If we could truly understand, then we will know that karmic obstacles are originally empty. If you truly understand, if you are truly enlightened, then you will know that karmic obstacles are basically empty. However, before we come to that under- standing, we still must repay all the debts created in the past. Before we come to understand what it is all about, we still have to repay all the debts. Universal Worthy Bodhisattva contem- plates the real mark of all dharmas. What is meant by the real mark? The real mark means that which has no mark. Though it is without a mark, there is nothing which is not marked by it. Thus, the real mark means, "It is without a mark, but nothing is not marked by it." Since the essence of the real mark is wonder- ful existence, it is also true emptiness. Only true emptiness can give rise to wonderful existence; and only wonderful existence can contain true emptiness. True emptiness is not empty; thus it is wonderful existence; wonderful existence is not existence, thus it is called true emptiness. Both the existence that is transformed from emptiness and the emptiness that is transformed from exis- tence are the wonderful existence transformed from true empti- ness. The wonderful existence returns to true emptiness. This is called "The real mark is without a mark. However, nothing is not marked by it." This Bodhisattva cultivates this Dharma-door of repentance. To repent of karmic hindrance means to repent of all offense karma. To repent of all offense karma is called repenting and reforming all karmic hindrance.

The fifth vow is "To rejoice and follow in merit and virtue." To follow with joy means to draw near whomever does beneficial things. We should follow joyfully to praise people who do any kind of merit and virtue. It is to follow with joy if we praise others for their meritorious conduct. It is also to follow with joy if we actually do it ourselves. To rejoice and follow is to do our share to the best of our ability.

The sixth is "To request that the Dharma Wheel be turned." We request the Buddhas, all the great Bodhisattvas, and all the worthy sages of the Sangha to turn the Dharma Wheel. What does it mean to turn the Dharma Wheel? It means to teach and transform living beings. By giving lectures on the Sutras and speaking the Dharma, one is turning the Dharma Wheel; by printing Sutras and establishing Way-places, one is also turning the Dharma Wheel. If you build a foundation for anything re- lated to Buddhism, then you are turning the Dharma Wheel. When we cultivate, that is also turning the Dharma Wheel. Therefore, the meaning of turning the Dharma Wheel is very broad.

The seventh vow is "To request that the Buddhas re- main in the world." The Bodhisattva's seventh vow is to request that the Buddhas stay in the world and not enter Nirvana.

The eighth vow is "To always follow the Buddha's teaching." In his eighth vow, Universal Worthy Bod- hisattva wants to follow the Buddhas at all times to learn the Buddhadharma.

The ninth vow is "To constantly accord with all living beings." To accord with all living beings means not to go against their wishes. Well, does it mean to try to get living beings to like us? No. That's not it. It does not mean to be like living beings, nor does it mean to be influenced by them. To accord with living beings means to accord with living beings' natural dispositions while causing them to reform and change from evil to wholesome, and to return from confusion to enlightenment. It does not mean to flow along with them in the current of birth and death.

The tenth vow is "To transfer all merit and virtue universally." I am willing to transfer everything I have to all living beings. All the merit and virtue are living beings', and all the offenses are mine. I want to transfer all my merit and virtue to living beings while I take upon myself all of their karmic obstacles.

The above are the ten great kings of vows of Universal Worthy Bodhisattva. This Bodhisattva rides a white elephant with six tusks. In his hand, he always holds the Sutra of the Dharma Realm, The Avatamsaka Sutra, to teach and transform living be- ings. Thus he is the greatest in conduct, while Manjushri is the greatest in wisdom. These two Bodhisattvas are the Buddha's left and right hands, his two most helpful assistants. He manifests at Mount Emei of Sichuan Province. At Mount Emei, people go to the golden summit to see the sunrise. Sometimes, they will see Buddha light. Therefore, Universal Worthy Bodhisattva chose this place to be his Way-place. At Mount Emei, there are the Universal Worthy Bodhisattva Monastery, the Washing Elephant Pool, and other numerous large monasteries. It is said, "All the truths of the world have been explained by the Buddha. Most of the famous mountains under the heavens are taken up by the Sangha. " There are many well-known mountains where Sangha members dwell.

→To be continued