Practices and Vows of
Samantabhadra Bodhisattva

Chapter Forty, New Edition

 

To Praise the Tathagatas

 

SUTRA: 

Moreover, good man, to praise the Tathagatas is explained like this. In each of the smallest atomic particles in all the kshetra-lands in the ten directions and three periods of time, to the exhaustion of the dharma-realm and the reaches of space, there are Buddhas as numerous as the smallest atomic particles in all worlds. In each and every place where there are Buddhas, a vast ocean-wide assembly of Bodhisattvas surrounds them. Using a profound and supreme understanding, I should manifest knowledge and vision.

Each body has an eloquence that surpasses the subtle and wondrous tongue of Sarasvatī, the Goddess of Eloquence. Each tongue puts forth an inexhaustible ocean of sounds. From each sound comes an ocean of all words, which praise and exalt the ocean of all the merit and virtue of all the Tathagatas. To the ends of the boundaries of the future, these praises are continuous and unceasing. To the ends of the dharma-realm, there is no place they do not pervade.

In this way, when the reaches of space, the realms of living beings, the karma of living beings, and the afflictions of living beings come to an end, my praise will also end. However, because the reaches of space up to and including afflictions have no end, therefore this praise of mine is without end. It continues in thought after thought without cease. I never tire of this karma in body, speech, and thought.

COMMENTARY: 

Moreover means “let me repeat this.” He said, Good man. The Bodhisattva, Samantabhadra said, “You are a good man who cultivates the five moral precepts and the ten good karmas, as well as the esoteric practices of the Bodhisattvas.” He spoke like this because although the youth Sudhana did appear in the body of a virgin youth, in reality he was a great Bodhisattva. Therefore, the Bodhisattva, Samantabhadra said, “Good man.” To praise the Tathagatas is explained like this. In speaking about this vow, what does it mean ‘to praise the Tathagatas’? I will now explain this for you. In each of the smallest atomic particles in all the kshetra-lands in the ten directions and three periods of time, to the exhaustion of the dharma-realm and the reaches of space. The dharma-realm includes the dharma-realm of all Buddhas, the dharma-realm of Bodhisattvas, the dharma-realm of Shravakas, the dharma-realm of Those Enlightened to Conditions, the dharma-realm of gods, the dharma-realm of asuras, the dharma-realm of humans, the dharma-realm of animals, the dharma-realm of hungry ghosts, and the dharma-realm of hell-beings. These make up the ten dharma-realms. And the ten dharma-realms do not go beyond the single thought of the human mind that appears right now. A single thought is replete with the ten dharma-realms, and the ten dharma-realms in turn include measureless dharma-realms. Therefore, there are measureless and boundless dharma- realms.

“And the reaches of space.” This includes the reaches of space. “In all the kshetra lands” means in in all Buddha-lands. There are Buddhas as numerous as the smallest atomic particles in all worlds. That is, in each atomic particle in all Buddha-lands, there are Buddhas as numerous as the smallest atomic particles. In each and every place where there are Buddhas, a vast ocean-wide assembly of Bodhisattvas surrounds them. There are measureless, uncountable, and boundlessly many great Bodhisattvas in that place. The text says “ocean-wide assembly” to represent the fact that the Bodhisattvas are so numerous that they resemble the vast ocean. They come together and surround each Buddha. Using a profound and supreme understanding, I should manifest knowledge and vision. Samantabhadra Bodhisattva says, “I should, by means of this most profound and most supreme understanding that I have cultivated, manifest knowledge and vision.” Knowledge refers to wisdom and vision refers to the “seeing nature.”

Each body has an eloquence that surpasses the subtle and wondrous tongue of Sarasvatī, the Goddess of Eloquence. Before each one I speak with an eloquence that surpasses all people as well as the subtle and wonderful tongue of the Goddess of Eloquence. This goddess has the most exceptional ability to speak, debate, and make subtle distinctions. Yet Samantabhadra Bodhisattva exceeds the unobstructed eloquence of this goddess, Sarasvatī.

There are four kinds of unobstructed eloquence. The first is the unobstructed eloquence in phrasing. This means that one’s words and speech are without any limitation or impediment and that one is skilled in debating. The second is the unobstructed eloquence in the Dharma. When one lectures the Dharma:

From one Dharma measureless numbers of Dharmas are produced,
And measureless numbers of Dharmas return to one Dharma.

The third is the unobstructed eloquence of meaning. The meanings or principles expressed are such that within a single meaning one explains measureless meanings. And then these measureless meanings return to a single meaning. The fourth is the unobstructed eloquence in delight in speaking. One delights in speaking the Dharma. One never grows weary of speaking, but always delights in speaking the Buddha-dharma. “A subtle and wonderful tongue” refers to a person who is a most capable speaker. Everyone believes and enjoys hearing whatever he or she says. If your tongue is not skilled, then no one will believe or want to listen to you when you speak.

Each tongue puts forth an inexhaustible ocean of sounds. With these subtle and wonderful tongues one speaks an ocean of measureless, boundless, and inexhaustible subtle and wonderful sounds. From each sound comes praises of the Tathagatas. Comes an ocean of all words means that there is profusion of speech, which is nonetheless delightful to hear. Which praise and exalt…From the midst of these numerous sounds and words, they all praise and exalt the Tathagatas. The ocean of all the merit and virtue of all the Tathagatas refers to the Tathagatas of the ten directions and the three periods of time. They praise the Buddhas with their ocean of various kinds of merit and virtue. To the ends of the boundaries of future means that at the time when one reaches the end of the boundaries of the future, these praises are continuous and unceasing. Their praise of the Tathagatas is never cut off. To the ends of the dharma-realm, there is no place they do not pervade. There is no place in the entire dharma-realm where these sounds do not pervade. Within everyplace in the dharma-realm, there are these kinds of sounds that praise the Tathagatas.

In this way, when the reaches of space...In this way one praises the Tathagatas even if the reaches of space come to an end. If the realms of living beings, the karma of living beings, and the afflictions of living beings come to an end, my praise will also end. My praising will come to an end. However, if it is the case that the reaches of space never come to an end, the dharma-realm never ends, the realms of living beings never end, the karma of living beings cannot end, the afflictions of living beings cannot end, therefore my sounds of praise for the Tathagatas will never end. However, because the reaches of space up to and including the afflictions have no end, because none of these come to an end, therefore, this praise of mine is without end. There is no time in which my praising will be finished. It continues in thought after thought without cease. In the midst of each and every thought, it continues in succession without ever being cut off. I never tire of this karma in body, speech, and thought. With body, mouth, and thought, I always praise the Tathagatas without ever becoming tired.

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