In every spiritual path, there comes a moment when ideals alone are no longer enough. We long not just to understand, but to live the teachings. To move from inspiration to action. In Buddhism, few figures embody this movement more fully than Samantabhadra, the great bodhisattva of virtuous conduct, vast vows, and all-encompassing compassion.

Whether appearing as a guiding presence in the Avataṃsaka Sūtra or as the primordial Buddha in Tibetan Dzogchen teachings, Samantabhadra stands as a radiant symbol of awakened intention. Not abstract or passive, but a dynamic force that helps us bridge vision and daily life.

This article will walk you through the deep meaning of Samantabhadra in Buddhism—his name, imagery, teachings, and how his vows continue to guide countless practitioners toward compassionate action and ultimate liberation.

Who Is Samantabhadra?

Samantabhadra is one of the most revered bodhisattvas in Mahāyāna Buddhism, known as the Bodhisattva of Universal Virtue, or in Chinese, Pǔxián (普賢菩薩). His Sanskrit name, Samantabhadra, combines samanta (meaning “universally” or “everywhere”) and bhadra (“virtuous” or “auspicious”), suggesting one whose goodness and enlightened activity pervade all of existence.

He is not simply a symbolic figure. In the rich landscape of Mahāyāna teachings, Samantabhadra plays a foundational role in articulating what it means to live the Dharma through action. While wisdom and insight are essential on the path of awakening, the Mahāyāna tradition places equal importance on compassionate engagement with the world. Samantabhadra embodies this second dimension: not only seeing clearly, but acting skillfully.

In this sense, Samantabhadra is often paired with Mañjuśrī, the bodhisattva of transcendent wisdom. If Mañjuśrī represents prajñā (deep, penetrating insight), Samantabhadra represents karma in its purest form — not the law of cause and effect, but the power of intention made real through practice. Together, the two bodhisattvas reveal the full spectrum of the Mahāyāna path: wisdom and compassionate action in balance.

Samantabhadra’s most prominent appearance is in the Avataṃsaka Sūtra (Flower Garland Sutra), a vast and poetic scripture that explores the interpenetrating nature of all reality. Within this scripture, he emerges as the final and culminating teacher for Sudhana (Shan Cai), a youth who has undertaken a spiritual journey through 53 encounters. After receiving teachings from sages, kings, monks, laypeople, and even deities, Sudhana meets Samantabhadra—who offers him not just one more doctrine, but a vision of reality guided by universal vows.

In this climactic moment, Samantabhadra reveals that awakening is not merely about seeing the truth, but about vowing to live it for the benefit of all beings. This emphasis on vows (praṇidhāna) becomes Samantabhadra’s defining characteristic. His teachings remind us that liberation is not just a personal achievement, but an ever-renewing act of deep responsibility and compassion.

In East Asian Buddhism, Samantabhadra is regarded as one of the “Three Saints of the Avataṃsaka”, together with Śākyamuni Buddha and Mañjuśrī. While the Buddha represents awakened reality itself, and Mañjuśrī the wisdom that sees that reality, Samantabhadra represents the conduct and practice that expresses it in the world. He becomes a powerful figure for laypeople and monastics alike, revered in liturgies, repentance rituals, and aspiration prayers.

His influence extends even further in the Vajrayāna traditions of Tibet, where Samantabhadra also appears in a different and even more profound role—as the primordial Buddha of the Dzogchen teachings. But even in his classical Mahāyāna form as a bodhisattva, Samantabhadra invites us to reflect: What good is wisdom if it is not lived? What is awakening if it does not benefit others?

To walk with Samantabhadra is to walk the path of aspiration, dedication, and compassionate resolve—to be a light in the world not just through knowledge, but through deeds.

The Meaning Behind the Name “Samantabhadra”

In Buddhist tradition, names are never random. They carry layers of meaning, serving as doorways into a figure’s nature, role, and spiritual significance. This is especially true for Samantabhadra, whose very name is a profound teaching in itself.

The name “Samantabhadra” comes from two Sanskrit components:

Put together, Samantabhadra can be translated as “The Universally Virtuous One” or “He Who Is Excellent in All Respects.” This name points not only to moral goodness, but to a vast, all-encompassing field of awakened activity—a being whose conduct, vows, and compassion extend to every corner of the universe.

