Tín Hạnh Nguyện Giữ Vai Trò Quan Trọng Trong Tu Tập Phật Giáo

(B) Conducts In Buddhist Teachings

I. An Overview and Meanings of Practices or Conducts in

Buddhism:

According to the Pureland Buddhism, practice means one must recite the Amitabha Buddha with the utmost sincerely to the point of achieving one-mind or single-minded recitation in order to establish the unimaginable connections and having the Buddha rescue and deliver the cultivator to the Western Pureland after death. In Buddhism, the function of mental factor intention is to move our mind toward an object, to perceive and realize it. Thus mental factors intention is the basis for all our wishes (wishing in body, speech and mind). Practice also means to cultivate or to start out for bodhi-mind to act out one’s vows to save all living beings (all beings possess Tathagata-garbha nature and can become a Buddha; therefore, vow to save them all). According to Buddhism, everywhere and at all time, Buddhist cultivators should always keep the firm conduct in cultivation, our actions must be in accordance with “Prajna” at all time. Worldly people always brag with their mouths, but their minds are always deluded. This is one of the three kinds of Prajna, the prajna or wisdom of meditative enlightenment on reality. II. Never-Receding Stage In Cultivation:

Non-backsliding means not to give up on or not to grow weary with current position, or not retreating, especially in terms of the Buddhist path of cultivation. When one has reached the level where one does not fall back or non-retrogression is another way of saying one will achieve Buddhahood in one lifetime. One who has reached the realization of emptiness (Tolerance and Non-birth) will never regress from the Buddha or Bodhisattva Paths. Never receding or turning back, always progressing and certainly reaching Nirvana. One who has reached the realization of emptiness (tolerance and non-birth) will never regress from the Buddha or Bodhisattva Paths. Non-regression sometimes simply denotes an advanced stage of aspiration and practice from which one will never retreat. According to the Vimalakirti Sutra, Chapter Four, the Buddha said to Maitreya Bodhisattva: “You go to Vimalakirti to inquire after his health on my behalf.” Maitreya replied: “World Honoured One, I am not qualified to call on him and inquire after his health. The reason is that once when I was expounding to the deva-king and his retinue in the Tusita heaven the never-receding stage (of Bodhisattva development into Buddhahood) Vimalakirti came and said to me: ‘Maitreya, when the World Honoured One predicted your future attainment of supreme enlightenment (anuttara-sayak-sambodhi) in one lifetime, tell me in which life, whether in the past, future or present, did or will you receive His prophecy? If it was in your past life, that has gone; if it will be in your future life, that has not yet come; and if it is in your present life, that does not stay. As the Buddha once said: ‘O bhiksus, you are born, are aging and are dying simultaneously at this very moment’; if you received His prophecy in a lifeless (state), the latter is prediction (of your future Buddhahood) nor realization of supreme enlightenment. How then did you receive the prediction of your attainment of Buddhahood in one lifetime? Or did you receive it in the absolute state (thatness or tathata) of either birth or death? If you receive it in the absolute state of birth, this absolute state is uncreated. If you receive it in the absolute state of death, this absolute state does not die. For (the underlying nature of) all living beings and of all things is absolute; all saints and sages are in this absolute state, and so, also are you, Maitreya. So, if you, Maitreya, received the Buddhahood, all living beings (who are absolute by nature) should also receive it. Why? Because that which is absolute is non-dual and is beyond differentiation. If you, Maitreya, realize supreme enlightenment, so should all living beings. Why? Because they are the manifestation of bodhi (enlightenment). If you, Maitreya, win nirvana, they should also realize it. Why? Because all Buddhas know that every living being is basically in the condition of extinction of existence and suffering which is nirvana, in which there can be no further extinction of existence. Therefore, Maitreya, do not mislead the devas because there is neither development of supreme bodhi-mind nor its backsliding. Maitreya, you should instead urge them to keep from discriminating views about bodhi (enlightenment). Why? Because bodhi can be won by neither body nor mind. For bodhi is the state of calmness and extinction of passion (i.e. nirvana) because it wipes out all forms. Bodhi is unseeing, for it keeps from all causes. Bodhi is non-discrimination, for it stops memorizing and thinking. Bodhi cuts off ideation, for it is free from all views. Bodhi forsakes inversion, for it prevents perverse thoughts. Bodhi puts an end to desire, for it keeps from longing. Bodhi is unresponsive, for it wipes out all clinging. Bodhi complies (with self-nature), for it is in line with the state of suchness. Bodhi dwells (in this suchness), for it abides in (changeless) Dharma-nature (or Dharmata, the underlying nature of all things.) Bodhi reaches this suchness, for it attains the region of reality.

Bodhi is non-dual, for it keeps from (both) intellect and its objects.

Bodhi is impartial, for it is equal to boundless space. Bodhi is the non-active (wu wei) state, for it is above the conditions of birth, existence and death. Bodhi is true knowledge, for it discerns the mental activities of all living beings. Bodhi does not unite, for it is free from all confrontation. Bodhi disentangles, for it breaks contact with habitual troubles (klesa). Bodhi is that of which the position cannot be determined, for it is beyond form and shape, and is that which cannot be called by name for all names (have no independent nature and so)

are void. Bodhi is like the mindlessness of an illusory man, for it neither accepts nor rejects anything. Bodhi is beyond disturbance, for it is always serene by itself. Bodhi is real stillness, because of its pure and clean nature. Bodhi is non-acceptance, for it keeps from causal attachments. Bodhi is non-differentiating, because of its impartiality towards all. Bodhi is without compare, for it is indescribable. Bodhi is profound and subtle, for although unknowing, it knows all.’ World Honoured One, when Vimalakirti so expounded the Dharma, two hundred sons of devas realized the patient endurance of the uncreate (anutpattika-dharma-ksanti). This is why I am not qualified to call on him and inquire after his health.”

III. Pleasant Practices:

According to the Lotus Sutra, the Buddha gave instructions to all Bodhisattvas on Pleasant practices as follows. First, Pleasant practice of the body: To attain a happy contentment by proper direction of the deeds of the body. The Buddha taught the pleasant practice of the body by dividing it into two parts, a Bodhisattva’s spheres of action and of intimacy. A Bodhisattva’s sphere of action means his fundamental attitude as the basis of his personal behavior. A Bodhisattva is patient, gentle, and agreeable, and is neither hasty nor overbearing, his mind is always unperturbed. Unlike ordinary people, he is not conceited or boastful about his own good works. He must see all things in their reality. He never take a partial view of things. He acts toward all people with the same compassion and never making show of it. The Buddha teaches a Bodhisattva’s sphere of intimacy by dividing it into ten areas: 1) A Bodhisattva is not intimate with men of high position and influence in order to gain some benefit, nor does he compromise his preaching of the Law to them through excessive familiarity with them. 2) A Bodhisattva is not intimate with heretics, composers of worldly literature or poetry, nor with those who chase for worldly life, nor with those who don’t care about life. Thus, a Bodhisattva must always be on the “Middle Way,” not adversely affected by the impurity of the above mentioned people. 3) A Bodhisattva does not resort to brutal sports, such as boxing and wrestling, nor the various juggling performances of dancers and others. 4) A Bodhisattva does not consort personally with those who kill creatures to make a living, such as butchers, fishermen, and hunters, and does not develop a callous attitude toward engaging in cruel conduct. 5) A Bodhisattva does not consort with monks and nuns who seek peace and happiness for themselves and don’t care about other people, and who satisfy with their own personal isolation from earthly existence. 6) Moreover, he does not become infected by their selfish ideas, nor develop a tendency to compromise with them in listening to the laws preached by them. If they come to him to hear the Law, he takes the opportunity to preach it, expect nothing in return. 7) When he preaches the Law to women, he does not display an appearance capable of arousing passionate thoughts, and he maintains a correct mental attitude with great strictness. 8) He does not become friendly with any hermaphrodite. This means that he needs to take a very prudent attitude when he teaches such a deformed person. 9) He does not enter the homes of others alone. If for some reason he must do so, then he thinks single-mindedly of the Buddha. This is the Buddha’s admonition to the Bodhisattva to go everywhere together with the Buddha. 10) If he preaches the Law to lay women, he does not display his teeth in smile nor let his breast be seen. He takes no pleasure in keeping young pupils and children by his side. On the contrary, the Buddha admonishes the Bodhisattva ever to prefer meditation and seclusion and also to cultivate and control his mind. Second, Pleasant practice of the mouth of a Bodhisattva: According to the Lotus Sutra, the Buddha gave instructions to all Bodhisattvas on Pleasant practice of the mouth as follows: “First, a Bodhisattva takes no pleasure in telling of the errors of other people or of the sutras; second, he does not despite other preachers; third, he does not speak of the good and evil, the merits and demerits of other people, nor does he single out any Sravakas or Pratyeka-buddhas by name, nor does he broadcast their errors and sins; fourth, in the same way, he do not praise their virtues, nor does he beget a jealous mind. If he maintains a cheerful and open mind in this way, those who hear the teaching will offer him no opposition. To those who ask difficult questions, he does not answer with the law of the small vehicle but only with the Great vehicle, and he explains the Law to them so that they may obtain perfect knowledge.” Third, Pleasant practice of the mind of a Bodhisattva: According to the Lotus Sutra, the Buddha gave eight advices to all Bodhisattvas as follows: “First, a Bodhisattva does not harbor an envious or deceitful mind. Second, he does not slight or abuse other learners of the Buddha-way even if they are beginners, nor does he seek out their excesses and shortcomings. Third, if there are people who seek the Bodhisattva-way, he does not distress them, causing them to feel doubt and regret, nor does he say discouraging things to them. Fourth, he should not indulge in discussions about the laws or engage in dispute but should devote himself to cultivation of the practice to save all living beings. Fifth, he should think of saving all living beings from the sufferings through his great compassion. Sixth, he should think of the Buddhas as benevolent fathers. Seventh, he should always think of the Bodhisattvas as his great teachers. Eighth, he should preach the Law equally to all living beings.” Fourth, Pleasant practice of the vow of a Bodhisattva: The Buddha gave instructions to all Bodhisattvas on Pleasant practice of the vow as follows: “The pleasant practice of the vow means to have a spirit of great compassion. A Bodhisattva should beget a spirit of great charity toward both laymen and monks, and should have a spirit of great compassion for those who are not yet Bodhisattvas but are satisfied with their selfish idea of saving only themselves. He also should decide that, though those people have not inquired for, nor believed in, nor understood the Buddha’s teaching in this sutra, when he has attained Perfect Enlightenment through his transcendental powers and powers of wisdom he will lead them to abide in this Law.”

