedicate roots of goodness for themselves in this way, so also do they do so for all sentient beings; that is, they vow that all sentient beings become forever free from hells, animality, and ghosthood; they vow that all sentient beings get rid of all hindering actions; they vow that all sentient beings attain universal minds with impartial knowledge and wisdom; they vow that all sentient beings deal with opponents and friends impartially, causing them all to be secure and happy, their knowledge and wisdom pure; they vow that all sentient beings’ knowledge become fully complete, with pure light illuminating everywhere; they vow that all sentient beings’ wisdom from reflection be fully developed and that they understand the real truth; they vow that all sentient beings seek enlightenment with pure aspiration and attain immeasurable knowledge; they vow that all sentient beings will be able to reveal the abode of peace.

  “Great enlightening beings always dedicate their good will in this way, to cause all sentient beings to encounter the cloud of pure coolness showering the rain of truth, to cause all sentient beings to always enco
unter the excellent environment of fields of virtue, to cause all sentient beings to be able to enter the treasury of the spirit of enlightenment and preserve it themselves, to cause all sentient beings to shed all veils and live properly, to cause all sentient beings to attain knowledge of unhindered spiritual faculties, to cause all sentient beings to attain free bodies appearing everywhere, to cause all sentient beings to achieve supreme knowledge of all ways of liberation and bring about unfailing benefit, to cause all sentient beings to purify all creatures, to cause all sentient beings to be able to consummate universal knowledge, to cause all sentient beings to be unshakable and unobstructed in mind.

  “Great enlightening beings, seeing delightful countries, gardens and groves, plants, trees, and fruits, distinguished scents and excellent clothing, rare jewels and goods, various decorations, or seeing delightful villages, towns, or hamlets, or seeing the majesty of sovereigns, or seeing abodes free from clamor, employ their knowledge of means and diligently cultivate innumerable sublime virtues, earnestly seeking good for the sake of sentient beings, never slacking off, widely gathering much good, vast as the ocean, and cover all with infinite good, being bases of myriad good things, expediently dedicating roots of goodness without discrimination, pointing out infinite various roots of goodness, always knowingly observing all sentient beings, their minds always remembering the realms of roots of goodness. They ceaselessly dedicate to sentient beings roots of goodness as impartial as true thusness. At such a time, they dedicate the roots of goodness in this way: ‘May all sentient beings attain the delightful visions of the enlightened, see the true nature of things, equal and impartial, without any grasping or attachment, complete and pure; may all sentient beings see the most delightful, perfect offerings of the Enlightened Ones; may all sentient beings be reborn in all the most delightful pure buddha-lands, free of all afflictions; may all sentient beings manage to perceive the most delightful teaching of the Buddhas; may all sentient beings always happily preserve the pleasing practices of all enlightening beings; may all sentient beings acquire the enjoyable eyes of the wise and see without obstruction; may all sentient beings always see all pleasing things, nothing offensive; may all sentient beings realize all delightful truths and diligently preserve them; may all sentient beings attain pure illumination in the pleasing teachings of all Buddhas; may all sentient beings cultivate all the delightful attitudes of generosity of enlightening beings; may all sentient beings attain fearlessness and be able to expound all admirable teachings; may all sentient beings attain the enlightening beings’ extremely delightful most profound concentration; may all sentient beings attain the enlightening beings’ most pleasant methods of mnemonic spells; may all sentient beings attain enlightening beings’ most admirable analytic knowledge; may all sentient beings be able to manifest enlightening beings’ most delightful autonomous spiritual powers; may all sentient beings be able to expound the pleasing most profoundly wonderful teaching in the great congregations of the Buddhas; may all sentient beings be able to skillfully analyze and explain