The Twenty-second Vow
After I become a Buddha, if Bodhisattvas from other Buddha Lands who are reborn in my land should eventually fail to be in the holy position of waiting to attain Buddhahood in their next life, excepted are Bodhisattvas who choose not to be in that position because of their original vows, I would not attain the perfect enlightenment. For the sake of delivering all sentient beings, they don their armor of great vows and develop their roots of virtue. They visit Buddha Lands, train in the Bodhisattva Way, and make offerings to Buddha-Tathagatas [in worlds] in the ten directions. They develop and transform as many sentient beings as the sands of the Ganges, setting them on the Way to the unsurpassed bodhi. If they should not transcend the regular course through the Bodhisattva Grounds, from the first of the 10th bodhisattva stages to the last stage, and Bodhisattvas of Samyak-sambodhi, to attain enlightenment and nirvana quickly and they currently cultivate the virtues of Samantabhadra Bodhisattva. I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment. This vow is meant for the attainment of fruition state by the celestial beings in the West Pure Land.
Bhiksu Dharmakara vows that no matter what their states of practicing are, and even if they just make the initial decision to seek enlightenment, once Bodhisattvas in worlds in ten directions get reborn in the West Pure Land, they will definitely reach the fruition state of Ekajati-prati-buddha Bodhisattva. Ekajati-prati-buddha Bodhisattva means that in the next life, the Bodhisattva will manifest as a Buddha in a certain world. For example, Shakyamuni Buddha comes to our world of Saha to manifest as a Buddha and in his previous life, he is known as Ekajati-prati-buddha Bodhisattva.
In the West Pure Land, Bodhisattvas have two aspirations, one being “forming a Pure Land of one’s own like Amitabha Buddha to benefit sentient beings with whom they have an affinity with”; the other being “abandoning the comfortable perfect living environment and sacrificing the infinite light and lifespan to enter into the worlds of sufferings to help and deliver those sentient beings in affliction.” Therefore, Bhiksu Dharmakara makes this vow in response to those Bodhisattvas who only come to the West Pure Land to study and travel and aspire to go to other worlds to save sentient beings after achieving fruition state.
In this vow, it is said that these Bodhisattvas of the Pure Land will sacrifice everything in the Pure Land due to their original vows and reincarnate into other Buddha’s worlds. In these worlds, they practice Bodhisattvas’ path, make offerings to Buddhas in worlds in ten directions, guide and teach countless sentient beings so that they can abide in the right views of the truth until they become enlightened. Once these great Bodhisattvas from the Pure Land enter into the worlds in ten directions and practice Buddhism, they will achieve enlightenment very quickly, without necessarily following the conventional steps of cultivation for human beings. Buddhism, they can directly attain a certain level among the ten stages of the development of a bodhisattva into a Buddha.
For example, the conventional steps for practicing Bodhisattvas’ Path in our world of Saha follows: wisdom, the 10 necessary activities in the 52 stages of a bodhisattva for the universal welfare of others, the 10 stages of a bodhisattva for transferring merits; and four additional practices, namely, the Stage of Heating Up, the Stage of Standing up at the Peak, the Stage of Patience, and the Stage of Preeminence in the World; and 10 grounds of bodhisattva development into a buddha; Enlightenment and the stage Unsurpassed Enlightenment, which is also called Ekajati-prati-buddha Bodhisattva.
However, when Great Bodhisattvas from the Pure Land practice Buddhism, they are able to advance quickly to bring their pure practice into fulfilment if they do not follow human beings’ step-by-step training. Just like when going to school, it is normal to attend primary school, middle school, and university in order, but some talented children may jump directly from primary school to university. These Bodhisattvas will all follow the example set by Bodhisattva Samantabhadra and praise highly Samantabhadra’s action vows. For example, Avalokitesvara Bodhisattva is the Ekajati-prati-buddha Bodhisattva of the Pure Land, which means after Amitabha Buddha’s Nirvana, Avalokitesvara Bodhisattva will be the successor and become the next Buddha of the Pure Land. And His name will still be Amitabha Buddha. Avalokitesvara Bodhisattva often comes to our world of Saha, becomes the uninvited friend of sentient beings, exhibits thirty-two physical marks, and helps Shakyamuni Buddha spread the true Dharma. No matter which world he travels to in the ten directions, Avalokitesvara Bodhisattva transcends the conventional order of cultivation of the sentient beings in that world, unless he is willing to show how he cultivates according to the conventional order to meet the needs of delivering the sentient beings.