IV. Four Disciplinary Processes In the Zen Forests:

According to the first patriarch Bodhidharma, in cultivation there are four disciplinary processes for Zen practitioners. First, the Requite Hatred: What is meant by ‘How to requite hatred?’ Those who discipline themselves in the Path should think thus when they have to struggle with adverse conditions: “During the innumerable past eons I have wandered through multiplicity of existences, never thought of cultivation, and thus creating infinite occasions for hate, ill-will, and wrong-doing. Even though in this life I have committed no violations, the fruits of evil deeds in the past are to be gathered now. Neither gods nor men can fortell what is coming upon me. I will submit myself willingly and patiently to all the ills that befall me, and I will never bemoan or complain. In the sutra it is said not to worry over ills that may happen to you, because I thoroughly understand the law of cause and effect. This is called the conduct of making the best use of hatred and turned it into the service in one’s advance towards the Path.

Second, the Obedient to Karma: Being obedient to karma, there is not ‘self’ (atman) in whatever beings that are produced by the interplay of karmic conditions; pain and pleasure we suffer are also the results of our previous action. If I am rewarded with fortune, honor, etc., this is the outcome of my past deeds which, by reason of causation, affect my present life. When the force of karma is exhausted, the result I am enjoying now will disappear; what is then the use of being joyful over it? Gain or loss, let us accept karma as it brings us the one or the other; the spirit itself knows neither increase nor decrease. The wind of gladness does not move it, as it is silently in harmony with the Path. Therefore, his is called ‘being obedient to karma.’ Third, Not to Seek After Anything: By ‘not seeking after anything’ is meant this: “Men of the world, in eternal confusion, are attached everywhere to one thing or another, which is called seeking. The wise, however, understand the truth and are not like the vulgar. Their minds abide serenely in the uncreated while the body turns about in accordance with the laws of causation. All things are empty and there is nothing desirable and to be sought after. Wherever there is nothing merit of brightness there follows the demerit of darkness. The triple world there one stays too long is like a house on fire; all that has a body suffers, and who would ever know what is rest? Because the wise are thoroughly acquainted with this truth, they get neer attached to anything that becomes, their thoughts are quieted, they never seek. Says the sutra: ‘Wherever there is seeking, there you have sufferings; when seeking ceases you are blessed. Thus we know that not to seek is verily the way to the truth.

Therefore, one should not seek after anything.” Fourth, Being in Accord with the Dharma: By ‘being in accord with the Dharma; is meant that the reason in its essence is pure which we call the Dharma, and that this reason is the principle of emptines in all that is manifested, as it is above defilements and attachments, and as there is no ‘self’ or ‘other’ in it. Says the sutra: ‘In the Dharma there are no sentient beings, because it is free from the stains of being; in the Dharma there is no Self because it is free from the stain of selfhood.

When the wise understand this truth and believe in it, their conduct will be in accordance with the Dharma. As the Dharma in essence has no desire to possess, the wise are ever ready to practise charity with their body, life, property, and they never begrudge, they never know what in ill grace means. As they have a perfect understanding of the threefold nature of emptiness they are above partiality and attachment. Only because of their will to cleanse all beings of their stains, they come among them as of them, but they are not attached to the form. This is known as the inner aspect of their life. They , however, know also how to benefit others, and again how to clarify the path of enlightenment. As with the virtue of charity, so with the other five virtues in the Prajnaparamita. That the wise practise the six virtues of perfection is to get rid of confused thoughts, and yet they are not conscious of their doings. This is called ‘being in accord with the Dharma. The practice being in accord with the Dharma. This practice is applied in both the Pure Land and the Zen sects. True Thusness Dharma for the Pure Land When Pure Land Practitioners’ mind should always focus on the words “Amitabha Buddha.” True Thusness Dharma for the Zen when Zen cultivators’ mind should always be in accord with the Thusness, whether they are walking, standing, reclining, or sitting, without leaving the “Mindfulness.”

V. Mind & Buddha: Four Kinds of Wonderfully Perfect

Additional Practices:

According to the Surangama Sutra, book Eight, the Buddha reminded Ananda as follows: “Ananda! When these good men have completely purified these forty-one minds, they further accomplish four kinds of wonderfully perfect additional practices.” First, Level of Heat:

When the enlightenment of a Buddha is just about to become a function of his own mind, it is on the verge of emerging but has not yet emerged, and so it can be compared to the point just before wood ignites when it is drilled to produce fire. Therefore, it is called ‘the level of heat.’ Second, Level of the Summit: He continues on with his mind, treading where the Buddhas tread, as if relying and yet not. It is as if he were climbing a lofty mountain, to the point where his body is in space but there remains a slight obstruction beneath him. Therefore it is called ‘the level of the summit.’ Third, Level of Patience: When the mind and the Buddha are two and yet the same, he has well obtained the middle way. He is like someone who endures something when it seems impossible to either hold it in or let it out. Therefore it is called '‘he level of patience.'’ Fourth, Level of Being First in the World: When numbers are destroyed, there are no such designations as the middle way or as confusion and enlightenment; this is called the

‘level of being first in the world.’ VI. Behaviors of the Saints: The term “noble” or “wise” is equivalent with the Sanskrit term of “Arya”, which means a person who has attained the path of seeing (darsana-marga), the third of the five Buddhist paths. In Mahayana, this means that such a person has had directed experience of emptiness (sunyata). In Buddhism, a “sage” is the one who is wise and good, and is correct in all his characters. According to the Sangiti Sutta in the Long Discourses of the Buddha, there are the four holy ways. First, being content with wearing rags from dust-heaps. Here a monk is content with any old robe, praises such contentment, and does not try to obtain robes improperly or unsuitably. He does not worry if he does not get a robe, and if he does, he is not full of greedy, blind desire, but makes use of it, aware of such dangers and wisely aware of its true purpose. Nor is he conceited about being thus content with any old robe, and he does not disparage others. And one who is thus skilful, not lax, clearly aware and mindful, is known as a monk who is true to the ancient, original Ariyan lineage. Second, being content with any alms-food he may get (similar as in the firs paragraph). Third, being content with any old lodging-place or sitting under trees (similar as in the firs paragraph). Fourth, entire withdrawal from the world or fond of abandoning (similar as in the firs paragraph). According to the Sangiti Sutta in the Long Discourses of the Buddha, there are four Ariyan modes of speech: retraining from lying, refraining from slandering, refraining from abusing or using rude words, and refraining from iddle gossip. There are also four more Ariyan modes of speech: stating that one has not seen, known what one has not seen, stating that one has not heard, known what one has not heard, stating that one has not sensed, known what one has not sensed, and stating that one has not known, known what one has not known. There are also four more Ariyan modes of speech: stating that one has seen, known what one has seen, stating that one has heard, known what one has heard, stating that one has sensed, known what one has sensed, and stating that one has known, known what one has known.

