The above passage of the sutra is a praise of Bodhisattva’s practice and Ekajati-prati-baddha Bodhisattvas (Bodhisattvas who are to be the next Buddhas in various worlds). Despite the fact the passage is quite long, the following key points should be paid attention to when we study the scripture.
The first point that commands our attention is the mentioning of two great exemplary Bodhisattvas in the Ten Directions world. One is Samantabhadra, an acknowledged Bodhisattva who has already attained Buddhahood innumerable kalpas before, but manifests as a Bodhisattva in the worlds of ten directions due to his original vows, helping the present Buddhas educate all sentient beings. The other is Shakyamuni Buddha, the Great Hero with Great Power, who attained enlightenment (realized by a perfect Buddha) when the average age of human beings is one hundred years in this world of impurity and degeneration to ferry all beings across.
First of all, it is pointed out in the sutra that all the Bodhisattvas present at the assembly cultivate the virtues of Samantabhadra Bodhisattva-Mahasattva. In the worlds in the ten directions, Samantabhadra Bodhisattva is referred to as Samantabhadra, the Great Vower, or Samantabhadra, the Great Vower of Action, a representative of action vows of all Bodhisattvas. In the Fascicle 40 of “Mahavaipulya Sutra of Buddha Adornment: The Universally Worthy Action Vow to Enter the Inconceivable Liberation State”,
Samantabhadra Bodhisattva says, “If one wants to go through this Merit Door, one should train in the ten great vowed actions. What are these ten? First, make obeisance to Buddhas. Second, praise Tathagatas. Third, make expansive offerings. Fourth, repent of karma, the cause of hindrances. Fifth, express sympathetic joy over others’ merits. Sixth, request Buddhas to turn the Dharma wheel. Seventh, beseech Buddhas to abide in the world. Eighth, always follow Buddhas to learn. Ninth, forever support sentient beings. Tenth, universally transfer all merits to others.”
As to how to carry out these great action vows, Samantabhadra Bodhisattva provides detailed explanation. Due to the length of the original scripture, we will only take excerpts of the original scripture about the first wish to savour the elegant demeanor of this great bodhisattva.
Samantabhadra Bodhisattva told Sudhana, “First, good man, the Buddhas to whom I make obeisance refer to Buddha-Bhagavans, who are as numerous as dust particles in all Buddha Lands of the past, present, and future, in the ten directions, in the entire dharma realm and the domain of space. Through the power of the universally worthy action vow, I elicit my profound faith and understanding. As if Buddhas are present before me, I ceaselessly make obeisance with the pure karma of my body, voice, and mind. In the place where each Buddha is, I manifest as many copies of myself as there are dust particles in innumerable Buddha Lands. Each copy makes obeisance to Buddhas, who are as numerous as dust particles in innumerable Buddha Lands. My obeisances would end only if the domain of space ended. As the domain of space has no end, so my obeisances will have no end. My obeisances would end only if the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. As the realm of sentient beings and their karmas and afflictions have no end, so my obeisances will have no end. They continue thought after thought without interruption as the karma of my body, voice, and mind knows no tiredness.”
(Quoted from “The Universally Worthy Action Vow to Enter the Inconceivable Liberation State by Samantabhadra Bodhisattva”.)
From this part of the Sutra, we apprehend that to fulfil his action vow, Samantabhadra Bodhisattva’s great work presses himself forward to benefit self and benefit others. In our hearts, we hold Buddhas in reverence, but can we at anytime and anywhere elicit our profound faith and understanding as if Buddhas are present before us? Can we ceaselessly make obeisances with the pure karma of our bodies, voices, and minds, and further, our obeisances would end only if the domain of space ended? Whenever I read the ten great action vows of Samantabhadra Bodhisattva-Mahasattva, I often recall a folk song in Han Dynasty named “A Pledge by Heaven”. It reads, “A Pledge by Heaven, I shall love thee, to the end of time, till mountains crumble, streams run dry, thunder rumbles in winter, snow falls in summer, and the earth mingles with the sky—not till then will I cease to love you!” This is a vow between lovers about their wish of never parting with each other and their unswerving devotion to love. But due to the impermanence of all things and the unreality of human sensations, from ancient times to the present day, literally no lovers are able to eternalize their love. The obeisances of Samantabhadra Bodhisattva-Mahasattva paid to Buddhas “would end only if the domain of space ended. As the domain of space has no end, so my obeisances will have no end. My obeisances would end only if the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. As the realm of sentient beings and their karmas and afflictions have no end, so my obeisances will have no end. They continue thought after thought without interruption as the karma of my body, voice, and mind knows no tiredness.” However, this endless obeisances are paid for the sake of ferrying all beings across. Lovers’ commitment to each other of many lifetimes is compared to the solidity of gold; however, they constantly suffer from harm and torment due to the impermanence of love.
