Practices and Vows of
Samantabhadra Bodhisattva

Chapter Forty, New Edition

 

 

The power to perfect all of Samantabhadra’s practices. The power of the practices of Samantabhadra Bodhisattva is the greatest. And the practices that he cultivates are foremost. In China this Bodhisattva dwells at Mount Emei in Sichuan. It is one of the four famous sacred mountains in China. Most cultivators like to make a pilgrimage there to bow and pay respects to Mount Emei. Mount Emei constantly has a golden light. You have to walk more than 30 miles to reach the top. It is very high and difficult to climb. Nevertheless, many people come from afar, traversing mountains and rivers, to bow to Samantabhadra Bodhisattva.

Why do people wish to bow to him? Because the Bodhisattva made a vow that those who make a pilgrimage to Mount Emei will receive his help and accomplish the Path. Therefore, many cultivators of the Path go there to bow to Samantabhadra Bodhisattva. Mount Emei is one of the four famous sacred mountains in China.

It is not easy to perfect the power of the practices of Samantabhadra Bodhisattva. For example, each of the ten king of vows he made that were discussed above must be cultivated to perfection. They should be cultivated to the point that even if the reaches of space, living beings, the karma of living beings, and the afflictions of living beings all cease to be, one will still continue to practice in accord with these vows. This is what the “power to perfect all of Samantabhadra’s practices” means. One is able to perfect them all.

I am able to adorn and purify everywhere the ocean of kshetra-lands. I am able to adorn and purify all the Buddha lands everywhere in the ocean of kshetras. And liberate the ocean of all living beings. All of us living beings have our attachments. As long as we have attachments, we cannot obtain liberation. Without liberation, we have not attained true freedom. Why haven’t we attained freedom? Because we have attachments.

Once a Bhikshu went to request Dharma instruction from a Good Teacher. He put on his robe and sash, knelt down, put his palms together, and asked the Good Teacher, “What method should I use to attain liberation?”

The Good Teacher said only one sentence in reply and this monk became enlightened. What did he say? He said, “Who has bound you up?”

The Bhikshu thought, “No one has bound me up. I have bound up myself.” At that time, he suddenly became enlightened and attained liberation.”

It is easy to liberate one living being or two living beings. However, to liberate all living beings is very difficult to achieve. Even though it is difficult, if you try to do it and succeed, then it is not so hard.

I’m well able to discern all Dharmas, like an ocean. “All Dharmas” include the Three Treasuries and Twelve Divisions of the Sutras. The Three Treasuries include the Treasury of Sutras, the Treasury of the Shastras, and the Treasury of the Vinaya. All the Sutras, all Shastras, and the Vinaya, which explains the moral precepts, make up the Three Treasuries.

The Twelve Divisions are:

• Prose;
• Reiterative verses;
• Predictions of Buddhahood;
• Interjections that stand alone;
• Spoken without request;
• Causes and conditions;
• Analogies;
• Events in past lives;
• Events in the present life;
• Expansive teachings ( Vaipulya );
• What had never been before;
• Explanations.

Prose refers to one sentence after another in the prose sections of the Sutras. Reiterative verses are the verse sections like we are explaining now that restate the meaning of the prose. Interjections that stand alone are verses that have no relationship to the prose that comes before or after them. They are a few lines of verse that appear on their own.

An example of an interjection that stands alone is this verse from the Vajra Prajna Paramita Sutra:

All conditioned dharmas
Are like dreams, illusions, bubbles, shadows,
Like dew drops and a lightning flash.
Contemplate them thus.

This is an interjection of a verse that stands alone.

Spoken without request means that one speaks the Dharma on one’s own and not as a response to anyone’s request. For example, the Amitabha Sutra was spoken by the Buddha on his own without it being requested. Causes and conditions explain the different causes and conditions in the Sutras. Analogies, as in the Analogies Chapter of the Dharma Flower Sutra, are used to explain the Dharma. Events in past lives may be about the past lives of the Buddhas, the Bodhisattvas, or the Arhats. Events in the present life refer to the things that took place in the current life. Expansive teachings explain the teachings of vast extent. Then there is what had never been before and finally explanation of the commentaries. These are called the 12 Divisions of the Sutras.

