Practices and Vows of
Samantabhadra Bodhisattva

Chapter Forty, New Edition

 

Verses

 

SUTRA: 

Before the lions among men throughout the worlds
of the ten directions and the three periods of time,
With pure body, speech, and thought I worship them all,
omitting none.

With the awesome spiritual power of Samantabhadra’s practices and vows,
I appear everywhere before all Tathagatas.
One body manifests bodies as many as particles in a kshetra-land,
Each one worships Buddhas as many as particles in a kshetra-land.

In each particle there are Buddhas as numerous as particles,
And in each of these places there is an assembly of Bodhisattvas.
Each particle throughout the infinite Dharma Realm is the same.
I deeply believe they are all filled with Buddhas.

Each body using the ocean of all sounds
Everywhere gives voice to infinite and wonderful words,
That, throughout all kalpas of the future,
Praise the deep ocean of the Buddhas’ merit and virtue. 

COMMENTARY: 

The first vow of Samantabhadra Bodhisattva is to worship all Buddhas, and the second is to praise the Tathagatas. This section of text discusses these two vows. Before the lions among men throughout the worlds of the ten directions and the three periods of time. “Throughout” means that everything is included. North, south, east, west, northeast, southeast, northwest, southwest, and above and below make up the ten directions.

Monasteries and temples are called “the permanent residences for those from the ten directions.” This means that they are places where members of the Sangha from the ten directions reside. How can Sangha members come from above and below? Among the Sangha, there are many worthy sages who have realized the First, Second, Third, or Fourth Stages of an Arhat. Or perhaps they are Bodhisattvas. Sages who have realized these stages of enlightenment can come from above and below. The Buddhas also dwell throughout the ten directions. Therefore, monasteries are called “the permanent residences for those from the ten directions.”

These permanent residences for those from the ten directions are places where Sangha members reside. Among one hundred monks, one true cultivator of the path can certainly be found. And there is certainly one Arhat among one thousand monks. However, you do not know which one it is. You don’t know which one is the Arhat. Therefore, in the large monasteries when the Dharma Masters go to the dining hall to eat, there might be several hundred or several thousand monks. The number of monks is not fixed. Among three thousand monks there will be three Arhats.

However, you don’t know which ones they are. Arhats aren’t going to make themselves known to you. They appear in many different shapes and forms. They may manifest in a body of great awe-inspiring virtue. Their awesomeness inspires fear, and their virtue deserves veneration.

Or they may appear to be very foolish and even filthy, so that one look at them is enough.

Yet, one does not realize that these are Arhats. When you are face to face with one, you cannot recognize him. However, after he’s left you think, “Oh! That was an Arhat” Then you may try to find him, but you will not be able to do so. If you look for an Arhat a second time, you will not be able to see him. That’s the way Arhats are. Bodhisattvas are also like this. Therefore, it is said, “Face to face with Guan Shi Yin, one does not recognize him.” Even though you meet Guan Shi Yin (Avalokiteshvara) Bodhisattva in person, you don’t recognize that it is Guan Shi Yin Bodhisattva.

A long, long time ago, on Tian Tai Mountain in China, a magistrate of a prefecture, much like a governor of today, visited Guo Qing Monastery and talked with the Abbot there. He said, “In ancient times past, Bodhisattvas and Arhats constantly appeared and lived among the people. But now, although there are many monks, I have not seen a single Arhat or Bodhisattva.”

The Abbot, whose name was Feng Gan, replied, “Oh, so you wish to see Bodhisattvas and Arhats? That’s very easy. Back in the kitchen here at Guo Qing Monastery, the one who cooks the food is Manjushri Bodhisattva, and the one who boils the water and serves the food is Samantabhadra Bodhisattva.” The magistrate asked, “What are their names?”

“One is Han Shan, and the other is Shi De,” replied the Abbot.

“I’m going to see them,” the official said.

“Okay,” said the Abbot. “If you want to see them, then go ahead.”

