Vajra Banner Bodhisattva receives the spiritual power and awesome aid of Vajra Banner Buddhas and expounds upon the Ten Transferences.

1. Transference to Save Living Beings without having any marks of Living Beings.
2. Transference of Indestructibility.
3. Transference in the Same Way as all Buddhas.
4. Transference which Reaches all Places.
5. Transference of Inexhaustible Treasuries.
6. Transference of Entry into the Level Equality of Good Roots.
7. Transference Equally According with all Living Beings.
8. Transference which is Characterized by True Suchness.
9. Transference of Unbounded, Unfettered Liberation.
10. Transference of Entry into the Limitlessness of the Dharmarealm.

Annotation
We have reached an especially significant and most moving chapter in the Avatamsaka Sutra. The Ten Transferences elucidate thoroughly the inconceivable Compassion, Conduct, Vows, and Bodhi Resolve of the Great Bodhisattvas. Especially in the Sixth Transference, the Supreme Compassion of the Bodhisattva Mahasattva at this level is overpowering. In Sanskrit, ‘compassion’ is called ‘karuna.’ The two pillars of Mahayana Buddhism are ‘Karuna and Prajna,’ that is, compassion and wisdom.
I have heard that in the Post-modern world, the ‘deconstruction’ of words is quite fashionable. They take a word apart to see what it means. However, this practice can be very destructive when it is carried out to the extreme. When it is done mercilessly, it turns into extreme cynicism. When deconstruction is done in a cynical way, it ends up killing the concept it is trying to analyze. They may look at a word like ‘compassion’ and tear it apart till it sounds absurd.
H.L. Menchen says,
‘A cynic is a man who, when he smells flowers, looks around for a coffin.’
In explaining ‘compassion,’ the Venerable Narada said,
‘It is defined as that which makes the hearts of the good quiver when others are subject to suffering, or that which dissipates the sufferings of others. Its chief characteristics is the wish to remove the woes of others…It is compassion that compels one to serve others with altruistic motives. A truly compassionate person lives not for himself but for others. He seeks opportunities to serve others expecting nothing in return, not even gratitude.’

Albert Schweitzer says,
‘Until he extends his circle of compassion to all living things, man will not himself find peace.
‘A man is really ethical only when he obeys the constraint laid on him to help all life which he is able to succor, and when he goes out of his way to avoid injuring anything living. He does not ask how far this or that life deserves sympathy as valuable in itself, nor how far it is capable of feeling. To him life as such is sacred. He shatters no ice crystal that sparkles in the sun, tears no leaf from its tree, breaks off no flowers, and is careful not to crush any insect as he walks. If he works by lamplight on a summer evening, he prefers to keep the window shut and to breathe stifling air rather than to see insect after insect fall on his table with singed and sinking wings.’

Tripitaka Master Hsuan Hua explained,
‘Compassion doesn’t mean being compassionate in one situation and not in another. Compassion is a universal concern for the welfare of all creatures. It’s not partial to human beings, or animals, or any particular form of life. Compassion should extend to all of existence, to the entire Dharma Realm.’
No matter how obstinate or evil living beings are, the Bodhisattvas would never abandon or give up on them. The Bodhisattvas are not pretending to be benevolent, they are genuinely kind and compassionate. Some people pretend to be nice in order to curry favors or obtain self-benefits. But the Bodhisattvas are perfectly honest in their thoughts, speech, and conduct. They have purified their Bodhi Resolve and compassion through honest toil and work. When they make transferences to all living beings, they do it very honestly and single-mindedly. Because they are so honestly concentrated, their minds and transferences are very powerful and efficacious.
Why does a Bodhisattva practices transference of all their good roots to all sentient beings? It is a kind of ‘teaching and transforming of beings’ in an imperceptible way. What does to ‘transform beings’means? It means to ‘convert the minds of living beings.’
It is done in three ways:

1. Conversion of evil to good
2. Conversion of delusion to understanding
3. Conversion of the ordinary to the Sagely

The Great Bodhisattva constantly practices giving and then uses all that good roots obtained through giving and makes vows. He vows that all living beings will be converted in the above three ways. The Bodhisattva is able to happily give away both his inner and outer wealth. Outer wealth refers to material wealth such as money, jewels, precious items, properties, etc. Inner wealth refers to one’s eyes, ears, internal organs, one’s life, etc. To a Bodhisattva, the thought of retreating from his supreme Bodhi Resolve would be unthinkable. The Ten Transferences chapter discusses exhaustively the supreme altruism, boundless patience, and inconceivable compassion of the Bodhisattvas Mahasattvas.
In the modern and post-modern world, people might find such extreme altruism repelling and very threatening. The idea of self-protection and self-preservation is so deeply ingrained in the minds of people. Hence, they are constantly calculating on their behalf and are most unwilling to take a loss, or to undergo insult and injury for others. But, once a Bodhisattva resolves his mind on Bodhi, he then regards  such difficult self-sacrifices and totally selfless acts of giving his duty. Although he always practices such incredible self-sacrifices, he knows that ultimately there is no self to sacrifice. Although he never abandons a single living being, he knows that ultimately, there are no living beings. The Bodhisattvas Mahasattvas are perfectly equipped with such profound compassion and wisdom. Thus, they can give and transfer to living beings without having any marks of living beings. They are not attached to or defiled by the living beings they wish to save
They constantly give to living beings in two ways:

1. Apparent giving: That is, bestowing gifts to all living beings.
2. Hidden giving: That is, by transferring all of their good roots to all living beings.

