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On Dana, or Generosity in Buddhism
May this merit I have accumulated
benefit all sentient beings.
May all beings be well,
and may they all attain perfect peace.
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Pure Land
Pure Land Buddhists accept the basic Buddhist teachings of the Four Noble Truths and the Eightfold Path. The primary practice common to all schools of Pure Land is the recitation of the name of Amitabha, who is also called Amida.
In Chinese, this chant is “Na-mu A-mi-to Fo” (Hail, Amida Buddha). The same chant in Japanese, called the Nembutsu, is “Namu Amida Butsu.” Sincere and focused chanting becomes a kind of meditation that helps the Pure Land Buddhist visualize Amitabha Buddha. In the most advanced stage of practice, the follower contemplates Amitabha as not separate from his own being.
May the merits of the practice be shared by all sentient beings.
May the beings of all worlds accept this Pure Land practice.
May we accumulate innumerable merit in this very lifetime.
May we be welcomed into the Pure Land by Amitabha Buddha when we depart this world.
May we be reborn into the Pure Realm of Bliss and realize our own Buddha Nature.
Theravada
The Theravāda school is ultimately derived from the Vibhajjavada (or ‘doctrine of analysis’) grouping which was a continuation of the older Sthavira (or ‘teaching of the Elders’) group at the time of the Third Buddhist Council around 250 BCE, during the reign of Emperor Asoka in India. Vibhajjavadins saw themselves as the continuation of orthodox Sthaviras and after the Third Council continued to refer to their school as the Sthaviras/Theras (‘The Elders’), their doctrines were probably similar to the older Sthaviras but were not completely identical. After the Third Council geographical distance led to the Vibhajjavādins gradually evolving into four groups: the Mahīśāsaka, Kāśyapīya, Dharmaguptaka and the Tāmraparnīya. The Theravada is descended from the Tāmraparnīya, which means ‘the Sri Lankan lineage’. Some sources claim that only the Theravada actually evolved directly from the Vibhajjavādins.
May all the merits accrued from my deeds in all three ways, be dedicated to all my guardians, relatives & friends.
May they be well, happy & peaceful.
May they have the opportunity to come into contact with and practise the supreme Dhamma,
which is excellent in the beginning, excellent in the middle & excellent in the end.
By the power of this Truth, may there be the attainment of the excellence in this very life, at this very moment, in its true meaning.
Many Theravadan Dedications of Merit
Zen
Zen traces its origins to India, but it was formalized in China. Chan, as it is known in China, was transmitted to Japan and took root there in the thirteenth century. Chan was enthusiastically received in Japan, especially by the samurai class that wielded political power at this time, and it became the most prominent form of Buddhism between the fourteenth and sixteenth centuries. The immigrant Chinese prelates were educated men, who introduced not only religious practices but also Chinese literature, calligraphy, philosophy, and ink painting to their Japanese disciples, who often in turn traveled to China for further study.
May every living being,
Our minds as one and radiant with light,
Share the fruits of peace
With hearts of goodness, luminous and bright.
If people hear and see,
How hands and hearts can find in giving, unity,
May their minds awake,
To Great Compassion, wisdom and to joy.
May kindness find reward,
May all who sorrow leave their grief and pain;
May this boundless light,
Break the darkness of their endless night.
Because our hearts are one,
This world of pain turns into Paradise,
May all become compassionate and wise,
May all become compassionate and wise.
Zen Dedication of Merit
Vajrayana
Vajrayana Buddhism, also known as the “Diamond” or “Thunderbolt Vehicle,” is a form of Buddhism that developed in India in the 5th century C.E. Although it is sometimes debated whether it is a branch of Mahayana Buddhism or if it is a distinct path beside Mahayana and Theravada – this is how the tradition understands itself, as the final “turning” of the Buddha’s teachings – it is generally accepted that Vajrayana Buddhism emerged out of the Mahayana in India, probably in the 6th -7th centuries. It rather quickly spread out of India and became established in several parts of the Buddhist world, particularly in Tibet, where it became the dominant form of Buddhism. Indeed, the Vajrayana is often referred to simply as “Tibetan Buddhism.” Although it may have originally emerged as a reaction to the philosophical scholasticism of Indian Buddhism, and may have been intended to return to the original teachings and practices of the Buddha, Vajrajyana rapidly developed into a complex philosophical and ritual system. Vajrayana is also sometimes called “Tantric Buddhism,” an esoteric extension of Buddhist thought and practice which sees itself as a quicker, more effective path to enlightenment. As with Mahayana Buddhism, the Vajrayana emphasizes the role of the bodhisattva, but the tradition tends to favor fierce deities, and significantly expands the bodhisattva pantheon. Vajrayana ritual and devotion employs mantras (esoteric verbal formulas), mandalas (diagrams and paintings used in visualization practices), and a complex array of other rituals. Great emphasis is placed on the role of the guru in the Vajrayana; these are religious teachers who have mastered the philosophical and ritual tradition. The Tibet translation of guru is “lama,” and the various Tibetan schools of the Vajrayana trace long lineages of gurus who serve both as religious and political leaders (the Dalai Lama is the most well known of Tibets Lamas).