According to the Sangiti Sutta in the Long Discourses of the Buddha, there are the four holy ways: 1) Wearing rags from dust-heaps: Here a monk is content with any old robe, praises such contentment, and does not try to obtain robes improperly or unsuitably.

He does not worry if he does not get a robe, and if he does, he is not full of greedy, blind desire, but makes use of it, aware of such dangers and wisely aware of its true purpose. Nor is he conceited about being thus content with any old robe, and he does not disparage others. And one who is thus skilful, not lax, clearly aware and mindful, is known as a monk who is true to the ancient, original Ariyan lineage. 2) A monk is content with any alms-food he may get (similar as in 1). 3) A monk is content with any old lodging-place or sitting under trees (similar as in 1). 4) Entire withdrawal from the world or fond of abandoning (similar as in 1).

VII.Practices of Bodhisattvas Bodhisattva practice (Bodhisattva’s practising) according to the tradition of Northern Buddhism. A Bodhisattva must achieve the following Bodhisattva’s practices: to vow to devote the mind to bodhi (bodhicita), to practise the four immeasurables, to practise the six Paramitas, and to practise the four all-embracing virtues. According to the Vimalakirti Sutra, Bodhisattvas are those who were well known for having achieved all the perfections that lead to the great wisdom. They had received instructions from many Buddhas and formed a Dharma-protecting citadel. By upholding the right Dharma, they could fearlessly give the lion’s roar to teach sentient beings; so their names were heard in the ten directions. They were not invited but came to the assemble to spread the teaching on the Three Treasures to transmit it in perpetuity. They had overcome all demons and defeated heresies; and their six faculties, karmas of deeds, words and thoughts were pure and clean;

being free from the (five) hindrances and the (ten) bonds. They had realized serenity of mind and had achieved unimpeded liberation. They had achieved right concentration and mental stability, thereby acquiring the uninterrupted power of speech. They had achieved all the (six) paramitas: charity (dana), discipline (sila), patience (ksanti), devotion (virya), serenity (dhyana) and wisdom (prajna), as well as the expedient method (upaya) of teaching which completely benefit self and others. However, to them these realizations did not mean any gain whatsoever for themselves, so that they were in line with the patient endurance of the uncreate (anutpattika-dharma-ksanti). They were able to turn the wheel of the Law that never turns back. Being able to interpret the (underlying nature of) phenomena, they knew very well the roots (propensities) of all living beings; they surpassed them all and realized fearlessness. They had cultivated their minds by means of merits and wisdom with which they embellished their physical features which were unsurpassable, thus giving up all earthly adornments. Their towering reputation exceeded the height of Mount Sumeru. Their profound faith (in the uncreate) was unbreakable like a diamond. Their treasures of the Dharma illuminated all lands and rained down nectar. Their speeches were profound and unsurpassable. They entered deep into all (worldly) causes, but cut off all heretical views for they were already free from all dualities and had rooted out all (previous) habits. They were fearless and gave the lion’s roar to proclaim the Dharma, their voices being like thunder. They could not be gauged for they were beyond all measures. They had amassed all treasures of the Dharma and acted like (skillful) seafaring pilots. They were well versed in the profound meanings of all Dharmas. They knew very well the mental states of all living beings and their comings and goings (within the realms of existence). They had reached the state near the unsurpassed sovereign wisdom of all Buddhas, having acquired the ten fearless powers (dasabala) giving complete knowledge and the eighteen different characteristics (of a Buddha as compared with Bodhisattvas (avenikadharma). Although they were free from (rebirth in ) evil existences, they appeared in five mortal realms as royal physicians to cure all ailments, prescribing the right medicine in each individual case, thereby winning countless merits to embellish countless Buddha lands. Each living being derived great benefit from seeing and hearing them, for their deeds were not in vain. Thus they had achieved all excellent merits.

According to the Flower Adornment Sutra, Chapter 21 (Ten Practices), there are ten kinds of practices, which are expounded by the Buddhas of past, present and future: the practice of giving joy, beneficial practice, practice of nonopposition, practice of indomitability, practice of nonconfusion, practice of good manifestation, practice of nonattachment, practice of that which is difficult to attain, practice of good teachings, and practice of truth.

According to the Lotus Sutra, there are ten practices of respects of Samantabhadra Bodhisattva. First, worship and respect all Buddhas.

Second, praise the Thus Come Ones. Third, make abundant offerings.

Fourth, repent misdeeds and hindrances. Fifth, rejoyce at others’ merits and virtues. Sixth, request the Buddha to turn the Dharma Wheel. Seventh, request the Buddha to remain in the world. Eighth, follow the teachings of the Buddha at all times. Ninth, accommodate and benefit all sentient beings. Tenth, transfer merits and virtues universally. According to the Buddha in The Flower Adornment Sutra, Chapter 38, Great Enlightening Beings have ten kinds of practice which help them attain the practice of the unexcelled knowledge and wisdom of Buddhas. The first practice is the practice dealing with all sentient beings, to develop them all to maturity. The second practice is the practice seeking all truths, to learn them all. The third practice is the practice of all roots of goodness, to cause them all to grow. The fourth practice is the practice of all concentration, to be single-minded, without distraction. The fifth practice is the practice of all knowledge, to know everything. The sixth practice is the practice of all cultivations, to be able to cultivate them all. The seventh practice is the practice dealing with all Buddha-lands, to adorn them all. The eighth practice is the practice dealing with all good companions, respecting and supporting them. The ninth practice is the practice dealing with all Buddhas, honoring and serving them. The tenth practice is the practice of all supernatural powers, to be able to transform anywhere, anytime to help sentient beings.

In the Surangama Sutra, the Buddha reminded Ananda about the ten necessary activities, or practices of a Bodhisattva. The first practice is the conduct of happiness. The practice of joyful service, or giving joy. The Buddha told Ananda: “Ananda! After these good men have become sons of the Buddha, they are replete with the limitlessly many wonderful virtues of the Thus Come Ones, and they comply and accord with beings throughout the ten directions. This is called the conduct of happiness.” The second practice is the conduct of benefitting. The practice of beneficial service, or beneficial practice.

The Buddha told Ananda: “Being well able to accommodate all living beings is called the conduct of benefitting.” The third practice is the conduct of non-opposition. The practice of never resenting, or non-opposition. The Buddha told Ananda: “Enlightening oneself and enlightening others without putting forth any resistence is called the conduct of non-opposition.” The fourth practice is the conduct of endlessness. The practice of indomitability, or without limit in helping others. The Buddha told Ananda: “To undergo birth in various forms continuously to the bounds of the future, equally throughout the three periods of time and pervading the ten directions is called the conduct of endlessness.” The fifth practice is the conduct of freedom from deluded confusion. The practice of nonconfusion. The Buddha told Ananda: “When everything is equally in accord, one never makes mistakes among the various dharma doors. This is called the conduct of freedom from deluded confusion.” The sixth practice is the conduct of wholesome manifestation. The practice of good manifestation, or appearing in any form at will to save sentient beings. The Buddha told Ananda: “Then within what is identical, myriad differences appear; the characteristics of every difference are seen, one and all, in identity. This is called the conduct of wholesome manifestation.” The seventh practice is the conduct of non-attachment. The practice of nonattachment, or unimpeded practice. The Buddha told Ananda: “This continues until it includes all the dust motes that fill up empty space throughout the ten directions. In each and every mote of dust there appear the worlds of the ten directions. And yet the appearance of worlds do not interfere with one another. This is called the conduct of non-attachment.” The eighth practice is the conduct of veneration. The practice of exalting the paramitas amongst all beings, or the practice of that which is difficult to attain. The Buddha told Ananda: “Everything that appears before one is the foremost paramita. This is called the conduct of veneration.” The ninth practice is the conduct of wholesome Dharma. The practice of good teaching, or perfecting the Buddha-law by complete virtue. The Buddha told Ananda: “With such perfect fusion, one can model oneself after all the Buddhas of the ten directions. This is called the conduct of wholesome dharma.” The tenth practice is the conduct of true actuality. The practice of truth, or manifest in all things the pure, final and true reality. The Buddha told Ananda: “To then be pure and without outflows in each and every way is the primary truth, which is unconditioned, the essence of the nature.