But this virtue isn’t passive or merely symbolic. In the Mahāyāna vision, Samantabhadra’s name reflects his unshakable commitment to the welfare of all sentient beings, without exception. He is not good in the limited sense of obeying moral rules, but in the boundless sense of embodying goodness as an active force—a force that takes shape in vows, generosity, service, and tireless compassion.

Unlike other figures in the Buddhist pantheon whose names may emphasize wisdom (like Mañjuśrī) or power (like Vajrapāṇi), Samantabhadra’s name centers on “conduct” and “virtue”. In this way, he serves as a model of the bodhisattva who lives by vow (praṇidhāna) rather than by preference. His actions are not reactive or ego-driven, but arise from an unwavering intention to benefit all life, regardless of circumstance.

In fact, in many Mahāyāna sutras and commentaries, Samantabhadra is praised as the one whose virtue is equal to the sky—ungraspable, boundless, and ever-present. He reminds us that true spiritual practice is not something hidden in temples or reserved for special moments, but something that can and must touch every part of our life.

His name also functions as a cosmic aspiration: it suggests that we, too, can cultivate “universal virtue.” That the mind and heart, when freed from self-centered grasping, become as vast and beneficial as space itself. Samantabhadra’s name is thus both a description of his nature and an invitation to awaken our own.

In summary, the name “Samantabhadra” is not merely a title—it is a living compass for the bodhisattva path. It calls us to expand the boundaries of our concern, to purify our intentions, and to act with a heart as wide as the universe. When we speak or contemplate this name, we align ourselves with a field of goodness that moves not just through thought, but through compassionate action.

Iconography and Symbolism of Samantabhadra

In Buddhist art and visualization practices, every element of a figure’s appearance is intentionally designed to communicate a teaching. Samantabhadra’s iconography is especially rich, filled with layered symbolism that reflects his vows, his energy, and his place in the spiritual universe.

The most common and widely recognized depiction of Samantabhadra shows him:

The White Elephant

At the heart of Samantabhadra’s image is the white elephant, his majestic mount. In Indian culture, elephants symbolize royalty, power, patience, and deep memory. But in Buddhist symbolism, a white elephant represents purity of intention and the spiritual strength needed to carry the weight of great vows.

According to traditional iconography, Samantabhadra’s elephant has six tusks, a rare and deeply meaningful detail. These six tusks symbolize the Six Pāramitās (Perfections) that form the ethical and spiritual foundation of the bodhisattva path:

  1. Dāna – Generosity
  2. Śīla – Ethical Conduct
  3. Kṣānti – Patience
  4. Vīrya – Diligent Effort
  5. Dhyāna – Meditative Concentration
  6. Prajñā – Wisdom

These six perfections are not merely qualities to admire—they are skills to be practiced and realizations to be embodied. The image of Samantabhadra riding this elephant implies that he has fully mastered these six perfections, and that he invites all practitioners to cultivate them in their own lives.

The elephant’s calm and regal bearing also speaks to the stability and determination required for compassionate action. Just as the elephant walks steadily and mindfully, Samantabhadra’s path is one of unwavering progress, rooted in the vow to benefit all beings, no matter how long it takes.

Mudrās and Posture

In many depictions, Samantabhadra’s hands are shown in symbolic gestures known as mudrās. These hand positions communicate his spiritual function:

His posture is usually calm and composed, often cross-legged or seated on a lotus throne. This denotes his perfect balance between wisdom and compassionate action—he is at peace, but always ready to respond to the needs of the world.

The Cosmic Backdrop

In Mahāyāna art, Samantabhadra is often depicted in grand, celestial environments—floating among clouds, surrounded by radiant Buddhas and bodhisattvas, or with intricate halos and lotuses beneath his feet. These visuals are not ornamental. They reflect the limitless scope of his vow and presence.

Wherever beings are suffering, lost, or seeking meaning, Samantabhadra’s compassionate energy can appear. His iconography is a reminder that awakening is not a distant goal—it is ever-present, accessible, and universal.

The Eleventh-Century Chinese Influence

In East Asian temples, especially those influenced by the Huayan (Avataṃsaka) tradition, Samantabhadra is enshrined beside Śākyamuni Buddha and Mañjuśrī. In these settings, he often appears as a youthful, refined bodhisattva, sometimes slightly leaning forward—ready to enter the world, to serve, to act.

This forward posture visually reinforces his role as the embodiment of vows and conduct. While Mañjuśrī sits in the stillness of wisdom, Samantabhadra moves into the world with compassionate resolve.