the most pleasing expressions of differentiation; may all sentient beings always be able to activate most pleasant impartial great compassion; may all sentient beings in every thought activate the most admirable aspiration for enlightenment, always causing their senses to be joyful and blissful; may all sentient beings be able to enter all the most pleasant houses of the enlightened ones; may all sentient beings achieve the admirable action whereby they are able to harmonize and pacify, taming sentient beings unceasingly; may all sentient beings attain the most pleasing inexhaustible eloquence of enlightening beings, expounding all truths; may all sentient beings abide for unspeakably many unspeakable numbers of eons in all pleasant worlds, teaching and transforming sentient beings without wearying; may all sentient beings, by means of innumerable techniques, be able to understand and enter into all the most delightful teachings of the Buddhas; may all sentient beings attain delightful unobstructed liberative techniques and know all things have no basis; may all sentient beings attain the delightful realm of freedom from greed and craving, know all things are ultimately nondual, and cut through all barriers; may all sentient beings develop the delightful way of enlightening beings which is free from inanity; may all sentient beings attain the diamond-mine mind of effort and accomplish the delightful path of universal knowledge; may all sentient beings be endowed with delightful unobstructed roots of goodness and destroy all afflictions; may all sentient beings find the delightful door of omniscience and realize true awakening throughout the world.’ When great enlightening beings cultivate such roots of goodness, they gain the light of knowledge; they are taken into the care of good teachers; the sun of wisdom of the Buddhas illumines their minds, forever annihilating the darkness of ignorance. They diligently practice the true teaching, enter into works of knowledge, and learn the stages of knowledge. They spread roots of goodness, filling the cosmos, dedicating them wisely. They plumb the depths of the source of enlightening beings’ roots of goodness; by means of knowledge they enter deeply into the ocean of liberative means and develop immeasurably great roots of goodness.

  “Great enlightening beings dedicate these roots of goodness in this way: they do not cling to the world, they do not grasp sentient beings; their minds are pure, not relying on anything; they are correctly mindful of all things and dismiss discriminatory views; they do not give up the independent wisdom of all Buddhas; they accord with all impartial truths, and do not destroy the Buddha’s true characteristics; they do not deviate from the correct way of dedication of all Buddhas; they look upon the triple world equally, without any image of sentient beings; they follow the path of Buddha well and explain its principles well, with profound understanding of their meaning; they enter the supreme stage and awaken to the real truth; their knowledge is complete, their faith is firm; though they practice correct actions well, they know the nature of action is empty; they understand all things are like phantoms, and know all things have no intrinsic essence of their own; they observe all meanings and all kinds of practices according to their conventional explanations and are not attached to them; they abolish all causes and conditions of grasping and clinging; they know the truth and see the nature of all things being null and void; they comprehend that all things have the same unique real character; they know the characteristics of things are not mutually opposed; they live with enlightening beings and practice their path; taking all sentient beings into their care, they enter the door of dedication of all enlightening beings of past, future, and present; their minds are not startled or frightened by the Buddha’s teachings; with minds of boundless kindness, compassion, joy, and equanimity, they cause all sentient beings to attain purity; in the worlds of the ten directions, they do not develop selfish, possessive grasping and clinging; they do not conceive of anything in the world; they do not give rise to obsession with any objects; they diligently practice all ways to transcend the world and have no attachments to or reliance on any mundane realm; their insight into the profound, wonderful path is accurate and steady, and they are rid of all erroneous views; they understand the real truth.