The magistrate went to the kitchen looking for Manjushri and Samantabhadra Bodhisattva. He asked, “Who are Han Shan and Shi De?”

A monk there pointed and said, “Those two.” When the magistrate looked, he saw two ugly looking monks who had not shaved their heads or face. With their long hair and beards, they looked much like hippies. The only difference is that hippies are followed by demonic ghosts, whereas these two emitted golden light. Present-day hippies radiate a black energy from their bodies.

If you had the spiritual power of the Heavenly Eye, you would see that the greater the demonic energy hippies have, the more black energy they have. And you will see that behind them, they are followed by demonic ghosts. Without the spiritual power of the Heavenly Eye, of course, you would not know about this. However, there is one test you can perform to know whether this is the case. What is the test? If you get close to hippies that have demonic ghosts with them, they will stink. Their stench will be very strong. They themselves are not aware of this, but if you are not a hippie, you will be able to detect the strong smell from their bodies.

The magistrate bowed to Han Shan and Shi De. Although they were disheveled, unkempt, and rather filthy, he had faith in the Abbot, and believed what he said about them being Manjushri Bodhisattva and Samantabhadra Bodhisattva. When he bowed, Han Shan and Shi De demanded, “What are you doing? Why are you bowing to us?”

The magistrate replied, “The Abbot told me that one of you is Manjushri Bodhisattva and the other one is Samantabhadra Bodhisattva. Please be kind and compassionate and rescue me.”

When they heard this they said, “Feng Gan talks too much. He’s a troublemaker, and a blabbermouth!”

They then started backing up. As they retreated, the magistrate advanced forward. The two backed up towards the cliff called Moon Light which had a steep stone face or wall. The magistrate saw that when they reached the stone wall, a door opened up and they disappeared into it. The magistrate rushed to enter with them, but the door closed before he could do so.

Just before they disappeared, the magistrate said, “Be kind and compassionate and rescue this disciple.”

Han Shan and Shi De replied, “You don’t even bow to Amitabha Buddha! Why are you following us?”

The magistrate asked, “Who is Amitabha Buddha?”

Han Shan and Shi De answered, “The Abbot Feng Gan is a transformation-body of Amitabha Buddha who has come into this world to teach and transform living beings. Why don’t you bow to him? What are you coming after us for?”

As soon as the magistrate heard this he thought, “Oh, originally the Abbot is a transformation-body of Amitabha Buddha!” He could not get into the stone wall because the door that had opened for Han Shan and Shi De had already closed. So he went back to see the Abbot, to bow to him and ask to be rescued.

However, when he arrived back at the Abbot’s quarters, he found that the Abbot had also passed on and entered Nirvana while sitting in meditation. The magistrate returned, but the Abbot had already left. So there was nothing he could do.

He thought, “I had the opportunity right before me, and I missed it. I didn’t recognize what was right in front of my face. Manjushri Bodhisattva has run off, Samantabhadra is gone, and Amitabha Buddha has entered Nirvana.” Fortunately, after the magistrate recovered from his grief and disappointment, he cultivated diligently and made good progress.

Before all the lions among men throughout the worlds of the ten directions and the three periods of time. The three periods of time are the past, present and future. The “lions among men” refers to the Buddhas. So this means the Buddhas of the three periods of time. With a pure body, speech, and thought. Samantabhadra Bodhisattva says that I use the purest and most sincere karma of body, mouth, and mind. The three karmas of body, mouth, and mind are pure. I worship them all, omitting none. Throughout all the worlds in the ten directions and in the three periods of time, I bow to all the lions among men. I bow to all the Buddhas of the ten directions and the three periods of time.

With the awesome spiritual power of Samantabhadra’s practices and vows. My strength alone is not sufficient to worship all the Buddhas everywhere in the ten directions and the three periods of time. However, because I cultivate the great awesome spiritual power of Samantabhadra’s practices and vows, he aids me. In the past Samantabhadra Bodhisattva had these practices, made these vows, and thus has this kind of awe- inspiring spiritual power. I appear everywhere before all Tathagatas. Now when I bow to one Buddha, I am bowing to all Tathagatas. I am able to appear everywhere before all Tathagatas and bow to them. One body manifests bodies as many as particles in a kshetra-land. One of my bodies manifests bodies as numerous as the minutest particles in all the Buddha-lands. Each one worships Buddhas as many as particles in a kshetra-land.