To meditate on Samantabhadra’s image is not just to admire a holy figure. It is to contemplate a vision of our own awakened potential—to see that true beauty lies in ethical integrity, steadfast compassion, and vows that touch the lives of all beings. The symbols around him are not distant or mythic; they are a mirror of the path we are all invited to walk.

Samantabhadra in the Avataṃsaka Sūtra (Flower Garland Sutra)

To truly understand the spiritual magnitude of Samantabhadra in Mahāyāna Buddhism, one must turn to the Avataṃsaka Sūtra—also known as the Flower Garland Sutra, one of the most elaborate and visionary scriptures in the Buddhist canon. This vast text paints a majestic view of reality, where all phenomena are interconnected, and every act of awakening contributes to the awakening of all.

Samantabhadra appears at the culminating moment of this grand sutra. In the final chapter known as the “Gandavyūha”, he plays a pivotal role in the spiritual journey of a young seeker named Sudhana (Shan Cai/Tiểu Thiện Tài)—a devoted practitioner who visits 53 spiritual teachers in search of enlightenment.

After receiving teachings from monks, laypeople, kings, goddesses, and even a courtesan, Sudhana’s journey leads him to the presence of Samantabhadra. Unlike the earlier teachers, who offer insights into specific virtues or perspectives, Samantabhadra offers the final integration—a vision not just of what enlightenment is, but how it is actualized through great vows and universal conduct.

The Ten Great Vows of Samantabhadra

At the heart of Samantabhadra’s teaching in the Avataṃsaka Sūtra lies the Ten Great Vows (Daśa Praṇidhāna)—a set of profound commitments that guide the practitioner toward awakening. These vows are not abstract or esoteric. They are deeply practical and spiritually expansive, touching every aspect of one’s relationship with self, others, and the cosmos.

  1. To honor and respect all Buddhas
    Cultivating reverence for awakened beings reminds us to value the qualities of wisdom, compassion, and clarity—within others and ourselves.
  2. To praise the Tathāgatas
    Through praise, we express joy in the existence of the awakened path. It deepens gratitude and opens the heart.
  3. To make abundant offerings
    Offering is not only material—it includes time, energy, love, and insight. It trains us to give without attachment.
  4. To confess and repent misdeeds
    Honest acknowledgment of harm allows healing and purification. It is the foundation of ethical growth.
  5. To rejoice in the merits of others
    Rejoicing dissolves envy and comparison, cultivating a heart that delights in goodness wherever it appears.
  6. To request the turning of the Dharma wheel
    Encouraging the spread of the Dharma sustains the light of truth in the world. It expresses the wish that wisdom be available to all.
  7. To request the Buddhas to remain in the world
    This vow reflects a longing for awakened presence and guidance in times of spiritual darkness.
  8. To always study and follow the Buddha’s path
    Lifelong learning and devotion to the path ensure that practice never becomes complacent or stagnant.
  9. To benefit all sentient beings
    This is the essence of the bodhisattva’s mission: to be of service to all beings, regardless of their condition or capacity.
  10. To dedicate all merits to awakening
    Rather than hoarding virtue or seeking personal gain, all goodness is directed toward the liberation of all beings.

These vows form a complete path. They begin with reverence and gratitude, pass through ethical cleansing and generosity, and culminate in selfless dedication. They are simultaneously devotional, ethical, and cosmic—reminding the practitioner that awakening is not for the individual alone, but for the benefit of the entire universe.

A Living Vision of the Bodhisattva Path

Samantabhadra’s instruction to Sudhana is not framed as a final answer but as an invitation to walk the path of infinite aspiration. He teaches that vows are not static—they evolve, deepen, and expand as our hearts grow more spacious.

This is a distinctive mark of Mahāyāna spirituality: the bodhisattva does not wait until conditions are perfect. He or she vows to act now, regardless of how long it may take to achieve full awakening for the sake of all.

In the closing verses of the sutra, Samantabhadra offers a moving prayer of dedication, encapsulating the boundless vision of the bodhisattva:

“As long as space endures,
As long as sentient beings remain,
May I too remain
To dispel the sufferings of the world.”

This powerful aspiration resonates through centuries of Mahāyāna practice. It is recited by monastics, laypeople, and practitioners across cultures and traditions. For many, it serves not only as a teaching, but as a daily reminder of why we practice—to be of benefit, to open the heart, and to walk steadily on the path of wisdom and compassion.

