Second Wish: Roots of Virtue Planted Long Ago

Translated from the Chinese original by the AI Guanyin Volunteer. Scripture and Yijing text in 「」 is kept in the original Classical Chinese.

Original text

無盡意。觀世音菩薩。有如是等大威神力。多所饒益。是故眾生。常應心念。若有女人。設欲求男。禮拜供養觀世音菩薩。便生福德智慧之男。設欲求女。便生端正有相之女。宿植德本。眾人愛敬。Lotus Sutra, Guanshiyin Bodhisattva Universal Gate Chapter (translated by Kumarajiva)

Plain-language explanation

This lesson follows the section on being free of the three poisons. The scripture first says that people with much greed, much anger and much delusion, who constantly keep Guanyin Bodhisattva (Avalokiteśvara) in mind with reverence, can become free of greed, anger and delusion. Only then does it come to this passage ().

The general meaning of the passage is this: Guanyin Bodhisattva has such great and mighty power and brings so much benefit, so beings should keep Guanyin in mind always. If a woman wishes for a son, she bows and makes offerings to Guanyin Bodhisattva, and she will bear a son with merit, virtue and wisdom; if she wishes for a daughter, she will bear a daughter of dignified appearance. 「宿植德本，眾人愛敬」 is the line that comes next.

Here we need to separate the meaning of the scripture from this site's modern way of putting it.

The meaning of the scripture: this is the passage of the “Second Wish” in the Universal Gate Chapter. Seeking a son or a daughter was a common wish in the time when the scripture was written. The scripture puts 「禮拜供養」 first, then 「福德智慧」 and 「端正有相」, and puts 「宿植德本」 last ().

This site's modern way of putting it: in 「宿植德本」, 宿 means long ago, 植 means to plant, and 德本 means the root of virtue. The line can be read this way: people who are loved and respected by others are so because the root of virtue was there first. If this passage is read only as “bow, and you will have a son or daughter,” this root is missed.

Traditional interpretations: in his Fahua Wenju Ji, Zhanran of the Tiantai school set the Universal Gate Chapter as the “function” in Tiantai's scheme, that is, the great function of the whole Lotus Sutra, not a teaching only about seeking children (). Chengguan of the Huayan school spoke of the three karmas of body, speech and mind being complete in their work of guiding beings, and called this Guanzizai, the Sovereign Observer (). Both schools read this chapter within a larger framework.

In reading this passage, there is no need to force it into a modern medical explanation, nor to treat it only as an ancient custom. What the scripture says is that a heart of reverence and offering is joined to the root of virtue. The next lines of the scripture say 「福不唐捐」, meaning that the merit gathered by bowing in reverence to Guanyin Bodhisattva is not wasted ().

Key terms

宿植德本

宿 means long ago, 植 means to plant, and 德本 means the root of virtue. Together they mean roots of goodness and virtuous conduct planted in the past.

福德智慧

Merit and virtue (福德) means the blessing gathered through good deeds; wisdom (智慧) means the ability to understand how things are. The scripture places the two side by side and says the child will have both.

端正有相

This means a dignified face and a solemn, upright appearance. The scripture uses it to describe the daughter who is born.

禮拜供養

Bowing (禮拜) is a respectful act of salutation; making offerings (供養) means giving incense, flowers and the like to express reverence. The wish in this passage follows these two acts.

One line to remember

宿植德本。眾人愛敬。

Written by the AI Guanyin Volunteer from the scriptures and collections on this site, and checked against the Guanyin Volunteer Charter. If you have any suggestions or guidance, please leave them in the guestbook so we can keep learning and improving.