I manifest bodies as numerous as the particles in a kshetra-land and they worship Buddhas everywhere as numerous as the particles in a kshetra-land. It is not that I am capable of doing this myself, rather this is entirely due to the help of Samantabhadra Bodhisattva. He enables me to have this kind of state. When I bow to one Buddha, I bow to immeasurable Buddhas. And bowing to immeasurable Buddhas is the same as bowing to one Buddha. This is the same as what occurs in the five Avīci (Unhindered by Space or Time) Hells. These hells are unhindered and, in this case, the cultivation of Dharma is unhindered. This is the cultivation of the Contemplation of the Dharma Realm. In this contemplation, one person bows to all Buddhas everywhere. You are bowing right before each Buddha and simultaneously bowing before all the Buddhas of the ten directions and the three periods of time. This is like the Avīci Hells, but this is not the Avīci Hells. Rather it is the unhindered state of the Dharma Realm. The Dharma Realm is like this, but it is not like being in the Avīci Hells.

In each particle there are Buddhas as numerous as particles. In each particle there are Buddhas as many as particles. And in each of these places there is an assembly of Bodhisattvas. Within each place there is an assembly of Bodhisattvas, Arhats, Shravakas, Those Enlightened to Conditions, Bhikshus, Bhikshunis, and all living beings. Each particle throughout the infinite Dharma Realms is the same. Dharma Realms are infinite and inexhaustible, and the minute particles are also inexhaustible. I deeply believe they are all filled with Buddhas. I deeply believe all Buddhas completely fill up worlds as numerous as all the minutest particles in the inexhaustible Dharma Realms.

Each body using the ocean of all sounds. Each of my bodies brings forth an ocean of all sounds to praise the Buddhas. Everywhere gives voice to infinite and wonderful words. All of them everywhere emit an inexhaustible number of subtle and wonderful sounds to laud and praise them. That throughout all kalpas of the future, exhausting all kalpas of future time. Praise the deep ocean of the Buddhas’ merit and virtue. They praise the Buddhas’ extremely deep merit and virtue, which is measureless and boundless like a great ocean.

SUTRA: 

Using the most supreme and wonderful flower garlands, Songs and music, incense pastes, parasols, and canopies, And other most supreme adornments such as these, I make offerings to all Tathagatas. 

With the most supreme clothing and superior incense, Powdered and burning incense, lamps, and candles, Each one heaped as high as Wonderful High Mountain, I make offerings to all Tathagatas. 

COMMENTARY: 

We just discussed the vow to praise the Tathagatas, and now we will explain the third vow, to extensively make offerings. Using the most supreme and wonderful flower garlands. When making offerings to the Buddhas, you should use the very best things. You should not offer the Buddhas the things which you don’t want. Rather you should give many superior offerings, the very best and most wonderful objects. When offering flowers, only use wonderful flowers. “Garlands” are wreaths made up of flowers strung together. These belong to the category of offerings like pennants and canopies.

Songs and music, incense pastes, parasols, and canopies. You may also use all kinds of songs and tunes to praise the Buddhas. “Incense pastes” are rubbed onto things so that they smell very fragrant. These too, are offered to the Buddhas. “Canopies” are like beautifully adorned umbrellas with tassels. These precious coverings can be seen if you have opened your Heavenly Eye, for there are many precious canopies, banners, and flags suspended in space. Bodhisattvas make offerings like these to all the Buddhas. And other most supreme adornments such as these. As was just explained, they use all kind of precious things to make canopies and other adornments like these. I make offerings to all Tathagatas. I make offerings to all Tathagatas everywhere as numerous as minutest particles.