Samantabhadra as the Culmination of the Sutra

The structure of the Avataṃsaka Sūtra is significant. The story builds through layers of visionary teachings, intricate metaphors, and encounters with diverse teachers. But it is only in the presence of Samantabhadra that Sudhana’s journey truly completes—not because he has heard one more concept, but because he has internalized the spirit of the path.

Samantabhadra doesn’t just teach about enlightenment. He demonstrates what it looks like to live from enlightenment—through vows, action, and dedication.

He is the one who links the insight of Mañjuśrī with the activity of compassion. He is the one who turns the final key and shows that awakening is a beginning, not an end.

Samantabhadra in Tibetan Buddhism

In Tibetan Buddhism, the figure of Samantabhadra takes on an even more primordial and profound role than in East Asian Mahāyāna traditions. While in sutra-based Mahāyāna Buddhism he is venerated as the bodhisattva of great vows and virtuous action, in Tibetan Vajrayāna—particularly in the Nyingma school—Samantabhadra (Tibetan: Kuntuzangpo) is revered as the Adibuddha: the Primordial Buddha, the original source of all awakened awareness.

This transformation in identity is not merely symbolic—it reflects a profound philosophical and meditative view. In Dzogchen, the highest teaching of the Nyingma lineage, Samantabhadra is not just a wise being, but the personification of ultimate reality itself.

Samantabhadra as the Embodiment of Primordial Awareness

In the Dzogchen tradition, Samantabhadra is not a bodhisattva among others, nor even a Buddha who attained enlightenment through practice. Instead, he represents pure, unconditioned awareness—the fundamental nature of mind before distortion, fabrication, or karma.

This pristine awareness, known as Rigpa, is said to be present in all beings. It is luminous, non-dual, and free from conceptual elaboration. Samantabhadra is the embodiment of this reality: a symbol of the natural state that is always already awake, even before we realize it.

In texts like the Kunjed Gyalpo (The All-Creating King), Samantabhadra declares:

“All phenomena arise from me,
Yet I remain untouched by them.
I am the all-creating king, the beginningless and endless awareness,
Samantabhadra.”

This view contrasts sharply with more progressive models of spiritual development. Whereas sutra teachings often emphasize ethical training, meditation, and gradual purification, Dzogchen emphasizes direct recognition: realizing that the awakened nature is not something to be achieved, but something to be uncovered.

Iconography in the Vajrayāna Context

Samantabhadra is typically depicted quite differently in Tibetan art compared to East Asian representations. Instead of riding an elephant or wearing royal robes, he appears:

This form is not meant to shock or mystify, but to express total transparency, completeness, and non-duality. The union of Samantabhadra and Samantabhadrī represents the indivisible nature of emptiness and clarity, compassion and wisdom, method and insight.

In Tibetan thangkas, this pair is often surrounded by radiant mandalas of Buddhas, dakinis, and symbolic deities—illustrating the spontaneous display of awareness arising from the unborn ground of reality.

Samantabhadra and the View of Dzogchen

For Dzogchen practitioners, contemplating or meditating on Samantabhadra is not devotional in the conventional sense. It is a means of recognizing one’s own true nature. The point is not to worship Samantabhadra as “other,” but to realize that one’s own mind is not different from him.

In Dzogchen, this is known as “direct introduction”—a pointing-out of the nature of mind by the teacher, often accompanied by transmission rituals. When the practitioner stabilizes this recognition, all of samsara and nirvana are seen as expressions of the same luminous emptiness that Samantabhadra represents.

This is why Samantabhadra is called Kuntuzangpo, meaning “Always Good” or “Always Pure.” His presence serves as a mirror, showing that even in the midst of confusion, the mind’s basic nature remains untouched, luminous, and wise.

The Significance of This Vision

Seeing Samantabhadra as the source of all Buddhas, yet beyond any form or name, redefines how we relate to the path. We are not practicing to become something we are not. We are practicing to remove the veils that obscure what we have always been.

In this view:

Samantabhadra, then, becomes a model, a mirror, and a gateway. He is the vast sky of awakened being that holds all storms, all beings, all worlds—and yet remains utterly free.