This is called the conduct of true actuality.” VIII.Bodhisattvas’Conducts and Living Beings’ Conducts: The two words of “Cause and Effect”, not only living beings who cannot escape them (cause and effect); even the Buddhas (before becoming enlightened) and Bodhisattvas cannot avoid them either. However, because Bodhisattvas have far-ranging vision, they avoid creating bad causes and only receive joyful rewards. Living beings, on the other hand, are very short-sighted. Seeing only what is in front of them, they often plant evil causes, and so they must often suffer the bitter retribution. Because the Bodhisattvas are afraid of bad consequences in the future, not only they avoid planting evil-causes or evil karma in the present, but they also diligently cultivate to gradually diminish their karmic obstructions; at the same time to accumulate their virtues and merits, and ultimately to attain Buddhahood. However, sentient beings complete constantly to gather evil-causes; therefore, they must suffer evil effect. When ending the effect of their actions, they are not remorseful or willing to repent. Not only do they blame Heaven and other people, but they continue to create more evil karma in opposition and retaliation. Therefore, enemies and vengeance will continue to exist forever in this vicious cycle.

(C) Resolve In Buddhist Teachings

I. An Overview & Meanings of Resolve in Buddhism:

“Prani (Praniddhana)” is a Sanskrit term for “Aspiration”. In general, this term refers to the fulfillment of religious vows and developing a correct attitude toward religious practice. A bodhisattva vow, which is the first step on the way to enlightenment A vow to onself as self-dedication, usually bodhisattva vows above to seek Bodhi and below to save beings or to save all beings before benefiting from his own enlightenment or entering into nirvana. In Mahayana Buddhism, “Praniddhana” is the seventh in the tenfold list of Paramitas that a Bodhisattva cultivates during the path to Buddhahood. Vow is something that comes from the heart and soul, a deep rooted promise, swearing to be unrelenting in seeking to attain a goal. This is having a certain mind-set or something one wishes to achieve and never give up until the objective is realized. Thus, there there should be absolutely no reason whatsoever that should cause one to regress or give up that vow or promise. Sincere Buddhists should vow to follow the teachings to sultivate to become Buddhas, then to use the magnificent Dharma of enlightenment of the Buddhas and vow to give them to all sentient beings to abandon their ignorance to cross over to enlightenment, to abandon delusion to follow truths. According to the Pureland Buddhism, Vow is to wish sincerely, praying to find liberation from the sufferings of this saha World, to gain rebirth to the peaceful Ultimate Bliss World. According to the Pure Land Sect, devout Buddhists should make vow to benefit self and others, and to fulfil the vow so as to be born in the Pure Land of Amitabha Buddha. This is the third of the five doors or ways of entering the Pure Land. Devoted Buddhists should always vow: “Awaken mind with a longing for Bodhicitta, deeply believe in the law of Cause and Effect, recite Mahayana sutras, encourage other cultivators and save other sentient beings.” The power of vows eradicates heavy karma, wipes away all illnesses of mind and body at their karmic source, subdues demons and can move gods and humans to respect. Thus, devoted Buddhists should be issued from the realm of the Buddha-teaching, always accomplish the preservation of the Buddha-teaching, vow to sustain the lineage of Buddhas, be oriented toward rebirth in the family of Buddhas, and seek omniscient knowledge. All Buddhists want to cross the sea of sufferings and afflictions while vows are like a boat which can carry them across the sea of birth and death to the other shore of Nirvana.

Some Buddhists learn to practice special vows from Avalokitesvara Bodhisattva, Medicine Buddha or Amitabha Buddha, etc. This is good, but these vows are still their special vows. We must make our own vows. When set up our own vows that means we have our own aim to reach in cultivation. Besides, once we have made our vows, even if we want to slack off in our cultivation, we won’t dare, because the vows were already sealed in our mind.

According to the Pure Land Sect, there are two main aspects to making the joyous vows of “rescuing oneself and others.” The first is that the practitioner should clearly realize the goal of rebirth; and the second is that the practitioner wants to ensure of rebirth in the Pure Land. The goal of our cultivation is to seek escape from suffering for him/herself and all sentient beings. He/She should think thus: ‘My own strength is limited, I am still bound by karma; moreover, in this evil, defiled life, the circumstances and conditions leading to afflictions are overpowering. That is why other sentient beings and myself are drowning in the river of delusion, wandering along the evil paths from time immemorial. The wheel of birth and death is spinning without end; how can I find a way to rescue myself and others in a safe, sure manner? There is but one solution, it is to seek rebirh in the Pure Land, draw close to the Buddhas and Bodhisattvas, and relying on the supremely auspicious environment of that realm, engaging in cultivation and attain the Tolerance of Non-Birth. Only then can I enter the evil world to rescue sentient beings. The Treatise on Rebirth states: “To develop the Bodhi-Mind is precisely to seek Buddhahood; to seek Buddhahood is to develop the Mind of rescuing sentient beings; and the Mind of rescuing sentient beings is none other than the Mind that gathers all beings and helps them achieve rebirth in the Pure Land.

Moreover, to ensure rebirth, we should perfect two practices; first is abandoning the three things that hinder enlightenment, second is abiding by the three things that foster enlightenment. How can we abandon the things that hinder enlightenment and abide by the things that foster enlightenment? It is precisely by seeking rebirth in the Western Pure Land, remaining constantly near the Buddhas and cultivating the Dharmas until Tolerance of Non-Birth is reached. At that point, we may sail the boat of great vows at will, enter the sea of Birth and Death and rescue sentient beings with wisdom and compassion ‘adapting to conditions but fundamentally unchanging,’ free and unimpeded. The practitioner must abandon the three things that hinder enlightenment: the mind of seeking our own peace and happiness, ego-grasping and attachment to our own bodies. The practitioner should follow the path of wisdom and leave all such thoughts far behind; the mind of abandoning and failing to rescue sentient beings from suffering. The practitioner should follow the path of compassion and leave all such thoughts far behind; the mind of exclusively seeking respect and offerings, without seeking ways to benefit sentient beings and bring them peace and happiness. The practitioner should follow the path of expendients and leave all such thoughts far behind. The practitioner must obtain the three things that foster enlightenment: 1) Undefiled Pure Mind of not seeking personal happiness, that is enlightenment is the state of undefiled purity. If we seek after personal pleasure, body and Mind are defiled and obstruct the path of enlightenment. Therefore, the undefiled Pure Mind is called consonant with enlightenment. 2) Pure Mind at Peace, or the mind that seeks to rescue all sentient beings from suffering. This is because Bodhi is the undefiled Pure Mind which gives peace and happiness to sentient beings. If we are not rescuing sentient beings and helping them escape the sufferings of Birth and death, we are going to counter to Bodhi path. Therefore, a Mind focussed on saving others, bringing them peace and happiness, is call consonant with enlightenment. 3) A ‘Blissful Pure Mind,’ or the mind that seeks to help sentient beings achieve Great Nirvana. Because Great Nirvana is the ultimate, eternally blissful realm. If we do not help sentient beings achieve it, we obstruct the Bodhi path. Hence the Mind which seeks to help sentient beings attain eternal bliss is called consonant with enlightenment. The cultivator should contemplate the wholesome characteristics of the Pure Land and auspicious features of Amitabha Buddha: The cultivator should contemplate the auspicious features of Amitabha Buddha. Amitabha Buddha possesses a resplendent, golden Reward Body, replete with 84,000 major characteristics, each characteristic having 84,000 minor auspicious signs, each sign beaming 84,000 rays of light which illuminate the entire Dharma Realm and gather in those sentient beings who recite the Buddha’s name. The Western Pure Land is adorned with seven treasures, as explained in the Pure Land sutras. In addition, when practicing charity, keeping the precepts and performing all kinds of good deeds, Pure Land practitioners should always dedicate the merits toward rebirth in the Pure Land for themselves and all other sentient beings.