When Bodhisattvas attain Anuttara Samyak Sambodhi (unexcelled correct equality and correct intelligence), they transform their personal affectionate feelings into a great vow to pay respect to the Buddhas for themselves and for all the suffering beings, and to tirelessly pray for blessings and practice the Bodhisattva path for all sentient beings. Bodhisattva Samantabhadra thus obtains the great power of liberation from reincarnation and rescuing countless beings from the sea of suffering.
In a sense, each of us has the ability and nerve to make a pledge or take a vow, but if we have no wisdom in understanding the absolute reality of our life and the world, beautiful as our vows may seem to be, they are insubstantial and no better than a mirage, just like flowers in a mirror and the moon’s reflection in water. The power of a vow turns out to be no more than the karmic wheel, driving oneself into the six paths of transmigration, drifting aimlessly and finding no spiritual shelter. Without wisdom to prop up our vows, they may even become the root cause of loss, sufferings and reincarnation for generations to come.
The ten great vows of Bodhisattva Samantabhadra are known as the “King of Vows” or the “Sea of Samantabhadra Vows” among the great vows of all Bodhisattvas. These ten great vows set a model for all Bodhisattvas to complete and perfect the merits and virtues expected of all Buddhas. What are the merits and virtues of a Buddha? Bodhisattva Samantabhadra says in the scripture that it is not enough to spend innumerable Dust Kalpas in praising the Merits and Virtues of the Buddhas.
Let’s quote a sentence from Chinese Laozi to elaborate this point. Laozi said, “The best of men is like water; Water benefits all things and does not compete with them,” which means that a sage is like water, equally nourishing and accommodating all things, without weighing the pros and cons, gains and losses. It is free for the later generations to give comments on his achievements and faults. “Not contending with others” is the inherent quality of the sage, whereas equally nourishing and accommodating all things manifests externally the inner “good virtues”. Average people who long for goodness generally pay attention to their own moral uplift without thinking much of others. Furthermore, people with a big heart but a small ego may extend their care and love to their families and friends. Moreover, it is possible for some to have a strengthened resolve to benefit the nation and the country, and beyond that, one with greater candor and a broader mind may embrace and contribute to the Earth and the Constellations. However, the virtues of a Bodhisattva lie in his great action vows to benefit self and benefit others, not only to attain Buddhahood for himself, but also to show paths to the other shore of liberation from the bonds of reincarnation with various skillful means, even though it is still utterly beyond his ability to do so. A Bodhisattva makes a vow to save sentient beings from the cycle of rebirth, awaken them in time and space, settle themselves in blissful peace and freedom, and ultimately help them become the masters of all phenomena in the universe. Bear in mind that all Buddhas have realized their action vows and have satisfactorily completed their meritorious work in perfecting of self for perfecting others. All who have an affinity with a Buddha will awaken to have absolute freedom of life due to the teachings of the Buddha, who truly deserves the title of “one crowned by the completion of all meritorious work”. What He has done is termed as the “adornment of a Buddha’s pure land with virtues and merits”. If a Bodhisattva sets out to achieve the merits of a Buddha, all his practices are also known as “entering the sea of action vows of Samantabhadra.”
Bodhisattva Samantabhadra had already become a Buddha long before the apocalypse. Due to the power of the original wish, he often appears as a Bodhisattva in the ten directions of the worlds, becoming a disciple of the Buddha and helping the Buddha educate sentient beings. Therefore, it is said in the scripture that all the great bodhisattvas of this Dharma assembly all cultivate and respect the virtues of Samantabhadra Bodhisattva-Mahasattva.