When these Bodhisattvas promote Dharma in different worlds, they will also teach according to the order of practice proclaimed by the Buddhas in these worlds, and will not teach their own methods of cultivation to enlighten sentient beings, unless they encounter disciples with the same roots as themselves. In worlds in the ten directions, all Buddhas preach Buddhist doctrines and practicing methods corresponding to the roots of disciples in these worlds. Bodhisattvas who assist Buddha in teaching and spreading Dharma will never form their own schools that deviate from Buddha’s teachings. If there is such a sect that forms its own system but claims to be preaching Buddhism, it definitely belongs to the heterodox sect that defames Buddhism, because its teachings of doctrines can never be as perfect as Buddha’s. Although it is possible for these heterodox schools to advise sentient beings to be oriented towards goodness, in the process of guiding sentient beings, these schools due to the lack of the right view of emptiness may easily mislead disciples, causing their attachment to phenomena and deviation from the correct way of cultivation. Of course, it is impossible for these schools to liberate sentient beings from reincarnation and to awaken them in time and space. Therefore, no matter how good their roots are or what states of fruition they have achieved in their cultivation, Bodhisattvas will forever be assistants to Buddhas, help spreading Dharma teachings, and protect the true Dharmas proclaimed by Buddhas. In our world, there is only one original teacher of Buddhism, that is, Shakyamuni Buddha.
The Twenty-third Vow and the Twenty-fourth Vow
The Twenty-third Vow: After I become a Buddha, if Bodhisattvas in my land should fail to arrive, by virtue of my spiritual power, in the time of a meal, in innumerable, countless kotis of nayutas of Buddha Lands to make offerings to those Buddhas, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.
The Twenty-fourth Vow: After I become a Buddha, Bodhisattvas in my land will demonstrate their roots of virtue before Buddhas. If they should fail to manifest at will their intended offerings to their satisfaction, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.
The 23rd and 24th vows are related to making offerings to the Buddhas, stating that all beings in the Pure Land, every morning in the time of a meal by virtue of the power of the Buddha, can travel to innumerable worlds in ten directions to make offerings to the Buddhas. Moreover, they manifest their intended offerings at will to the Buddhas, and at the same time, these offerings will be accepted and praised by the Buddhas. The time in the Pure Land is different from that in our world. The unfolding and folding of lotus flowers is the length of one day in the Pure Land, whereas one day in the Pure Land is equivalent to the length of one kalpa in our world of Saha. The vow says that “in the time of a meal, Bodhisattvas could visit innumerable, countless kotis of nayutas of Buddha Lands”, illustrating the amazing speed of moving of sentient beings in the Pure Land. If the very thought of visiting innumerable Buddha Lands occurs, one’s physical body arrives simultaneously at that place, this sentient being has attained the reward body of a Buddha. If the sentient being arrives in these places at the same time taking any form at will, the sentient being has attained the Buddha-body of transformation. If all world in the ten directions simultaneously exhibit themselves in the heart of the sentient being, the sentient being has attained the Darma-body of Buddha. By virtue of the power of Amitabha Buddha, sentient beings in the Pure Land can have a perfect command of these three kinds of bodies.
Among the ten great action vows of Bodhisattva Samantabhadra, make expansive offerings is an important method if one wants to go through the Merit Door, especially to make offerings to Buddhas. In the West Pure Land Bodhisattvas’ daily task is to use their divine powers to offer their most beloved things to the countless Buddhas in worlds in the ten directions. Because the Buddhas have achieved perfect merits, representing everything in the Dharma-realm, offering sacrifices to the Buddhas is equivalent to offering sacrifices to all sentient beings, which is no different from transferring the merits to one’s own, to one’s many lives in the process of endless reincarnations. By way of making expansive offerings to Buddhas, one accumulates abundant supplies for seeking Bodhi. In Mahayana scriptures, it is common to see a certain Bodhisattva who has served and offered sacrifices ceaselessly to the Infinite Buddhas. Offering worldly possessions compared with other kinds of offerings is the simplest, yet effective in eliminating the greed and selfishness of sentient beings. But many sentient beings in worlds are poor and have no wealth and no goods to offer to the Buddhas.