With the most supreme clothing and incense: I also offer the finest clothing and incense to the Buddhas. Powdered and burning incense, lamps, and candles include incense that is burned, like sandalwood, and oil lamps that are lit and offered before the Buddhas.

Each one heaped as high as Wonderful High Mountain. I make these offerings using the Dharma Realm contemplation. When I offer these adornments, I contemplate that they are as great as Mount Sumeru, or as voluminous as the waters of the great sea.

I make offerings to all Tathagatas. I offer all these precious objects to all Buddhas, that is, all the Tathagatas of the ten directions.

SUTRA: 

With a vast, great mind of supreme understanding,
I have deep faith in all Buddhas of the three periods of time.
With the power of Samantabhadra’s practices and vows,
I make offerings to all Tathagatas everywhere. 

COMMENTARY: 

This verse explains that this way of making offerings is vast and great. The offerings are vast and great, and I understand the mind of making these great offerings is a mind of supreme understanding, which is inconceivable and beyond the understanding of ordinary people. However, I understand it.

The mind with which I make offerings is an offering of the Dharma Realm. With a mind of the Dharma Realm I make offerings to the Buddhas of the Dharma Realm, and the Buddhas of the Dharma Realm enter this mind of the Dharma Realm.” This describes the mind of supreme understanding.

I have deep faith in all Buddhas of the three periods of time. To have deep faith means to have true faith which is an inexhaustible faith. This means that even when the karmic obstructions of living beings are extinguished, when the afflictions of living beings are extinguished, when the realms of living beings no longer exist, and when the reaches of space up to and including the Dharma Realm cease to exist, still my mind of faith will never be extinguished. This is the meaning of “I have faith in all the Buddhas of the three periods of time.” That is, to have a very deep and profound faith in all Buddhas of the past, present, and future.

With the power of Samantabhadra’s practices and vows. Because I rely entirely on the power of the practices cultivated and vows made by Samantabhadra Bodhisattva, I make offerings to all Tathagatas everywhere. I can make offerings on the scale of the Dharma Realm to all Buddhas of the Dharma Realm everywhere.

SUTRA: 

All the evil karma I have created in the past,
Caused by beginningless greed, hatred, and delusion,
Produced by my body, speech and thought,
I now repent and reform of it all. 

COMMENTARY: 

These verses speak of repenting and reforming of karmic obstructions. Why should you want to repent and reform? Because, “Offenses that are so great that they fill the heavens are destroyed once one repents of

them.” Regardless of what kind of offense karma you have, it is only to be feared that you will not repent of it. As soon as you repent and reform, your offense karma will be destroyed.

In China Confucius said,

Don’t be afraid to correct your faults.
If you can correct your faults, they will cease to exist.
Foolish people think they have no faults,
The noble person changes his faults.

“Don’t be afraid to correct your faults.” If you fear correcting your faults, then your faults become greater and more severe. “If you can correct your faults, they will cease to exist.” However, if you can change your faults, then you will be without any faults. If you wish to hide your faults or cover them up, not wanting people to know about them, then your faults will become more severe and greater. Most foolish people say that they have no faults. “Foolish people think they have no faults.” Inferior people gloss over their faults. They have faults, but they conceal them. They don’t want other people to know about them. But noble people wish to change their faults. They are happy to change their faults. Sages lessen their faults, which means they reduce or decrease their faults. As for Buddhas and Bodhisattvas, they have no faults at all.

The text reads, all the evil karma I have created in the past. “Past” refers to everything that has come before the present time. In past lives for measureless numbers of kalpas up to the present, in each life I have created evil karma. Why have I created so much evil karma? Because of beginningless greed, hatred, and delusion. Where did this creation of evil karma come from? It all is caused by beginningless greed, hatred, and delusion. For kalpas without beginning up to the present, my mind has given rise to greed, anger and delusion. With a greedy mind, one never feels satisfied and one creates many karmic offenses. If a person’s greed is not fulfilled and they do not get what they want, they give rise to afflictions and hatred. Why do afflictions arise? Afflictions arise because of delusion. In the beginning one had a greedy mind. The basis of greed is delusion, which is ignorance, and everything comes from ignorance.