Besides, practitioners should also vow to attain bodhi, and save all beings to the other shore. The Bodhisattva pranidhana was inspired by his recognition of the terrible suffering of the world. There are four magnanimous Vows or four all-encompassing vows, while Amitabha Buddha has forty-eight vows. According to Mahayana tradition, there are three great Bodhisattvas: Avalokitesvara, Manjusri, and Samantabhadra who represent respectively the great compassion, wisdom and vows of all Buddhas. In the vows of Bodhisattvas, the compassionate zeal of the ideal Bodhisattva whose only concern in life is to relieve the pains and burdens of all sentient beings, and to bestow upon them true happiness through the achievement of Buddhahood. A Bodhisattva is aspirant of the achievement of perfect wisdom in a ruesome world of beings that know no solution because of the frame of their unrestive mind. The Bodhisattva has perfect insight into the conditioned world. It is because of the luminosity which he bears toward all out of his boundless openness. The “Sundry Practices” is the method in which the cultivator engages in many practices seeking rebirth in the Pure Land. Thus, in the Avatamsaka Sutra, the Bodhisattva Samantabhadra advises and urges the youth Sudhana (Good Wealth) and the Ocean-Wide Great Assembly to seek rebirth throught the Ten Great Vows. Each Vow contains the clause: “When the realm of empty space is exhausted, my Vows will be exhausted. But because the realm of empty space is inexhaustible, my Vows will never end. In the same way, when the realm of living beings, the karma of living beings, and the afflictions of living beings are exhausted, my Vows will be exhausted. But the realms of living beings, the karma of living beings, and the afflictions of living beings are inexhaustible. Therefore, my Vows are inexhaustible. They continue in thought after thought without cease. My body, mouth and mind never tire of doing these deeds. At the time of death, when all family and possessions are left behind and all faculties disintegrate, only these great vows will follow close behind, and in an instant, the practitioner will be reborn in the Pure Land. Besides, practitioners should be filial toward their parents and support them; serve and respect their teachers and elders; be of compassionate heart and abstain from doing harm;

and cultivate the ten virtuous actions. They should accept and hold on to their refuge in the Three Jewels; perfectly observe all moral precepts and not lower their dignity nor neglect ceremonial observances. They should awaken in their Minds a longing for Bodhi, deeply believe in the principle of cause and effect, recite Mahayana sutras, persuade and encourage other practitioners. Furthermore, those who perform good deeds, carrying them out to perfection and transferring the merits with a Mind of faith and vows, can all achieve rebirth as well. These meritorious acts include erecting temples, stupas and statues of the Buddhas, worshipping the Buddhas, burning incense, offering flowers, donating pennants and other decorations to Buddhist temples, making offerings of food to the clergy, practicing charity, etc.

II. Bodhisattvas’ General Vows: Universal vows common to all Buddhas and Bodhisattvas, e.g. the four magnanimous vows; in contrast with specific vows, e.g. forty-eight of Amitabha, and the ten great vows of Samantabhadra Bodhisattva. 1) Four Magnanimous Vows: The magnanimous Vows mean the four universal vows of a Buddha or Bodhisattva (four magnanimous Vows or four all-encompassing vows). The four great vows are basically a Mahayana reinterpretation of the Four Holy Truths. In addition to ending one’s own suffering, one vows to end the suffering of all living beings. In addition to eliminating one’s own afflictions, one vows to end the inexhaustible afflictions of all living beings. In addition to learning only the single Dharma-door necessary for one’s own enlightenment, one vows to learn all the Dharma-doors, so that one can teach all living beings appropriately. Rather than being satisfied with reaching the stage of the Arhat, one vows to become a Buddha.

However, it is not enough just to recite the vows. You have to return the light and think them over: The vows say that I will save countless number of beings. Have I done so? If I have, it should still be the same as if I had not saved them. Why? It is said that the Thus Come One saves all living beings, and yet not a single living being has been saved. This means that even though you have saved quite a few numbers of living beings, but do not attach to the mark of saving living beings. According to the Mahayana, the four great magnanimous vows, that are part of the Bodhisattva vow as they recited three times successively in a Zen monastery after ending the practice of sitting meditation. These vows are also recited at the end of any Buddhist ceremonies. First, Vow to save all living beings without limits: Sentient beings are numberless (countless), I vow to save them all. According to the Sixth Patriarch Hui-Neng Sutra, good knowing advisors, did all of you not just say, “I vow to take across the limitless beings? What does it mean? You should remember that it is not Hui-Neng who takes them across. Good Knowing Advisors, the ‘living beings’ within your mind are deviant and confused thoughts, deceitful and false thoughts, unwholesome thoughts, jealous thoughts, vicious thoughts: and these thoughts are ‘living beings’ The self-nature of each one of them must take itself across. That is true crossing over. What is meant by ‘the self-nature taking across?’ It is to take across by means of right views the living beings of deviant views, affliction, and delusion within your own mind. Once you have right views, use Prajna Wisdom to destroy the living beings of delusion, confusion, and falsehood. Each one takes itself across. Enlightenment takes confusion across, wisdom takes delusion across, goodness takes evil across. Such crossong over is a true crossing. Second, Vow to put an end to all passions and delusions, though inumerous: Afflictions (annoyances) are inexhaustible (endless), I vow to end (cut) them all. Also according to the Sixth Patriarch Hui-Neng Sutra, ‘I vow to cut off the inexhaustible afflictions.’ That is to use the Prajna Wisdom of your own self-nature to cast out the vain and false thoughts in your mind. Third, Vow to study and learn all methods and means without end: Schools and traditions are manifold, I vow to study them all—The teachings of Dharma are boundless, I vow to learn them all. Also according to the Sixth Patriarch Hui-Neng Sutra, ‘I vow to study the immeasurable Dharma-door.’ You must see your own nature and always practice the right Dharma. That is true study. Fourth, Vow to become perfect in the supreme Buddha-law: The Buddha-Way (Truth) is supreme (unsurpassed) , I vow to complete (realize) it. Also according to the Sixth Patriarch Hui-Neng Sutra, ‘I vow to realize the supreme Buddha Way,’ and with humble mind to always practice the true and proper. Separate yourself from both confusion and enlightenment, and always give rise to Prajna.

When you cast out the true and the false, you see your nature and realize the Buddha-way at the very moment it is spoken of. Always be mindful; cultivate the Dharma that possesses the power of this vow.”

2) Bodhisattva Hui-Neng and the four all-encompassing vows, according to the Sixth Patriarch Hui-Neng Sutra: First, I vow to take across the limitless living beings of my own mind: Good Knowing Advisors, did all of you not just say, “I vow to take across the limitless beings? What does it mean? You should remember that it is not Hui-

Neng who takes them across. Good Knowing Advisors, the ‘living beings’ within your mind are deviant and confused thoughts, deceitful and false thoughts, unwholesome thoughts, jealous thoughts, vicious thoughts: and these thoughts are ‘living beings’ The self-nature of each one of them must take itself across. That is true crossing over. What is meant by ‘the self-nature taking across?’ It is to take across by means of right views the living beings of deviant views, affliction, and delusion within your own mind. Once you have right views, use Prajna Wisdom to destroy the living beings of delusion, confusion, and falsehood. Each one takes itself across. Enlightenment takes confusion across, wisdom takes delusion across, goodness takes evil across. Such crossing over is a true crossing. Second, I vow to cut off the inexhaustible afflictions of my own mind: Further, ‘I vow to cut off the inexhaustible afflictions.’ That is to use the Prajna Wisdom of your own self-nature to cast out the vain and false thoughts in your mind. Third, I vow to study the immeasurable Dharma-doors of my own nature: Further, ‘I vow to study the immeasurable Dharma-door.’ You must see your own nature and always practice the right Dharma. That is true study. Fourth, I vow to realize the supreme Buddha Way of my own nature: Further, ‘I vow to realize the supreme Buddha Way,’ and with humble mind to always practice the true and proper. Separate yourself from both confusion and enlightenment, and always give rise to Prajna. When you cast out the true and the false, you see your nature and realize the Buddha-way at the very moment it is spoken of. Always be mindful; cultivate the Dharma that possesses the power of this vow.”