The second exemplary figure mentioned in this passage is Shakyamuni Buddha, who manifests himself as a Buddha during the Worthy Kalpa. His life exemplifies how a Bodhisattva of Samyak-sambodhi first propagates Dharma in the inner courtyard of Tushita Heaven as Ekajati-prati-baddha, and then upon the maturation of primary and subsidiary causes of spreading Dharma, was born into the human world from Tushita Heaven. In accordance with human natural capacity to realize the enlightenment, he demonstrates eight aspects of the Buddha’s life, that is, the whole process of realizing the perfect wisdom of a Buddha in the form of a human being. Based on the fundamental natural capacity of sentient beings, he preaches widely Tripitaka and the 12 divisions of the Mahayana canon and establishes Triyana (the Three Vehicles) to annihilate wrong views and reveal the path to enlightenment. Finally, prior to Nirvana, he declares the highest knowledge, that is, the ultimate reality of all phenomena—the illusory nature of time and space and Samsara—and points out the Buddha nature inherent in all sentient beings. The sole aim of teaching three vehicles is to lure people out of the three realms just as using toys to lure children out of the burning house. The One Buddha Vehicle turns out to be the final teachings and the only teachings. All sentient beings who have heard about this view are entitled to receive from the Buddha predestination to ultimately become a Buddha, as long as they learn and dwell in Mahayana, whatever aspiration arises in their hearts when they commence to learn Buddhism. In the process of time, their merits and virtues will be perfected, and Nirvana, the true peace, will be realized.
I believe that most Buddhist disciples are familiar with the eight aspects of the Buddha’s life which demonstrate that He has attained Buddhahood and His teachings of Triyana (the Three Vehicles). In the worlds of ten directions, our world is called the “Saha World”, also known as the “Evil World of Five Turbidities”. “Saha” is a transliteration of the Sanskrit word, meaning “tolerable”, with two layers of meaning: one is that this world is constantly changing and has various calamities. Although sentient beings suffer from worries and afflictions, they still refuse to renunciate. So, all Buddhas and Bodhisattvas feel that sentient beings are capable of being tolerant of this world. The second layer of meaning of the word is that Buddhas and Bodhisattvas, with great compassion and great power, resolve to tolerate the turbidities of this world, constantly taking vows to come back to this world to teach and save sentient beings in this world. The Bodhisattvas entering this world are regarded by Bodhisattvas from other worlds as the ones who brave and tolerate sufferings. In such a world of Saha where the afflictions and sufferings and the difficulties of rescuing sentient beings rank among the top in the Ten Directions Worlds, in spite of the fact that evils and impurities have reduced the average age of people to one hundred years, Shakyamuni Buddha ventures into the human world of five turbidities, and attains Anuttara Samyak Sambodhi in the capacity of a human being. The heroic power of Shakyamuni Buddha has made him a model for Bodhisattvas to perfect their merits and virtues and save sentient beings. In the Bhadrakalpa, a succession of 996 Bodhisattvas of Samyak-sambodhi will follow the example of Shakyamuni Buddha to come to this world to attain Buddhahood and save all beings. Mahayana Bodhisattvas present at the Assembly who model themselves on Shakyamuni Buddha and Bodhisattva Samantabhadra to make great action vows to pursue the Way of Bodhisattvas are literally incalculable.
Another key point in this part of the Sutra is that, in addition to the virtues and merits of Bodhisattva Samantabhadra and Shakyamuni Buddha taken as the exemplary model for 1000 Buddhas of the Bhadrakalpa, we shall keep in mind at all times the immaterial wisdom engraved in the hearts of all Bodhisattvas when they follow the discipline of Bodhisattva. Immediately after the description of the process of our Buddha’s realization of the enlightenment in this world, it is mentioned in the Sutra that immeasurable as He visits Buddha Lands in ten directions, giving everyone the teachings in accordance with their natural capacities for attaining bodhi. In whatever forms He assumes, His actions are pure and untainted. Like a master of illusion who conjures up various images, He manifests Himself as male or female, or in any suitable form. With perfect understanding of all being the illusory manifestation of the heart, the master of illusion shows no attachment to any illusions at all. Nor will He get lost once more in any illusions. The Bodhisattvas in this assembly do the same, all attaining the Three Samadhis: emptiness, no appearance, and no wish. They know that in true reality there is neither speech nor action, all being the equal manifestations of The Dharmakaya Tathagata (an immaterial, invisible and immortal body of the Buddha).