These Twelve Divisions of the Sutras and the Three Treasuries comprise all Dharmas. The Twelve Divisions of the Sutras are further divided into the Great Vehicle and the Small Vehicle, the Bodhisattva Vehicle, the Vehicle of Those Enlightened to Conditions, the Vehicle of the Shravakas, and the Buddha Vehicle. There are various differences like this. If you are not aware of them, then even though you want to practice, you will not know which vehicle or practice is the most suitable for you. So the text says, “I’m well able to distinguish the ocean of all Dharmas.” The Buddha-dharma is just like a great ocean. If you can distinguish the true reality of all dharmas, then you can cultivate in accord with the Dharma, and can deeply enter into the ocean of wisdom. You should be able to deeply enter the ocean of wisdom. If you can distinguish the ocean of all dharmas, then you can deeply enter all dharmas. When one deeply enters all dharmas, one attains wisdom that is as measureless and boundless as the great ocean.

SUTRA: 

I am able to purify everywhere the ocean of all practices,
And perfect the ocean of all vows.
I draw near and make offerings to the ocean of all Buddhas,
And cultivate without weariness for an ocean of kalpas. 

All Tathagatas of the three periods of time,
And the practices and vows of most supreme Bodhi,
I make offerings to them all as I perfect and cultivate these practices.
Relying upon Samantabhadra’s practices, I awaken to Bodhi. 

All Tathagatas have an elder disciple
Whose name is the Venerated Samantabhadra.
I now transfer all my roots of goodness,
And I vow that all my wisdom and practices will be identical to his. 

COMMENTARY: 

I am able to purify everywhere the ocean of all practices. All the methods of cultivation are like a great ocean. When I cultivate the Path, I should be concentrated, without any admixture, and I should single-mindedly cultivate pure practices. I cannot allow the least bit of defilement in the midst of these pure methods of practice. Therefore the text reads, “I can purify the ocean of all practices everywhere.”

And perfect the ocean of all vows...To cultivate, it is necessary to make vows. After making vows, you must fulfill them. When vows are fulfilled, they can be called perfected. I make all kinds of vows and fulfill all kinds of vows. When I cultivate the ten king of vows of Samantabhadra, my vow power must equal that of Samantabhadra Bodhisattva. In this way I perfect all the numerous vows, which are as vast as the ocean. Therefore it says, “And perfect the ocean of all vows.”

I draw near and make offerings to the ocean of all Buddhas. All the Buddhas of the ten directions are measureless and boundless in number, just like a great ocean. I wish to draw near to this ocean of all Buddhas and make offerings to them. And cultivate without weariness for an ocean of kalpas. I cannot become weary in my cultivation. Passing through measureless numbers of kalpas, I will never tire or become lazy. I must always be vigorous. Although an ocean of kalpas refers to numerous kalpas and is such a long duration of time, I certainly will never become weary.

All Tathagatas of the three periods of time. That is, all the Buddhas of the ten directions and the three periods of time, and the practices and vows of most supreme Bodhi. I cultivate the most supreme and wonderful path to enlightenment and its practices and vows. I make offerings to them all as I perfect and cultivate these practices.

All the Buddhas, Tathagatas, of the ten directions cultivate the most supreme Bodhi and all practices and vows. I should at the same time, make offerings to them and perfect the cultivation of these practices in the same manner as them. Relying upon Samantabhadra’s practices, I awaken to Bodhi. When I cultivate Samantabhadra’s great kings of practices and vows, I awaken to Bodhi, the path to enlightenment.

All Tathagatas have an elder disciple. All of the Buddhas, Tathagatas, of the ten directions have an eldest son. Who is this eldest son? The text says, whose name is the Venerated Samantabhadra. He is called the Venerated Samantabhadra, Samantabhadra Bodhisattva. I now transfer all my roots of goodness. I now dedicate all the roots of goodness that I have obtained through cultivation to the ten great king of vows of Samantabhadra Bodhisattva. And I vow that all my wisdom and practices will be identical to his. I vow that my wisdom and methods of practice will be identical to those of Samantabhadra Bodhisattva.

SUTRA: 

I vow that my body, mouth, and thought will always be pure
And that all of my practices and all kshetra-lands will also be the same.
Wisdom such as this is called Samantabhadra.
I vow in all ways to be the same as he is. 

COMMENTARY: 

I vow that my body, mouth, and thought will always be pure. I make a vow that all my body, mouth, and thought karma will be pure. I will not create the evil karma of killing, stealing, or sexual misconduct with my body; my mouth will not create the evil karma of irresponsible speech, false speech, harsh speech, or divisive speech; and my thought will not create the evil karma of greed, anger, and delusion. My three karmas of body, mouth, and thought will always be pure.