Bhiksu Dharmakara makes the vow that when sentient beings in the Pure Land want to offer to the Buddhas, they can manifest at will their intended offerings to their satisfaction and such gifts should appear before them as soon as thought of. Every sentient being in the Pure Land is equally wealthy, therefore in the Pure Land, there is no such a thing as alms-giving or charity, but only a wish to make offerings. This wish arises because the heavenly beings in the Pure Land aspire to have an affinity with the Buddhas and to achieve the same merits as the Buddhas, as well as this is a way in which they show their gratitude towards Buddhas for their Dharma-giving and their devotion to benefit all beings that knows no tiredness. Many Bodhisattvas from the Pure Land come to our world to offer sacrifices to Shakyamuni Buddha, but they will not harbor an idea in their hearts that they are richer than Shakyamuni Buddha’s disciples in the world of Saha, so it is up to them to offer sacrifices to the Buddha. Instead, the wealth of the Pure Land has far-surpassed that of the worlds in ten directions so that celestial beings in the Pure Land not only have no desire for wealth, but also have no notion about wealth. All the rare treasures in worlds in the Ten Directions are found in the Pure Land and the diamonds and gold that everyone likes here in our world are used for laying floors and decorating walls in the Pure Land.
The Twenty-fifth Vow and the Twenty-sixth Vow
The Twenty-fifth Vow: After I become a Buddha, if Bodhisattvas in my land should be unable to expound sarvajna (the overall wisdom-knowledge), I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.
The Twenty-sixth Vow: After I become a Buddha, if Bodhisattvas in my land should not have the god Narayana’s adamantine body, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.
These two vows are made also to show the state of attainment of celestial beings in the Pure Land. All Bodhisattvas have no hindrance in eloquence and are able to speak Sarvajna (Buddha-wisdom; perfect knowledge) and they all have the god Narayana’s adamantine body (the indestructible body of the diamond). This is the goal pursued by practitioners of Buddhism in our world. In the human path, if one wants to achieve this goal, he has to have correct insight or judgement of reality, abandon emotions and desires and practice correct samadhi assiduously until his nadis (channels) have completely transformed. It is only then that this sentient being has been in a position of having the reward body of a Buddha. One who has indestructible body will not suffer from any illness and have command over life and death. In many worlds, even if sentient beings are exempt from reincarnations in the three evil paths, death and diseases still haunt them. In contrast, the heavenly beings in the Pure Land not only enjoy an infinite lifespan, but also they never get sick. It is generally believed in our world that a long life with very painful sickness is not a blessing. The Pure Land is a place where celestial beings can enjoy health and longevity together, spending time blissfully in happiness, ease and comfort. Both the unimpeded eloquence and the indestructible body of Vajra give Bodhisattvas reborn in the West Pure Land the ability to benefit themselves as well as others.
The Twenty-seventh Vow
The Twenty-seventh Vow: After I become a Buddha, all things and beings in my land will be radiant and splendid in extraordinary forms and colors, beyond description. Not even the slightest flaw can be found. If sentient beings in my land, including those with the god-eye, should know and distinguish them all by their names and numbers, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.
The twenty-seventh vow points out the majestic beauty of the Pure Land. Bhiksu Dharmakara says after He has obtained Bodhi no one should know the limit of the beauty and magnificence of His Land’s ornament. Even if one should possess the divine eye, he would not know and distinguish them by names and numbers. Everything in our world can be classified into a category, such as plants, animals, mountains, rivers, which can be further subdivided into different kinds, for example, plants and animals contain many different kinds and species. If we are willing to take time to make statistical analysis, we are able to get the approximate number of a certain species. It is especially easy to know the number of rare treasures in our world, because there are only one or a few in this world. Nevertheless, all things in the Pure Land are so exquisitely wonderful that the scripture features the description “all things in my land will be radiant and splendid in extraordinary forms and colors, beyond description. Not even the slightest flaw can be found.” It is truly hard to describe the perfection and count the number of various ornaments in the Pure Land. I can’t think of some better words to describe magnificence of the World. Just imagine it in your heart. If we had divyachaksus (celestial eye), we would naturally have discernment for quality and see the origin and development of all items. But the exquisite beauty and the origin of all things in the Pure Land are even beyond the capacity of celestial eye. No one should know and distinguish the beauty and the origin of ornaments in the Pure Land. And the total number of gems and treasures is beyond computation.