  “Just as true thusness permeates all places, without boundaries, so also does their dedication of roots of goodness pervade everywhere unbounded; just as true thusness has reality as its essence, so likewise does their dedication of roots of goodness have as its essence understanding of the reality of all things; just as true thusness always retains its original nature without change, so too does their dedication of roots of goodness preserve its original nature unchanging throughout; just as true thusness has as its nature the essencelessness of all things, so also does their dedication of roots of goodness have as its nature the understanding of the essencelessness of all things; just as the mark of true thusness is signlessness, so too is the mark of their dedication of roots of goodness the signlessness of all things; just as those who realize true thusness never backslide, likewise those who attain this dedication of roots of goodness never retreat from the Buddh
a teachings; just as true thusness is the sphere of action of all Buddhas, so too is this dedication of roots of goodness the sphere of action of all Buddhas; just as the realm of true thusness is unconnected to any mark of boundary or realm, so also is the dedication of roots of goodness free from any sign of boundary or realm, yet it is the realm of all Buddhas of past, present, and future; just as true thusness can have establishments, so too can the dedication of roots of goodness establish all sentient beings; just as the nature of true thusness always adapts, so also does the dedication of roots of goodness forever adapt ceaselessly; just as true thusness cannot be measured, likewise the dedication of roots of goodness is equal to the realm of space and the minds of all sentient beings cannot measure it; just as true thusness fills all, so also does the dedication of roots of goodness pervade the cosmos in a single instant; just as true thusness is eternal and inexhaustible, so also is the dedication of roots of goodness ultimately inexhaustible; just as true thusness has no compare, likewise the dedication of roots of goodness can fulfill all the Buddha teachings without compare; just as the essence of true thusness is stable, so also is the essence of dedication of roots of goodness stable, impervious to delusions and afflictions; just as true thusness is indestructible, so too is the dedication of roots of goodness stable, impervious to delusions and afflictions; just as true thusness is indestructible, so too is the dedication of roots of goodness, which no creatures can damage; just as the body of true thusness is illumination, so also the nature of the dedication of roots of goodness is universal illumination; just as true thusness is omnipresent, likewise the dedication of roots of goodness is present in all places; just as true thusness pervades all times, so also does the dedication of roots of goodness pervade all times; just as the nature of true thusness is eternally pure, likewise the dedication of roots of goodness abides in the world yet is essentially pure; just as true thusness is unhindered by things, so too the dedication of roots of goodness extends everywhere unobstructed; just as true thusness is the eye of all phenomena, likewise the dedication of roots of goodness is an eye for all sentient beings; just as the nature of true thusness has no fatigue, so also is the dedication of roots of goodness, cultivating all the practices of enlightening beings with never any fatigue; just as the inherent nature of true thusness is most profound, so too is the nature of dedication of roots of goodness most profound; just as there is not a single thing in true thusness, likewise there is not a single thing in the essence of dedication of roots of goodness; just as the nature of true thusness is not manifestation, similarly the substance of dedication of roots of goodness is subtle and refined and hardly visible; just as true thusness is apart from all defilements and obscurations, so too is dedication of roots of goodness, the eye of wisdom pure and unclouded by ignorance; just as the nature of true thusness has no equal, so also is the dedication of roots of goodness, accomplishing all practices of enlightening beings, peerlessly supreme; just as the essential nature of true thusness is absolutely quiescent, so also is dedication of roots of goodness well able to accord with the truth of quiescence; just as true thusness has no basis, likewise is dedication of roots of goodness able to penetrate all baseless phenomena; just as the inherent nature of true thusness is boundless, similarly dedication of roots of goodness purifies boundless numbers of sentient beings; just as the essential nature of true thusness has no attachments, likewise the dedication of roots of goodness is ultimately divorced from all attachments; just as true thusness has no obstructions, so also the dedication of roots of goodness eliminates all barriers in the world; just as true thusness is not a mundane sphere, so too the dedication of roots of goodness cannot be carried out by any worldling; just as the essential nature of the true thusness has no abode, so also is the dedication of roots of goodness not the dwelling place of any birth and death; just as true thusness by nature has no fabrication, so too does dedication of roots of goodness relinquish all fabrication; just as the essential nature of true thusness remains steady, so also does dedication of roots of goodness abide steadily in truth; just as true thusness corresponds with all things, so too does dedication of roots of goodness correspond with the learning and practice of the enlightening beings; just as true thusness is inherently always equal in all things, likewise does the dedication of roots of