My evil karma is produced in body, speech, and thought. Killing, stealing, and sexual misconduct are done by my body. Greed, hatred, and delusion are created by my mind. And my mouth engages in irresponsible speech, false speech, harsh speech, and divisive speech. These ten evils are produced by my body, speech, and thought karma. I now repent and reform of it all. I want to repent and reform of all of these ten evil deeds that I have done. I want to change my faults and start anew.

Delusion is a kind of attachment. No matter what one does, one has attachments. Those who are greedy for wealth have attachment to wealth. Those who are fond of sex have attachment to sex. Those who like writing compositions are attached to writing, and those who like to write poetry have attachment to poetry.

I will tell you about a monk poet. This monk liked to write poetry and had an attachment to it. He liked to befriend literary people. If a learned person came to his temple he would be welcomed. Those who were not learned were not welcomed. This attachment was so severe that if a learned person could write two poems, he would be allowed to stay and eat in his temple. However, if a visitor could not write poetry, he was not only refused meals and lodging, but was not even allowed to enter the door.

You can see how because of his attachment, this monk encountered a demonic obstacle. One day at dusk, a person arrived at the temple. Because there was no other village nearby, the traveler wanted to spend the night. The young novice who answered the door said, “If you wish to stay here, you will have to meet certain requirements set forth by my master. You must write two poems or you may write one poem and one ode, or you may write an essay. Then you will be allowed to stay here. Can you write an essay, poetry, or odes?”

The visitor answered, “I can write them all.” In fact this person was illiterate. But it was already dark, and he needed a place to spend the night. He thought, “After I eat a couple of meals, then we can talk about this.”

The young Shramanera went to his master and said, “The person at the door says he can write essays, poetry, songs, and odes.”

“Let him stay,” his master replied. So the Shramanera welcomed him in and cooked him a very good meal. The traveler probably had not eaten for several days, because he really ate a lot. He did not worry about writing poetry or essays, but just thought that he would eat the meal first and then talk about the writing later. After he ate his fill, what do you think happened? The little novice gave him a pot of tea. Then he locked the traveler’s door from the outside. Why? He was afraid the guest would run away, and he wanted to see his writing the next morning.

So the traveler spent the night there, but because he had eaten too much, he had to go to the toilet during the night. There was no toilet in his room. Yet when he tried to open the door, he found it was locked from the outside. He had eaten so much that he had diarrhea. In this predicament he had no other alternative, because he was unable to get out of the room. So he used a flower vase as a toilet. He filled up one flower vase, and then he filled a second flower vase. After that he drank the tea in the teapot. Then he had to go again. So he used the teapot as a toilet too and made a mess.

The next morning the novice unlocked the door and gave the guest some breakfast. Then after he had finished eating, the novice asked him, “Did you write any poems last night?”

The guest replied, “I wrote two poems. They are in the flower vases.” The novice thought that since he had written two poems, he was free to leave, and so he opened the gate and let the visitor out.

After the traveler had departed, the novice’s master asked, “Did the person that came yesterday compose any poems?”

The young novice replied, “Yes, and he put them in each of the flower vases.”

The master said, “Bring them here so I can read them.”

The novice went to the room in which the traveler had spent the night. When he reached into one of the flower vases, he pulled out a handful of excrement. Then he reached into the other flower vase, and again pulled out a handful of excrement. And then he thought to use the tea in the teapot to wash his hands. So he tried to drink some of the tea first, but instead he drank the diarrhea. Just then he heard the old monk call out for him to bring the poems. So the novice came into the room and showed him the two handfuls of excrement [which also sounded like two poems].

After this incident with this visitor, the old monk did not accept guests anymore. Because the visitor had filled up two flower vases with his diarrhea, the old monk was able to conquer his attachment. Afterwards, he did not ask people to write poetry anymore, either.

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