The insights of immaterial nature of all Dharmas mentioned in the scriptures are truly important for Bodhisattvas, without which the great vows may become a heavy burden unbearable to Bodhisattvas and a task impossible to accomplish despite their cultivation lasting for innumerable kalpas. It is precisely because they have comprehended the highest insights revealed that they can, like Buddhas, dwell in the emptiness of the Tathagata. In the vows made, there is no vow which can be made. In Dharmas of the six paramitas and all actions of salvation, there are no forms of Dharmas beneficial to all beings. In taking all living beings across to extinction, there actually is no single living being who has been taken across to extinction. Endowed with such insights can Bodhisattvas perfect their meritorious work in the process of cultivating the Way of Bodhisattva.
This part of Sutra highlights the fact that whatever images Buddhas conjure up in this world are pure and untainted. Buddhas are likened to masters of illusion, magically producing different images and material realm. However, with perfect understanding of all being the illusory manifestation of the heart, the masters will neither cling to nor get lost in these illusions. Upon reading this sentence, has it occurred to you that “The Diamond Sutra” features some similar sentences? Sentences like “no single living being who has been taken across to extinction; there is no Anuttara Samyak Sambodhi to be attained” scatter in “The Diamond Sutra”. What’s more, before his Nirvana, Shakyamuni Buddha also says that he has been preaching Buddhism on earth for forty-nine years without uttering a single word.
Those who are new to Buddhism may get confused by these sentences. For sentient beings, He demonstrates eight aspects of the Buddha’s life to proclaim that He has attained Buddhahood, establishes Triyana (the Three Vehicles) to reveal the path to enlightenment, and preaches widely Tripitaka and the 12 divisions of the Mahayana canon. How can it be said that no Dharma has been spoken, no single living being has been taken across, and no single word has been uttered during 49 years of teaching? This is because the ultimate reality of all beings is the Tathagata, and they are no different from the Buddha. Sentient beings have been deluded and deceived in regard to reality during a very long period of time impossible of calculation. Even if they now command the right view, it’s not easy for them to recognize their original nature within. Deluded and confused, the Buddha nature of all sentient beings never diminishes or gets lost. The sentient beings are spoken of as no sentient beings in the Dharma realm, therefore they are called sentient beings when they are lost. Accordingly, no sentient beings have become Buddhas through the practice of Buddhism, and there is no Buddha’s fruit to be attained. Triyana (the Three Vehicles) and Tripitaka and the 12 divisions of the Mahayana canon are no more than a remedy for prompting sentient beings to awaken to true reality from delusions. No Dharma makes sentient beings become Buddhas. Therefore, it is said that no Dharma has been spoken; there actually is not a single living being who has been taken across to extinction, and there is no Anuttara Samyak Sambodhi to be attained. Whatever images Buddhas assume in this world, they are the illusory transformations in the Void. Nothing has been done in reality. The Buddha nature will never be tainted. The images are free from impurity and defilement, which have been shown in consistent with the natural capacity and the specific need of delivering sentient beings.
In “The Shurangama Sutra”, Venerable Purnamaitrayantputra once asked the Buddha whether the Buddhas will still be lost after awakening. The Buddha used a metaphor to say that the awakening is like ore which contains pure gold; once the latter is extracted, it cannot be mixed with the ore again. It is the same with all Buddhas of the nirvanic enlightenment. Buddhas will never get lost or be attached to all things, just like a master of illusion will never be deceived by the magic he plays.
The third point in this part of the Sutra that commands our attention is that, while eulogizing the Buddhas and all the great bodhisattvas in the Dharma assembly, it lays the groundwork for introducing another exemplary figure in the latter part of the Sutra—Amitabha Buddha. The Sutra says that after delving deep into the ultimate reality of all Dharmas, Bodhisattvas have reached the state of Avatamsaka Samadhi where both noumenal and phenomenal are interdependent and all phenomena exist in perfect harmony and do not obstruct each other. With profound Samadhi, they rescue those in extreme suffering (sentient beings in the evil paths are deprived of the opportunity to learn and practice Dharma due to extreme sufferings).