3) Ten inexhaustible vows: Ten Inexhaustible Vows (Dasanishthapada-skt) to be made by the Bodhisattva at the Stage of Joy. The vows are called “inexhaustible” because their objectives are of such nature. Because all the ten worlds will never come to an end, and as long as they continue to exist, the Bodhisattva will never put forward his great vows with energy and determination. The first world is the world of beings. The second world is this world. The third world is the space. Fourth, the world where Dharma prevails. The fifth world is the Nirvana-world. The sixth world is the world where the Buddha is born. The Seventh world is the world of Tathagata-knowledge. The eighth world is the world as the object of thought. Ninth, the world as the object of Buddha-knowledge. Tenth, the world where this worldly life, the Dharma and the Buddha-knowledge are evolved.

4) Ten Bodhisattvas' Vows: According to The Studies in The Lankavatara Sutra, written by Zen Master D.T. Suzuki, according to his transcendental insight into the truth of things, the Bodhisattva knows that it is beyond all eradicates and not at all subject to any form of description, but his heart full of compassion and love for all beings who are unable to step out of the dualistic whirlpools of “becoming” or not becoming,” he directs his vows towards their salvation and emancipation. His own heart is free from such attachments as are ordinarily cherished by the unemancipated, but that which feels persists, for his insight has not destroyed this, and hence his Purvapranidhana, his Upayakausalya, his Nirmanakaya. Yet all that he does for the maturity of all beings in response to their needs, is like the moon reflection in water, showing himself in all forms and appearances he preaches to them on the Dharma. His activity is what is in Mahayana phraseology called “Anabhogacarya,” deeds that are effortless, effectless, and purposeless. When the Bodhisattva enters upon the first stage called Joy or Pramudita, in the career of his spiritual discipline, he makes the following solemn vows, ten in number, which, flowing out of his most earnest determined will, are as all-inclusive as the whole universe, extending to the extremity of space itself, reaching the end of time, exhausting all the number of kalpas or ages, and functioning uninterruptedly as long as there is the appearance of a Buddha. The first vow is to honour and serve all the Buddhas, one and all without a single exception. The second vow is to work for the preservation and perpetuation of the teaching of all the Buddhas. The third vow is to be present at the appearance of each Buddha, wherever and whenever it may be. The fourth vow is to practice the proper conduct of Bodhisattvahood which is wide and measureless, imperishable and free from impurities, and to extend the Virtues of Perfection (paramitas) towards all beings. The fifth vow is to induce all beings in the most comprehensive sense of the term to turn to the teaching of the Buddhas so that they may find their final abode of peace in the wisdom of the all-wise ones. The sixth vow is to have an inner perception of the universe, wide and inexhaustible, in all its possible multitudinousness. The seventh vow is to realize the most closely interpenetrating relationship of each and all, of all and each, and to make everyland of beings immaculate as a Buddha-land. The eighth vow is to be united with all the Bodhisattvas in oneness of intention, to become intimately acquainted with the dignity, understanding, and psychic condition of the Tathagatas, so that the Bodhisattva can enter any society of beings and accomplish the Mahayana which is beyond thought. The ninth vow is to evolve the never-receding wheel whereby to carry out his work of universal salvation, by making himself like unto the great lord of medicine or wish-fulfilling gem. The tenth vow is to realize the great supreme enlightenment in all the worlds, by going through the stages of Buddhahood, and fulfilling the wishes of all beings with one voice, and while showing himself to be in Nirvana, not to cease from practicing the objects of Bodhisattvahood.

5) Ten Vows Taught in the Flower Adornment Sutra: Ten principles (abiding) which help Enlightening Beings to fulfill their great vows: According to the Flower Adornment Sutra, Chapter 18, there are ten principles (abiding) which help Enlightening Beings to fulfill their great vows. When Enlightening Beings fulfill these vows, they will attain ten inexhaustible treasuries. First, never wearying in mind. Second, preparing great adornments. Third, remembering the superlative will power of enlightening beings. Fourth, when hearing about the Buddha-lands, vowing to be born in them all. Fifth, keep their profound determination everlasting. Sixth, vowing to develop all living beings fully. Seventh, staying through all ages without considering it troublesome. Eighth, accepting all suffering without aversion. Ninth, having no craving or attachment to any pleasures. Tenth, always diligently protecting the unexcelled teaching. Ten pure vows of Enlightening Being: According to the Flower Adornment Sutra, Chapter 18, there are ten pure vows of Enlightening Beings. Vow to develop living beings to maturity, without wearying. Vow to fully practice all virtues and purify all worlds. Vow to serve the enlightened, always engendering honor and respect. Vow to keep and protect the true teaching, not begrudging their lives. Vow to observe with wisdom and enter the lands of the Buddhas. Vow to be of the same essence as all Enlightening Beings. Vow to enter the door of realization of Thusness and comprehend all things. Vow that those who see them will develop faith and all be benefited. Vow to stay in the world forever by spiritual power. Vow to fulfill the practice of Universal Good and master the knowledge of all particulars and all ways of liberation. Ten kinds of unimpeded function relating to vows: According to the Flower Adornment Sutra, Chapter 38, make the vows of all Enlightening Beings their own vows. Manifest themselves attaining enlightenment by the power of the vow of attaining of enlightenment of all Buddhas. Attain supreme perfect enlightenment themselves in accordance with the sentient beings they are teaching. Never end their great vows, throughout all eons, without bounds. Detaching from the body of discriminating consciousness and not clinging to the body of knowledge, they manifest all bodies by free will. Give up their own bodies to fulfill the aspirations of others. Edify all sentient beings without giving up their great vows. Cultivate the deeds of Enlightening Beings in all ages, yet their great vows never end. Manifest the attainment of true enlightenment in a minute point (a pore), pervade all Buddha-landsby the power of vowing, and show this to each and every sentient beings in untold worlds. Explain a phrase of teaching, throughout all universes, raising great clouds of true teaching, flashing the lightning of liberation, booming the thunder of truth, showering the rain of elixir of immortality, fulfilling all sentient beings by the power of great vows. III. Bodhisattvas’ Special Vows:

Special vow, as the forty-eight of Amitabha, or the twelve of Yao- Shih-Fo (Bhaisajya), as contrast with general vows taken by all Bodhisattvas. According to the Mahayana-sutralankara, vow is both the cause and the result of the Thought of Enlightenment. The production of the Thought of Enlightenment is possible even through paying homage to the Buddha at a stupa, whereas it is obligatory for one to meet a Buddha in order to make the formal Resolve. A Bodhisattva must have the following eight conditions to fulfill his Resolve: First, the aspirant should be a human being. Second, the aspirant should be a male. Third, the aspirant should have sufficiently developed spiritually to become an Araht in this very life. Fourth, the aspirant should be a recluse at the time of the declaration. Fifth, the aspirant should make the resolution personally before a statue of Buddha. Sixth, the aspirant should possess the jhanas. Seventh, the aspirant should be prepared to sacrifice even his life. Eighth, the resolution has to be absolutely firm.

Forty-Eight Amitabha Vows: The forty-eight vows of Amitabha that he would not enter into his final nirvana or heaven, unless all beings share it. The vows which Amitabha Buddha made while still engaged in Bodhisattva practice as Bodhisattva Dharmakara. According to Longer Amitabha Sutra, Bodhisattva Dharmakara wished to create a splendid Buddha land in which he would live when he attained Buddhahood. Also according to Amitabha Sutra (The Sutra of Infinite Life), Amitabha Buddha is foremost. This is because of the power of his vows. This power is so great that when you singlemindedly recite “Nam Mo Amitabha Buddha,” after death you can be reborn in the Western Pure Land, and become a Buddha from there. All you need to do is recite the Buddha’s name. These are original vows of Dharmakara, the would-be Buddha, or even to Sakyamuni Buddha himself, is fully expressed in the forty-eight vows in the text. Vows numbered 12 and and 13 refer to the Infinite Light and the Infinite Life.