And that all of my practices and all kshetra-lands will also be the same...All of the methods of practice that I cultivate and all of the lands will be pure. Wisdom such as this is called Samantabhadra. This wisdom is great like Samantabhadra Bodhisattva, as are these pure methods of practice, and the Pure Lands. I vow in all ways to be the same as he is. I vow that in all aspects, I will be the same as Samantabhadra Bodhisattva. That is, I vow to learn from Samantabhadra Bodhisattva, to cultivate his practices, to cultivate his Dharma of the ten great king of vows, and to perfect his wisdom and the wonderful application of his inconceivable spiritual powers. In every way, I wish to be the same as Samantabhadra Bodhisattva.

SUTRA: 

I will wholly purify Samantabhadra’s conduct,
And all the great vows of Manjushri.
I will complete all of these activities without remainder.
Throughout all kalpas of the future, I’ll never tire. 

All of the practices I cultivate are without measure,
And I attain measureless merit and virtue.
Amid measureless practices I peacefully dwell,
And thoroughly understand all spiritual powers. 

COMMENTARY: 

I will wholly purify Samantabhadra’s conduct. This is spoken by one who cultivates the practices of Samantabhadra. He says, “When cultivating the practices of Samantabhadra, I want to completely purify them, which means that I perfect his practices and vows. And all the great vows of Manjushri...Manjushri is called “Wonderful Virtue,” or “Wonderful Auspiciousness.” Not only should one perfect and wholly purify the practices of Samantabhadra, but one should also perfect all the great vows of Manjushri Bodhisattva.

I will complete all of these activities without remainder. I will be the same as both Samantabhadra Bodhisattva and Manjushri Bodhisattva in the way they cultivate their practices and vows, and in their accomplishment of their tasks of merit and virtue. Throughout all kalpas of the future, I’ll never tire. In my cultivation of the great king of vows of Samantabhadra Bodhisattva, throughout infinite kalpas of the future, I will never grow weary. There will never be a time when I will grow tired or become lazy.

All of the practices I cultivate are without measure. The methods of practice that I cultivate are immeasurable and boundless in number. And I attain measureless merit and virtue. Since the methods of practice I cultivate are without measure, the merit and virtue I obtain is also measureless and limitless.

Amid measureless practices I peacefully dwell. I peacefully dwell in and remain unmoving in immeasurable methods of practice and measureless Dharmas. Amid all these practices I constantly cultivate. And thoroughly understand all spiritual powers. I have a thorough understanding of and skill in all spiritual powers.

SUTRA: 

Manjushri has courageous wisdom.
Samantabhadra’s practices and wisdom are also the same.
I now transfer all roots of goodness,
To constantly cultivate with and learn from them all. 

All Buddhas of the three periods of time praise
Such supreme and great vows as these.
I now transfer all roots of goodness,
In order to attain the preeminent practices of Samantabhadra. 

I vow that when my life approaches its end,
All obstacles will be completely dispelled,
I will personally see Amitabha Buddha,
And be immediately reborn in his Land of Peace and Bliss. 

COMMENTARY: 

Manjushri has courageous wisdom. Manjushri Bodhisattva has the greatest wisdom. And amongst all Bodhisattvas, he has the most seniority. In the past he was Shakyamuni Buddha’s teacher. Now in this present life Shakyamuni Buddha has become a Buddha, and Manjushri Bodhisattva comes before the Buddha to help him to propagate, teach, and spread the Buddha-dharma. Therefore, his wisdom is most courageous and brave. Courageous wisdom is great wisdom.

Samantabhadra’s practices and wisdom are also the same. Samantabhadra Bodhisattva’s wisdom as well as the vows and practices he cultivates are especially great and also extremely courageous.

Manjushri Bodhisattva lives on Wu Tai (Five Peaks) Mountain in China. This mountain has five peaks: the central peak, the eastern peak, the western peak, the southern peak, and the northern peak. It is a very cold place, and even in the summer there is snow on its peaks. Manjushri Bodhisattva has established a Bodhimanda there on Wu Tai Mountain.

I now transfer all roots of goodness. Now I dedicate all the roots of goodness I have gained from cultivating the ten great kings of vows. What do I transfer them to? To constantly cultivate with and learn from them all. I transfer roots of goodness because I wish to follow Manjushri Bodhisattva in practice and learning. I wish to also forever follow Samantabhadra Bodhisattva in constantly cultivating and learning the Buddha-dharma.