The Practice of Samantabhadra’s Teachings

Understanding Samantabhadra’s role and symbolism is inspiring—but Buddhist teachings always lead to a deeper question: How do we practice this in real life? Samantabhadra is not simply a distant ideal or a poetic figure from scripture. He is a living model of what it means to bring clarity, virtue, and boundless compassion into every thought, word, and action.

Whether viewed as the bodhisattva of great vows in Mahāyāna Buddhism or the Primordial Buddha of Dzogchen, Samantabhadra’s teachings invite a transformation of not just our beliefs, but our daily conduct.

Practicing the Ten Great Vows

The most direct and accessible entry point into Samantabhadra’s path is through the Ten Great Vows taught in the Avataṃsaka Sūtra. These vows are not ritualistic rules. They are living aspirations, meant to infuse everyday life with sacred intention. Practicing them doesn’t require a monastery. It requires mindfulness, openness, and dedication.

Here are ways each vow can be lived today:

  1. To honor and respect all Buddhas
    — Bow not only before statues, but before the Buddha-nature in others. See the potential for awakening in every being you meet.
  2. To praise the Tathāgatas
    — Speak words that uplift, that bring joy, that affirm the goodness and potential in others and yourself.
  3. To make abundant offerings
    — Give what you can: a meal, a kind gesture, your presence, your time. Every act of generosity purifies attachment.
  4. To confess and repent misdeeds
    — Reflect honestly. Where have you caused harm, even unknowingly? Sincere remorse clears the heart and renews commitment.
  5. To rejoice in the merits of others
    — Celebrate others’ success and virtue. Rejoicing dissolves jealousy and opens the heart to shared joy.
  6. To request the turning of the Dharma wheel
    — Support the teaching of truth in all its forms. Share wisdom, encourage dialogue, and value spiritual guidance.
  7. To request Buddhas to remain in the world
    — Long for the continuation of compassion, clarity, and spiritual leadership. Cultivate conditions for awakened beings to thrive.
  8. To always study and follow the Buddha’s path
    — Read, listen, meditate. Not with pressure, but with love for the truth. Let the teachings slowly shape your life.
  9. To benefit all sentient beings
    — Ask yourself daily: “How can I serve today?” Even small acts, done with care, ripple outward.
  10. To dedicate all merit to awakening
    — Whatever good you do, offer it. Not for ego or reward, but for the liberation of all life.

These ten vows are not just a checklist. They are a shift in orientation—from self-concern to boundless dedication. They train the mind to act not from habit or impulse, but from vow, clarity, and compassion.

Meditative Practice Inspired by Samantabhadra

Many practitioners use visualization and mantra to deepen their connection to Samantabhadra. In East Asian traditions, visualizing him seated on the six-tusked white elephant, surrounded by radiant light, can instill a sense of purpose, stability, and nobility of heart.

Reciting or silently reflecting on the Ten Great Vows can become a daily contemplative practice. In times of difficulty, remembering even a single vow can anchor the heart in service and courage.

In Tibetan Dzogchen, practice takes a more direct, non-conceptual form. Samantabhadra is seen not as an external being but as the face of one’s own true mind. The practice is to:

In this sense, the practice is not to become Samantabhadra, but to realize we were never anything else.

Daily Life as the Field of Practice

Samantabhadra’s teachings remind us that the path is not separate from life. You don’t need to retreat from the world to walk his path. You simply need to shift the intention behind how you live.

Some ways to embody his spirit:

Every moment becomes a field of practice and vow. Every interaction, a chance to express the Dharma. Every mistake, an invitation to confess, learn, and recommit.

The Spirit of Vow: Why It Matters

In Mahāyāna Buddhism, it is said that vows are stronger than karma. While karmic habits bind us to cycles of suffering, a sincere vow has the power to redirect the mind, purify the heart, and awaken profound courage.

Samantabhadra’s teachings are not about perfection—they are about aspiration. No matter how flawed, confused, or discouraged we may feel, we can always return to our vows. And in doing so, we remember the deepest truth of who we are.

As one Tibetan master said:

“The only difference between a bodhisattva and an ordinary being is that a bodhisattva remembers their vow—and we forget.”

Samantabhadra helps us remember.

Why Samantabhadra Matters Today

In the fast-moving, often chaotic world we live in today, the ancient figure of Samantabhadra may seem distant—part of a mythic past, an image reserved for temples and thangkas. But if we pause and reflect deeply, we may realize that his presence is more relevant now than ever.