The worlds in Buddhism are classified into two kinds: the impure worlds and the pure worlds. The impure worlds are the worlds created by the common upside-down and delusive ideas and the remnants of passion that persists after it has been subdued. The impure worlds full of afflictions and sufferings are characterized by impermanence. Thus, they are named the impure worlds. For example, our world of Saha is called “evil world of five turbidities”. The pure worlds are created by the meritorious work based on the original vows of Buddhas, distinguished by their purity, solemnity, beauty and happiness. Thus, they are named the pure worlds. For example, the West Pure Land that Shakyamuni Buddha is going to introduce in the Sutra presents itself by the original vows of Amitabha Buddha. It should be pointed out that there is only one kind of blissful pure land, that is, the pure land of Buddhas’ realization within, no matter what, when and where they manifest.
Bodhisattvas Mahasattva have two aspirations in the process of fulfilling their merits like all Buddhas. One is to become an unasked friend of sentient beings, upon their original vows entering the impure worlds formed by the common upside-down and delusive ideas of sentient beings. If ever a Buddha is born, these Bodhisattvas Mahasattva beyond doubt will become disciples of the Buddha. They respectfully pay homage, participate in Dharma learning, and offer sacrifices to the Buddha, shining as a role model for other Buddhist disciples. Besides, they assist Buddhas in spreading the Dharma and in providing universal support to save all beings. The well-known Bodhisattvas Mahasattva such as Avalokitesvara Bodhisattva, Manjushri Bodhisattva, Samantabhadra Bodhisattva, Ksitigarbha Bodhisattva, Maitreya Bodhisattva, etc., are all exemplary examples of assisting Buddha in spreading Buddhism. If there is no Buddha born, they will wait for the maturity of conditions and in conformity with the roots of all beings in this world to demonstrate the gracious appearance of realizing Enlightenment. As mentioned in the scripture, due to the power of vow, 1000 Buddhas of Bhadrakalpa will be born into this world of Saha in succession to manifest themselves as Buddhas to be the savior of all.
The other aspiration of Bodhisattvas Mahasattva is to establish a pure land, inviting all beings from the worlds in ten directions to come into their pure worlds to learn Buddhism and ultimately become Buddhas. To establish one’s own Pure Land, one needs to universally transfer all merits to others. Only by reaching the state of Avatamsaka Samadhi where both noumenal and phenomenal are interdependent and all phenomena exist in perfect harmony and do not obstruct each other, can they share their merits with the infinite and boundless beings. But whether Bodhisattvas tirelessly practice the Bodhisattva path like Bodhisattva Samantabhadra, or enter the worlds of impurity to manifest as Buddhas, or establish their own Pure Land worlds, they all share the same wish, which is to awaken sentient beings to Enlightenment, to enable them to become masters of all Dharmas in time and space, and to abide peacefully in the ultimate bliss.
From this part of Sutra, we can see how Bodhisattvas manifest themselves as Buddhas and convert sentient beings in the world of five turbidities by taking Shakyamuni Buddha and the world of Saha as examples, and how Bodhisattvas make vows and establish a Pure Land world by setting Amitabha Buddha and the Pure Land as examples. “Buddha Pronounces the Sutra of Amitayus Buddha” covers all the above-mentioned aspects. But what is at issue in the scripture is the introduction made by Shakyamuni Buddha about Amitabha Buddha and the Western Pure Land; consequently, the deeds of Bodhisattvas in rescuing sentient beings in the impure world have only been briefly mentioned and praised in the beginning part of this scripture. Moreover, the portrayal and the eulogy of Bodhisattvas Mahasattva’s great vows, great action, and great strength shown in meeting their commitments in the worlds in ten directions lay the groundwork for Shakyamuni Buddha to further introduce the Dharmakara Bodhisattva’s great vows, great action and great strength, and Amitabha’s Pure Land as the fulfillment of his great vows.
Let’s continue to look at the Scripture.
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