“If he cannot get such aspects of Infinite Light and Life, he will not be a Buddha.” If he becomes a Buddha he can constitute a Buddha Land as he likes. A Buddha, of course, lives in the ‘Nirvana of No Abode,’ and hence he can live anywhere and everywhere. His vow is to establish the Land of Bliss for the sake of all beings. An ideal land with adornments, ideal plants, ideal lakes for receiving all pious aspirants.

The eighteenth vow which is regarded as most important, promises a birth in His Land of Bliss to those who have a perfect reliance on the Buddha, believing with serene heart and repeating the Buddha’s name. The nineteenth vow promises a welcome by the Buddha himself on the eve of death to those who perform meritorious deeds. The twentieth vow further indicates that anyone who repeats his name with the object of winning a rebirth in His Land will also be received. First, I shall not attain supreme enlightenment if there would still be the planes (realms)

of hell-dwellers, hungry ghosts, and animals in my land (When I become a Buddha, if, in my land, there are still the planes of hell-dwellers, hungry ghosts, or animals, I will not ultimately take up supreme enlightenment). Second, I shall not attain supreme enlightenment if any sentient beings, especially the devas and humans from my land would fall to the three miserable planes (realms) of existence in other lands. Third, I shall not attain supreme enlightenment if the sentient beings, especially the devas and humans in my land would not be endowed with a complexion of genuine gold. Fourth, I shall not attend supreme enlightenment if there would be such distinctions as good and ugly appearances among the sentient beings in my land, especially among the devas and humans. Fifth, I shall not attain supreme enlightenment if any sentient beings in my land, especially the devas and humans, would fail to achieve the power to remember the past lives of himself and others, even events that happened hundreds of thousands of millions of billions of myriads of kalpas ago. Sixth, I shall not attain supreme enlightenment if any sentient beings in my land, especially the devas and humans, would not be endowed with the deva-eye, enabling him to see hundreds of thousands of millions of billions of myriads of Buddha-lands. Seventh, I shall not attain supreme enlightenment if any sentient beings in my land, especially the devas and humans, would fail to obtain the deva-ear, enabling him to hear the Dharma expounded by another Buddha hundreds of thousands of millions of billions of myriads of leagues away. Eighth, I shall not attain supreme enlightenment if any sentient beings in my land, especiall the devas and humans, would not be endowed with the power of knowing others’ minds, so that he would not know the mentalities of the sentient beings in hundreds of thousands of millions of billions of myriads of other Buddha-lands.

Ninth, I shall not attain supreme enlightenment if any sentient beings in my land, especially the devas and humans, would fail to achieve the perfect mastery of the power to appear anywhere at will, so that he would not be able to traverse hundreds of thousands of millions of billions of myriads of Buddha-lands in a flash of thought. Tenth, I shall not attain supreme enlightenment if any sentient beings in my land, especially the devas and humas, would entertain even a single the notion of “I” and “mine.” Eleventh, I shall not attain supreme enlightenment if any sentient beings in my land, especially the devas and humans, would not certainly achieve supreme enlightenment and realize great nirvana. Twelfth, I shall not attain supreme enlightenment if my light would be so limited as to be unable to illuminate hundreds of thousands of millions of billions of myriads (or any number) of Buddha-lands. Thirteenth, I shall not attaint enlightenment if my life span would be limited to even hundreds of thousands of millions of billions of myriads of kalpas, or any countable number of kalpas.

Fourteenth, I shall not attain supreme enlightenment if anyone would be able to know number of Sravakas in my land. Even if all sentient beings and Pratyeka-buddhas in a billion-world universe exercised their utmost counting power to count together for hundreds of thousands of years, they would not be able to know it. Fifteenth, I shall not attain supreme enlightenment if any sentient beings in my land would have a limited life span, except those who are born due to their vows. Sixteenth, I shall not attain supreme enlightenment if any sentient beings in my lands, especially the devas and humans, would have a bad reputation. Seventeenth, I shall not attain supreme enlightenment if my land would not be praised and acclaimed by inumerable Buddhas in countless Buddha-lands. Eighteenth, when I realize supreme enlightenment, there will be sentient beings in the Buddha-lands who, after hearing my name, dictate their good roots to be born in my land in thought after thought. Even if they had only ten such thoughts, they will be born in my land, except for those who have performed karmas leading to Uninterrupted Hell and those who speak ill of the true Dharma or saints. If this would not be the case, I shall not attain enlightenment. Nineteenth, when I become a Buddha, I shall appear with an assembly of monks at the deathbeds of sentient beings of other Buddha-lands who have brought forth bodhicitta, who think of my land with a pure mind, and who dedicate their good roots to birth in the Land of Utmost Bliss. I shall not attain supreme enlightenment if I would fail to do so. Twentieth, when I become a Buddha, all the sentient beings in countless Buddha-lands, who, having heard my name and dedicated their good roots to be born in the Land of Utmost Bliss, will be born there. Otherwise, I shall not attain supreme enlightenment.

Twenty-first, I shall not attain supreme enlightenment if any bodhisattva in my land would fail to achieve the thirty-two auspicious signs. Twenty-second, I shall not attain supreme enlightenment if any Bodhisattvas in my land on their way to great bodhi would fail to reach the stage of being only one lifetime away from Buddhahood. This excludes those Bodhisattvas with great vows who wear the armor of vigor for the sake of sentient beings; who strive to do beneficial deeds and cultivate great nirvana; who perform the deeds of a Bodhisattva throughout all Buddha-lands and make offerings to all Buddhas, the Tathagatas; and who establish as many sentient beings as the sands of the Ganges in supreme enlightenment. This also excludes those who seek liberation by following the path of Samantabhadra, devoting themselves to Bodhisattvas’ practices even more than those who have attained the stage of being only one lifetime away from Buddhahood. Twenty-third, I shall not attain supreme enlightenment if the Bodhisattvas in my land would not, by the awesome power of the Buddha, be able to make offerings to countless hundreds of thousands of millions of billions of myriads of Buddhas in other Buddha-lands every morning return to their own land before mealtime. Twenty-fourth, I shall not attain supreme enlightenment if the Bodhisattvas in my land would not possess every variety of offering they need to plan good roots in various Buddha-lands. Twenty-fifth, I shall not attain supreme enlightenment if the Bodhisattvas in my land would not be skilled in expounding the essence of the Dharma in harmony with all-knowing wisdom. Twenty-sixth, I shall not attain supreme enlightenment if the Bodhisattvas in my land would not have enormous strength of a Narayana. Twenty-seventh, when I become a Buddha, no one will be able to describe completely the articles of adornment in my land; even one with the deva-eye will not be able to know all their varieties of shape, color, and brillance. If anyone could know and describe them all, I shall not attain supreme enlightenment. Twenty-eighth, I shall not attain supreme enlightenment if in my land there would be Bodhisattvas with inferior roots of virtue who could not know the numerous kinds of trees, four hundred thousand leagues high, which will abound in my land. Twenty-ninth, I shall not attain supreme enlightenment if those sentient beings in my land who read and recite sutras and explain them to others would not acquire superb eloquence.

Thirtieth, I shall not attain supreme enlightenment if any Bodhisattva in my land would be unable to achieve limitless eloquence. Thirty-first, when I become a Buddha, my land will be unequaled in brightness and purity; it will clearly illuminate countless, numberless Buddha-lands, inconceivable in number, just as a clear mirror reveals one’s features.

If this would not be so, I shall not attain supreme enlightenment.