We live in a time when many people are spiritually hungry, but unsure where to turn. There is a yearning for purpose, yet a deep fatigue with hollow promises. Information is everywhere, but wisdom is scarce. Acts of kindness shine brightly, but cruelty, confusion, and division too often dominate the headlines.

Amidst all this, Samantabhadra offers a powerful reminder: awakening is not just an inner state—it is a way of living. A life rooted in clarity, guided by vow, and committed to the well-being of all.

A Model for Action with Purpose

We are often taught that change begins with knowledge or resources. But Samantabhadra teaches something deeper: change begins with intention.

His Ten Great Vows are not idealistic poetry—they are a blueprint for transformation. In a world overwhelmed by passivity or performative activism, Samantabhadra’s example reminds us that true practice requires real engagement. Whether helping a stranger, listening deeply to someone in pain, or simply doing our work with care, every action becomes meaningful when offered with intention and compassion.

In this way, Samantabhadra speaks directly to anyone who has ever asked:

The answer, Samantabhadra would say, lies not in grand gestures but in the steady practice of vows—day after day, choice after choice.

A Source of Stability in Unstable Times

The white elephant upon which Samantabhadra rides is not just majestic—it is steady. It walks with care, not haste. In a time when our attention is pulled in countless directions and our energy is constantly depleted by noise, stress, and distraction, Samantabhadra offers the image of grounded, purposeful movement.

He shows us that stillness and action can coexist. That you can move through the world with great intensity—but without losing inner peace. His posture of dignity and serenity reminds us that spiritual strength does not mean shutting down or turning away. It means showing up—with clarity, integrity, and resilience.

An Antidote to Isolation and Self-Centeredness

Modern life often encourages individualism. We’re told to pursue personal success, personal happiness, personal growth. While there is nothing wrong with personal development, it can easily drift into self-centeredness or spiritual consumerism.

Samantabhadra’s path is radically different. It is a life lived for others. Not out of obligation or guilt, but out of deep joy in connection.

His teachings call us back to interdependence—to the truth that we rise or fall together. That no joy is complete unless it is shared. That no liberation is full unless it includes all beings.

In this way, Samantabhadra invites us to expand our hearts beyond the narrow limits of “me” and “mine.” To realize that our lives, our efforts, our very existence can be dedicated to something far greater.

A Living Symbol of Hope and Aspiration

Perhaps most importantly, Samantabhadra matters because he keeps our aspirations alive.

It’s easy to feel disheartened by the state of the world. To believe that goodness is too weak, that kindness doesn’t matter, or that spiritual values are outdated. But Samantabhadra stands—calm, luminous, immovable—and reminds us:

“As long as there is suffering, my vow continues.
As long as there are beings, my path is not finished.”

In him, we see what is possible when the heart is vast and the intention unwavering. He is not merely a being to believe in, but a force to embody, a vow to continue, a mirror of our own deepest potential.

When we feel lost, Samantabhadra offers direction.
When we feel tired, he offers endurance.
When we forget why we practice, he gently reminds us:
“For the benefit of all beings.”

Keep Walking with Samantabhadra

Samantabhadra is more than a figure from ancient texts. He is a path, a presence, and a promise. A path that begins with intention and unfolds through action. A presence that reminds us of the power of virtue, no matter how ordinary our lives may seem. A promise that awakening is not only for the few—it is possible for all who walk with sincerity, compassion, and dedication.

To walk with Samantabhadra is to walk with vow as your compass, not just feelings or fleeting motivation. His Ten Great Vows are not something to memorize once and forget. They are seeds to plant in the soil of your daily life—through your work, your relationships, your struggles, and your joys.

Whether you are new to Buddhism or a long-time practitioner, his message is clear:

You do not need to be perfect. You do not need to wait until you feel “ready.” You only need to take one step—and then another—with a mind that aspires and a heart that serves.

As Samantabhadra’s own aspiration declares in the Avataṃsaka Sūtra:

“May my body, speech, and mind always be pure.
May I never tire in benefiting beings.
May I follow the path until all are freed.”

Let these words echo in your own life.
Let them shape your choices.
Let them carry you forward—gently, firmly, and without fear.

What vow will you carry into today?
What action, however small, can become your offering?

The path is long. The suffering in the world is real. But the light of vow is inexhaustible. Samantabhadra walks ahead—and within you.

Keep going. Keep walking the path.