The Bodhisattva may give fine food, vehicles, places of dwelling, medicinal broths and so forth to Buddhas, Bodhisattvas, genuine Good and Wise Advisors, Sages, Sanghans, Dharma Masters, parents, relatives, Hearers, Solitarily Enlightened Ones, all the poor, destitute, orphaned and homeless. In giving truly, one gives away what one likes. If one gives away things which one dislikes or does not want, that is not real giving, that is the practice of discarding things. Some people think they are very generous and charitable when they give away their old clothes, books, used unwanted items or their surplus. However, that is the practice of getting rid of things. Real giving is when one gives away what one cherishes or is hard to give up. It is not the price or size of the gift that counts but the heart of the giver.

Every time the Bodhisattva gives something away, he feels it is still inadequate. So, he makes a vow, a wish, a cherished hope to benefit all living beings. The transference he makes is related to the item he gives away. For instance, when the Bodhisattva of the Sixth Transference gives away precious vessels, he uses all of his good roots attained through giving and vows that all living beings will become boundless pure precious Dharma vessels, that they have perfect memory, have supreme power of retention and never forget the Sutras they come across, and be able to completely fathom the profound Dharma of Buddhas.

When a Great Bodhisattva gives away precious vessels, he is also trying to inspire living beings to purify themselves, to purify the living vessels. The precious vessel looks so clean, valuable and exquisite. The Bodhisattva uses a precious vessel to project that image in our minds; to subtly instill the virtue of purity and perfection with the appearance of an impeccable thing. He vows that living beings will become pure Dharma vessels. A living pure Dharma vessel is more valuable than all the precious jeweled containers found in all the heavens.
He makes transferences to elevate the morality of all living beings, to edify all living beings. He practices apparent giving to make living beings happy. He practices secret giving to activate the wisdom lives of living beings. Every single cell in our bodies are permeated, nourished, and uplifted by all these on going countless and immeasurable transferences of Great Bodhisattvas. Vajra Banner Bodhisattva has, through his exposition, enabled us to see into the expansive minds and inconceivable hearts of Bodhisattvas Mahasattvas.

Tripitaka Master Hua mentioned ten kinds of transferences:
1.   Transferring from oneself to others.
2.   Transferring from the few to the many.
3.   Transferring one’s own causal practices to those of others.
4.   Transferring from the cause to the fruition.
5.   Transferring from what is inferior to what is supreme.
6.   Transferring from comparison to certification.
7.   Transferring from specifics to principles.
8.   Transferring all of the doors of practice to unobstructed  interpenetrating doors of practice.
9.   Transferring from worldly dharmas to world-transcending dharmas.
   10.  Transferring from specific practices which accord with principles to
          specific practices which are accomplished based on principle.

Many people would like to become a World Honored One, a Buddha. However, they are not that thrilled and enthusiastic about becoming a Bodhisattva. But, to perfect the practices of a Bodhisattva is the prerequisite to accomplishing Buddhahood. When Amitabha Buddha was cultivating the Bodhisattva Path on the causal ground as Dharma Treasury Bhikshu, he made forty-eight supremely magnanimous vows to universally benefit and rescue living beings. It is that kind of a Great and totally altruistic spirit that have enabled him to become Amitabha Buddha. How is it that a Bodhisattva can bring forth such an indomitable Bodhi Resolve to save all living beings? There are an infinite number of reasons. I shall briefly mention two reasons here:

1. He sees clearly the interconnectedness of all living beings and he clearly perceives that same interconnectedness between himself and all living beings. There is no distinction between him and all living beings. Thus, he is able to regard and take care of all living beings in the same way as he regards and takes care of himself. The Buddha views all men as his past fathers and all women as his past mothers. The World Honored One teaches and rescues living beings throughout the Dharma Realm based on ultimate filiality
2. Every single living being has the Buddhanature and all living beings can become Buddhas if they cultivate. The Sages universally respond to all living beings because they see very clearly this innate potential in all sentient beings for the realization of Buddhahood. For that reason, when the Buddha first realized Buddhahood he said that all living beings have the Buddhanature and can become Buddhas, but their false thinking and attachments prevent them from certifying to it.

The entire Dharma Realm and the boundless vast expanse of infinite space is filled with the constant, limitless and inconceivable transferences of countless Bodhisattvas. They bestow innumerable gifts on living beings and make great transferences with a heart and mind that are expansive, profound, happy, pure, supreme, gentle, compassionate, sympathetic, protective and beneficent. With unretreating and indestructible minds, they make living beings peaceful and happy.