goodness practice impartiality in all worlds; just as true thusness is not apart from all phenomena, similarly dedication of roots of goodness never ever abandons the world; just as true thusness is ultimately inexhaustible in all things, so too is dedication of roots of goodness inexhaustibly directed toward sentient beings; just as true thusness is not at variance with all things, likewise dedication of roots of goodness is not at variance with the teachings of all Buddhas of past, present, and future; just as true thusness universally includes all things, so too does dedication of roots of goodness completely include the roots of goodness of all sentient beings; just as true thusness is of the same essential nature as all things, so is dedication of roots of goodness of the same essential nature of the Buddhas of all times; just as true thusness is not divorced from all things. likewise dedication of roots of goodness holds all mundane and transmundane things; just as true thusness cannot be obscured, similarly none in any world can obscure dedication of roots of goodness; just as true thusness cannot be stirred, in the same way dedication of roots of goodness cannot be disturbed by any demonic activity; just as the essence of true thusness has no pollution, so too is dedication of roots of goodness like this, cultivating the practices of enlightening beings without defilement; just as true thusness is without change, so also is dedication of roots of goodness, compassionately caring for sentient beings without change of mind; just as true thusness is inexhaustible, so is dedication of roots of goodness—it cannot be exhausted by mundane norms; just as the nature of true thusness is always aware, likewise dedication of roots of goodness is able to be aware of all truths; just as true thusness cannot be lost or destroyed, dedication of roots of goodness is also like this, arousing great commitment to sentient beings which is never lost or destroyed; just as true thusness is able to greatly illumine, in the same way dedication of roots of goodness illumines all worlds with the light of great knowledge; just as true thusness cannot be explained in words, likewise all words and speech cannot explain dedication of roots of goodness; just as true thusness holds all worlds, likewise dedication of roots of goodness holds all the practices of enlightening beings; just as true thusness goes along with conventional verbal expression, similarly dedication of roots of goodness goes along with all verbal expression of wisdom; just as true thusness pervades all phenomena, so does dedication of roots of goodness pervade all buddha-fields in the ten directions, manifesting great spiritual powers and fulfilling true enlightenment; just as true thusness has no discrimination, so too dedication of roots of goodness has no discrimination in regard to all beings in all worlds; just as true thusness is in all bodies, so also is dedication of roots of goodness in the infinite bodies of the lands of the ten directions; just as the essential nature of true thusness is birthless, so too is dedication of roots of goodness, expediently manifesting birth yet having no birth; just as true thusness is omnipresent, in the same way dedication of roots of goodness is omnipresent in the buddha-lands of all times and places, everywhere manifesting spiritual powers; just as true thusness permeates the night, so also dedication of roots of goodness emits great light in all nights, giving it to perform buddha-work; just as true thusness permeates the day, so does dedication of roots of goodness cause all sentient beings in the day to see Buddha’s spiritual displays expounding the nonregressive teaching, free from defilement, pure, beneficial to all; just as true thusness is omnipresent in the fortnight and month, the dedication of roots of goodness requires skill in dealing with the succession of seasons in all worlds, knowing all times in a single moment; just as true thusness is present throughout the years, likewise does dedication of roots of goodness abide for measureless eons, clarifying and maturing all f
aculties, developing them to completion; just as true thusness is omnipresent in ages of becoming and decay, so also dedication of roots of goodness abides in all ages, pure and unaffected, educating beings and purifying them; just as true thusness extends throughout the future, dedication of roots of goodness cultivates the pure sublime practices of enlightening beings throughout the future, fulfilling their great vows, never retreating; just as true thusness pervades past, present, and future, dedication of roots of goodness causes sentient beings to see the Buddhas of past, present, and future in a single instant, never parting for a moment; just as true thusness is in all places, so too dedication of roots of goodness transcends the triple world and reaches everywhere in complete freedom; just as true thusness abides in existence and nonexistence, similarly dedication of roots of goodness comprehends all existent and nonexistent things, ultimately pure; just as the essential nature of true thusness is pure, dedication of roots of goodness is able to assemble aids to enlightenment by means of expedient techniques and purify the practices of enlightening beings; just as the essential nature of true thusness is immaculate, similarly dedication of roots of goodness causes enlightening beings to attain the immaculate mind of concentration; just as the essential nature of true thusness has no defilement, so too is dedication of roots of goodness beyond all defilements, fulfilling all pure intentions; just as true thusness has no self or possessions, dedication of roots of goodness fills all buddha-lands in the ten directions with the selfless, nonpossessive