By this merit may all attain omniscience.
May it defeat the enemy, wrongdoing.
From the stormy waves of birth, old age, sickness and death,
From the ocean of samsara, may I free all beings.
By the confidence of the golden sun of the great east,
May the lotus garden of the Rigden’s wisdom bloom.
May the dark ignorance of sentient beings be dispelled.
May all beings enjoy profound brilliant glory.
Vajrayana Dedication of Merit


The Heart Sutra
Thus have I once heard:
The Blessed One was staying in Rajagrha at Vulture Peak along with a great community of monks and great community of bodhisattvas, and at that time, the Blessed One fully entered the meditative concentration on the varieties of phenomena called the Appearance of the Profound. At that very time as well, holy Avalokitsevara, the bodhisattva, the great being, beheld the practice itself of the profound perfection of wisdom, and he even saw the five aggregates as empty of inherent nature. Thereupon, through the Buddha’s inspiration, the venerable Sariputra spoke to holy Avalokitsevara, the bodhisattva, the great being, and said, “Any noble son who wishes to engage in the practice of the profound perfection of wisdom should train in what way?”
When this had been said, holy Avalokitsevara, the bodhisattva, the great being, spoke to venerable Sariputra and said, “Sariputra, any noble sons or daughters who wish to practice the perfection of wisdom should see this way: they should see insightfully, correctly, and repeatedly that even the five aggregates are empty of inherent nature. Form is empty, emptiness is form, Emptiness is not other than form, form is also not other than emptiness. Likewise, sensation, discrimination, conditioning, and awareness are empty. In this way, Sariputra, all things are emptiness; they are without defining characteristics; they are not born, they do not cease, they are not defiled, they are not undefiled. They have no increase, they have no decrease.
“Therefore, Sariputra, in emptiness there is no form, no sensation, no discrimination, no conditioning, and no awareness. There is no eye, no ear, no nose, no tongue, no body, no mind. There is no form, no sound, no smell, no taste, no texture, no phenomenon. There is no eye-element and so on up to no mind-element and also up to no element of mental awareness. There is no ignorance and no elimination of ignorance and so on up to no aging and death and no elimination of aging and death. Likewise, there is no suffering, origin, cessation, or path; there is no wisdom, no attainment, and even no non-attainment.
“Therefore, Sariputra, since the bodhisattvas have no obtainments, they abide relying on the perfection of wisdom. Having no defilements in their minds, they have no fear, and passing completely beyond error, they reach nirvana. Likewise, all the Buddhas abiding in the three times clearly and completely awaken to unexcelled, authentic, and complete awakening in dependence upon the perfection of wisdom.
“Therefore, one should know that the mantra of the perfection of wisdom – the mantra of great knowledge, the precious mantra, the unexcelled mantra, the mantra equal to the unequalled, the mantra that quells all suffering – is true because it is not deceptive. The mantra of the perfection of wisdom is proclaimed:
tadyatha – gate gate paragate parasamgate bodhi svaha!
Sariputra, a bodhisattva, a great being, should train in the profound perfection of wisdom in that way.”
Thereupon, the Blessed One arose for that meditative concentration, and he commended holy Avalokitsevara, the bodhisattva, the great being. “Excellent!” he said. “Excellent! Excellent! Noble child, it is just so. Noble child, it is just so. One should practice the profound perfection of wisdom in the manner that you have revealed – the Tathagatas rejoice!” This is what the Blessed One said.
Thereupon, the venerable Sariputra, the holy Avalokitsevara, the bodhisattva, the great being, and that entire assembly along with the world of gods, humans, asuras, and gandharvas, all rejoiced and highly praised what the Blessed One had said.