From this vow, everyone can see that the West Pure Land boasts wealth and prosperity in worlds in ten directions. In our world of Saha, Shakyamuni Buddha teaches His disciples not to cling to anything out of concern that His disciples might be encumbered by their material desires. He hopes that His disciples can abandon lust and desires to devote themselves wholeheartedly to Buddhist cultivation, therefore, all the possessions allowed to be owned by His constant ordained followers in the Human Path are their eating bowl and three pieces of robes. In contrast, in the West Pure Land, Amitabha Buddha has prepared countless treasures so that His disciples rank first in terms of wealth in worlds in the ten directions. It is no exaggeration to say that these celestial beings in the Pure Land are truly the affluent second generation in worlds in ten directions. What is the reason that these two Buddhas teach and enlighten sentient beings in totally different ways? It is because that in our world, sentient beings have covetous desires and their minds are constantly changing and unpredictable. The insatiability in their hearts gives expression to the external poverty. In order to break His disciples’ bad habit of coveting, Shakyamuni Buddha asks His disciples to practice alms-giving instead of accumulating possessions so as not to cause themselves too much concerns and lots of burdens. However, the celestial beings in the West pure Land have no evil thoughts and no intention to possess properties personally. They have no idea about private property and property of others. What they are constantly thinking about is how to make full use of wealth and their divine powers to accumulate more merits, to benefit and deliver more sentient beings and to make offerings to Buddhas gratefully in order to attain perfect Bodhi. In this situation, all Buddhas will highly praise and give blessings to these beings, wishing them still more wealth and the richer the better.
In this vow, Bhiksu Dharmakara also points out that the form and color of celestial beings and everything in the Pure Land are so splendid and extraordinary that even the slightest flaw cannot be found. In our world, celestial beings are known as very picky about everything being perfect. Bhiksu Dharmakara makes the vow in conformity with the habits of this kind of beings for myriads of things in the Pure Land demonstrate the impeccably unique beauty. I believe that this vow will make countless beings who suffer from obsessive-compulsive disorder for perfection content forever. Maybe due to this vow some celestial beings will widely cultivate merits and virtues, making a resolution to get reborn in the West Pure Land.
The Twenty-eighth Vow
The Twenty-eighth Vow: After I become a Buddha, if Bodhisattvas in my land, including those with a meager store of merits, should fail to know and see in my bodhimanda the innumerable radiant colors of the [bodhi] tree, which is four million lis tall, I would not think that I have completed Buddhahood and I would not attain the perfect Enlightenment.
This vow specifically refers to the trees in the bodhimanda in the Pure Land, which is similar to our Bodhi-trees. There are innumerable trees, each being four million lis in height, visible to all beings there. In some worlds, Sentient beings with no merits cannot see Bodhi-trees. Amitabha Buddha makes an attempt to remedy this limitation in His vow that even those with a meager store of merits can see the radiant colors and noble beauty of these high and imposing trees. Trees in the bodhimanda in the Pure Land are the embodiment of Amitabha Buddha’s infinite light. Seeing this light those in other worlds will have all their illnesses completely eliminated, and initiate an aspiration to seek Anuttara-samyak-sambodhi. They will be eager for the merits and solemnity of all Buddhas. So, the Bodhisattvas of the Pure Land can not only see those towering trees with brilliant colors, but also understand the merits and significance they contain.
In our world, Shakyamuni Buddha sits under a Pippala tree to achieve enlightenment, therefore, this type of trees has been endowed with a special meaning and merits distinguished from other trees, and has been called the “Bodhi Trees”. Nowadays, Buddhist believers often make various bracelets, necklaces, etc. of Bodhi seeds and wear them as a token of blessings and protection. However, due to commercial activities, Bodhi trees no longer specifically refer to a certain type of trees, but there are over a hundred types are called Bodhi trees nowadays.