pure mind; just as the essential nature of true thusness is impartial, likewise dedication of roots of goodness attains impartial universal knowledge, illumining all things, free from all clouds of ignorance; just as true thusness is beyond all calculations and measurements, likewise dedication of roots of goodness abides together with the treasury of powerful teaching of the vehicle of universal knowledge which is beyond all calculation and measurement, spreading vast clouds of teaching throughout all worlds in the ten directions; just as true thusness is poised in equality, so too is dedication of roots of goodness, initiating all enlightening practices, poised equanimously in the path of omniscience; just as true thusness subsists in all realms of sentient beings, similarly dedication of roots of goodness fulfills unhindered knowledge of all kinds of ways of liberation and appears in all realms of sentient beings; just as true thusness has no discrimination and universally abides in knowledge of all sounds, so too the dedication of roots of goodness has in it knowledge of all sounds of speech and can everywhere manifest all kinds of speech sounds to teach sentient beings; just as true thusness is forever detached from the world, so also does dedication of roots of goodness cause sentient beings to be forever detached from the world; just as the essential nature of true thusness is immensely vast, so too dedication of roots of goodness can retain the extensive Buddha teachings of past, future, and present, never forgetting, diligently cultivating all practices of enlightening beings; just as true thusness is uninterrupted, likewise dedication of roots of goodness, out of desire to place all sentient beings securely on the ground of great knowledge, cultivates enlightening practice unceasingly through all ages; just as the essential nature of true thusness is spacious and open, so too is the dedication of roots of goodness, with pure mindfulness unobstructed, containing all spacious open doors to truth; just as true thusness embraces all kinds of creatures, similarly dedication of roots of goodness realizes knowledge of innumerable types and species, and cultivates the genuine sublime practices of enlightening beings; just as true thusness has no grasping or attachment, dedication of roots of goodness too has no clinging to anything, destroying all mundane grasping and attachment, purifying all worldings; just as the essential nature of true thusness is unmoving, likewise dedication of roots of goodness abides steadily in the perfect complete practical commitments of Universal Good, ultimately unmoving; just as true thusness is the sphere of Buddhas, so too dedication of roots of goodness causes sentient beings to fulfill all spheres of great knowledge and annihilate the spheres of afflictions, causing them to be purified; just as true thusness cannot be ruled or conquered, so also dedication of roots of goodness is not ruled or conquered by any delusive actions or erroneous theories; just as true thusness is not something that can be cultivated yet not something that cannot be cultivated, similarly dedication of roots of goodness abandons all illusions and attachments and has no discrimination between cultivating and not cultivating; just as true thusness has no withdrawal, so also is dedication of roots of goodness like this, always seeing Buddhas, rousing the aspiration for enlightenment adorned with great vows, never withdrawing or giving up; just as true thusness universally contains the sounds of all speech of all beings, similarly dedication of roots of goodness potentiates acquisition of superknowledge of all different languages, producing all kinds of utterances; just as true thusness has no seeking in respect to anything, likewise dedication of roots of goodness causes sentient beings to ride the vehicle of Universal Good to emancipation, having no craving for anything; just as true thusness abides in all stages, so too dedication of roots of goodness causes all sentient beings to give up the stages of mundanity and abide in the stages of knowledge and wisdom, adorning themselves with the practice of Universal Good; just as true thusness has no end, dedication of roots of goodness is also like this, attaining fearlessness in all truths, expounding them everywhere according to the languages of the audience, without end; just as true thusness is free from all taints, so too dedication of roots of goodness causes all sentient beings to develop objective knowledge, comprehend the truth, and fulfill the untainted qualities of enlightenment; just as there is not the slightest thing that can damage or disturb true thusness and cause it to be even slightly unaware, likewise dedication of roots of goodness causes universal awareness of all truths with a boundless mind pervading the cosmos; just as true thusness has no beginning in the past, no end in the future, and no variation in the present, likewise dedication of roots of goodness continually renews the vow of the aspiration for enlightenment for all sentient beings, enabling them all to be purified and forever freed from birth and death; just as true thusness has no discrimination among past, present, and future, dedication of roots of goodness is also like this, the mind always aware in each instant of the present, and totally pure in past and future; just as true thusness develops all Buddhas and enlightening beings, likewise dedication of roots of goodness, initiating means of expediting all great vows, develops the great knowledge of the Buddhas; just as true thusness is ultimately pure and not concurrent with the afflictions, so too dedication of roots of goodness can extinguish all sentient beings’ afflictions and fulfill all pure knowledge and wisdom.