All Buddhas of the three periods of time praise...These two Bodhisattvas have been praised by all the Buddhas of the past; they are being praised by all the Buddhas of the present; and they will be praised by all Buddhas of the future. All Buddhas of the three periods of time together in unison praise Manjushri Bodhisattva and Samantabhadra Bodhisattva. Such supreme and great vows as these…As was spoken of previously, these ten great king of vows are most supreme. I now transfer all roots of goodness. Now I transfer all of the roots of goodness that I have in order to attain the preeminent practices of Samantabhadra. I do so to complete the ten great king of vows of Samantabhadra Bodhisattva, which are most supreme and preeminent methods of practice.

I vow that when my life approaches its end…I wish that in the future at the time of death, that is, when my life is about to come to an end, all obstacles will be completely dispelled. I will have eradicated all my obstructions. All obstructions include the obstructions of retribution, karmic obstructions, and obstructions of afflictions. I vow that these three obstructions will be destroyed, so that when my life is about to come to its end, I will not need to undergo the suffering from the results of karma in the present, nor will I receive the karmic retribution of rebirth. Further, I will be without the obstruction of afflictions and my ignorance will be cut off. “All obstructions will be completely eradicated.”

I will personally see Amitabha Buddha. I will personally see the Buddha of the Land of Ultimate Bliss, Amitabha Buddha. Amitabha is a Sanskrit word that means “measureless life” and also “measureless light.” Since Amitabha Buddha’s lifespan is without measure, he is called the Buddha of Measureless Life. Further, since his light is without measure, he is called the Buddha of Measureless Light. This Buddha is the lord of the Western Land of Ultimate Bliss. He has affinities with the living beings of the Saha World and with living beings of the lands of the ten directions. Whether this land or that land, or this world or that world, he has affinities with all living beings in all of the measureless Buddha-lands.

Why does Amitabha Buddha have affinities with living beings? It is because in the past on the causal stage of practice he made vows:

When I become a Buddha, my land will be the Land of Ultimate Bliss. None of the other worlds of the ten directions will be as blissful as my land. No world will be as blissful as my world. If living beings of the ten directions wish to be born in my country, all they must do is hold my name. They should recite my Buddha-name, and I will accept them so that they may become Buddhas. If they do not become Buddhas, I will not become a Buddha. I will not attain the Proper Enlightenment.

Amitabha Buddha made forty-eight vows to rescue living beings. Therefore, any living being of the ten directions who recites the name of Amitabha Buddha can be born in the Land of Ultimate Bliss.

This is especially the case for those that practice the ten great king of vows of Samantabhadra Bodhisattva. At the very end it says that the merit will be transferred to going to the Land of Ultimate Bliss. One vows to be reborn in the Land of Ultimate Bliss. The Land of Ultimate Bliss in the West belongs to Amitabha Buddha, and according to the Secret School classification, his is the Lotus Flower Division.

Akshobhya Buddha is in the Vajra Division in the East. The Vajra Division focuses on cultivating the Vajra Unmoving Dharma. The most important aspect of the Vajra Dharma is taming and subduing as well as hooking and summoning. What happens when you hook and summon a demon? The Powerful Vajra Lords act like police and issue a summons for the demons to appear. And they must appear. This is the hooking and summoning Dharma. In the Dharma of taming and subduing, the Powerful Vajra Lords display the frightening appearance of Vajra, which causes all the goblins, demons, and strange ghosts to be terrified. This is the taming and subduing Dharma in the East.

What Dharma does Amitabha Buddha cultivate? The Dharma of gathering in. Gathering in means to use the power of kindness and compassion to guide living beings to his land. When subduing you, he does not allow you to recklessly engage in misbehavior again. You must abide by the rules, but you are still allowed to go wherever you wish. In the Dharma of gathering in, Amitabha Buddha has made a vow to lead you to his land to cultivate with him. When looking at the two Buddhas, Amitabha and Akshobhya, one uses kindness and compassion to teach and transform living beings, and the other uses awesome virtue to teach and transform living beings. One subdues and the other gathers in. These two Buddhas teach and transform living beings in this Saha World and amongst all Buddhas have the strongest affinities with living beings here.

And be immediately reborn in his Land of Peace and Bliss...I go to the Western Land of Ultimate Bliss and see Amitabha Buddha in person. I am immediately reborn in the peaceful and happy land.

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