Thirty-second, when I become a Buddha, there will be inumerable kinds of incense on land and in air within the borders of my land, and there wil be hundreds of thousands of millions of billions of myriads of precious censers, from which will rise the fragrance of the incense, permeating all of space. The incense will be superior to the most cherished incense of humans and gods, and wil be used as an offering to Tathagatas and Bodhisattvas. If this would not be the case, I shall not attain supreme enlightenment. Thirty-third, when I become a Buddha, sentient beings in countless realms, inconceivable and unequaled in number, throughout the ten directions who are touched by the awesome light of the Buddha will feel more secure and joyful in body and mind than other humans or gods. Otherwise, I shall not attain supreme enlightenment. Thirty-fourth, I shall not attain supreme enlightenment If Bodhisattvas in countless Buddha-lands, inconceivable and unequaled in number, would not realize the truth of non-arising and acquire dharanis after they hear my name. Thirty-fifth, when I become a Buddha, all the women in numberless Buddha-lands, inconceivable and unequaled in number, who, after hearing my name, acquire pure faith, bring forth bodhicitta, and are tired of the female body, will rid themselves of the female body in their future lives. If this would not be the case, I shall not attain supreme enlightenment (I refuse to enter into final nirvana or final joy until every woman who calls on my name rejoices in enlightenment and who, hating her woman’s body, has ceased to be reborn as a woman). Thirty-sixth, I shall not attain supreme enlightenment if Bodhisattvas in countless Buddha-lands, inconceivable and unequaled in number, who attain doctrine of non-arising after hearing my name would fail to cultivate superb, pure conduct until they attain great bodhi. Thirty-seventh, I shall not attain supreme enlightenment if, when I become a Buddha, humans and gods would not pay homage to all the Bodhisattvas of numberless Buddha-lands who, after hearing my name, prostrate themselves in obeisance to me and cultivate the deeds of Bodhisattva with a pure mind. Thirty-eighth, when I become a Buddha, sentient beings in my land will obtain the clothing they need as soon as they think of it, just as a man will be spontaneously clad in a monastic robe when the Buddha says, “Welcome, monk!” If this would not be the case, I shall not attain supreme enlightenment. Thirty-ninth, I shall not attain supreme enlightenment if any sentient beings in my land would not at birth obtain the necessities of life and become secure, pure, and blissful in mind, like a monk who has ended all defilements. Fortieth, when I become a Buddha, if sentient beings in my land wish to see other superbly adorned, pure Buddha-lands, these lands will immediately appear to them among the precious trees, just as one’s face appears in a clear mirror. If this would not be the case, I shall not attain supreme enlightenment. Forty-first, I shall not attain supreme enlightenment if any sentient beings in any other Buddha-lands, after hearing my name and before attaining bodhi, would be born with incomplete organs or organs restricted in function. Forty-second, when I become a Buddha, any Bodhisattva in any other Buddha-lands, after hearing my name, will be able to know distinctly the name of superb samadhis. While in remaining in samadhi, they will be able to make offerings to countless, numberless Buddhas, inconceivable and unequaled in number, in a moment, and will be able to realize great samadhis instantly. If this would not be the case, I shall not attained supreme enlightenment. Forty-third, I shall not attain supreme enlightenment if, when I become Buddha, any Bodhisattva in any other Buddha-lands who has heard my name would not be born in a noble family after death. Forty-fourth, I shall not attain supreme enlightenment if when become a Buddha, any Bodhisattva in any other Buddha-lands would not immediately cultivate the Bodhisattva practices, become purified and joyful, abide in equality, and possess all good roots after he hears my name. Forty-fifth, when I become a Buddha, Bodhisattvas in other Buddha-lands will achieve the Samadhi of Equality after hearing my name and will, without regression, abide in this samadhi and make constant offerings to an inumerable, unequaled number of Buddhas until those Bodhisattvas attain bodhi. If this would not be the case, I shall not attain supreme enlightenment. Forty-sixth, I shall not attain supreme enlightenment if Bodhisattvas in my land would not hear at will the Dharma they wish to hear. Forty-seventh, I shall not attain supreme enlightenment if, when I become a Buddha, any Bodhisattva in any other Buddha-lands would regress from the path to supreme enlightenment after he hears my name. Forty-eighth, I shall not attain supreme enlightenment if, when I become a Buddha, any Bodhisattva in any other Buddha-lands would not acquire the first, the second or the third realization as soon as he heard my name, or would not instantly attain nonregression with regard to Buddha-Dharmas.

The Twelve Great Vows of Avalokitesvara Bodhisattva: Bodhisattva Avalokitesvara can be described as a single moon in the sky appears in ten thousand rivers and lakes. From the oceans to the tiniest dewdrops, wherever there is limpid water, the moon appears. However, if the water is turbid or muddy, the image of the moon will be blurred or hidden. Our Mind-Nature is similar to the water. If sentient beings concentrate singlemindedly on the Bodhisattva Avalokitesvara, She employs all kinds of expedients, favorable and unfavorable, hidden or overt, to bring them benefits. If, on the other hand, the cultivator is not utterly sincere and singleminded in his recitation, his mind-water will be turbid and it will be difficult for him to obtain a response. Moreover, Bodhisattva Avalokitesvara's methods are boundless and all-encompassing. She preaches every kind of method to teach and transform sentient beings in accordance with their individual capacities and nature, without insisting on any particular Dharma method. Therefore, Her approach is called “Universal Door.” Besides, she also has twelve specific vows to save sentient beings. The First Great Vow: Namo, the Greatly Enlightened, well known for great spiritual freedom, the Avalokitesvara Tathagata’s vow of immense propagation.

The Second Great Vow: Namo, single-minded in liberation, Avalokitesvara Tathagata’s vow to often dwell in Southern Ocean. The Third Great Vow: Namo, the dweller of Saha World, the Underworld, Avalokitesvara Tathagata’s vow to follow the prayer sounds of sentient beings to alleviate pains and sufferings. The Fourth Great Vow: Namo, the destroyer of evil spirits and demons, Avalaokitesvara Tathagata’s vow to eliminate dangers. The Fifth Great Vow: Namo, the holy water bottle and willow branch, Avalokitesvara Tathagata’s vow to provide comfort and purification of sentient beings’ minds with sweet holy water. The Sixth Great Vow: Namo, the greatly compassionate and forgiving Avalkitesvara Tathagata’s vow often to carry out conducts with complete fairness and equality. The Seventh Great Vow: Namo, in all times without abandonment, Avalokitesvara Tathagata’s vow to try to eliminate the three realm. The Eighth Great Vow: Namo, Potala Mountain, essential to worship, Avalokitesvara Tathagata’s vow to break from the bondage of shackles and chains to find liberation. The Ninth Great Vow: Namo, the creator of the dharma-vessel traveling the ocean of sufferings, Avalokitesvara Tathagata’s vow to rescue and aid all sentient beings. The Tenth Great Vow: Namo, the holder of flags and parasols, Avalokitesvara Tathagata’s vow to protect and deliver sentient beings to the Western Pure Land. The eleventh Great Vow:

Namo, the world of the Infinite Life Buddha, Avalokitesvara Tathagata’s vow to have Amitabha Buddha give the prophecy of Buddhahood. The Twelfth Great Vow: Namo, the incomparable adorning body in the three worlds, Avalokitesvara Tathagata’s vow to complete the twelve vows to rescue sentient beings.

Bodhisattva Samantabhadra’s Ten Vows: According to the Lotus Sutra, Chapter Universal Door, there are ten vows of Bodhisattva Samantabhadra. First is to worship and respect all Buddhas: By the vow to pay reverence to all the Buddhas is meant that a Bodhisattva will pay reverence to an inconceivable number of Buddhas in the past, present and future with his pure body, speech and mind. He will salute every one of them without feeling fatigue until the end of the universe. Second is to make praise to The Thus Come Ones: By the vow to praise all the Tathagatas is meant that a Bodhisattva will always praise an innumerable number of Tathagatas in the past, present and future. A Bodhisattva will present himself before each one of these Buddhas with a deep understanding and a clear perception. The ocean of merits of the Tathagata will then be praised with an exquisite and eloquent tongue, each tongue expressing a sea of inexhaustible voices, and each voice articulating a sea of words in every form possible. A Bodhisattva will go on to praise the Buddhas without feeling fatigue and without cessation until the end of the world. Third is to practice profoundly (vastly) the giving offerings: To cultivate the giving of offerings, by the vow to make all kinds of offerings to the Buddhas is meant that a Bodhisattva will always make offerings to an inconceivable number of Buddhas in the past, present, and future. The offering consists of flowers, wreaths, music, umbrellas, garments, and all kinds of incense and ointment, and many other things, and all these offerings in such a large quantity as is equal to clouds or to a mountain. A Bodhisattva will also burn before every one of the innumerable Buddhas all sorts of oil in such a measure as compares to an ocean. But of all the offerings one could thus make to a Buddha the best is that of the Dharma, which is to say, disciplining oneself according to the teaching, benfitting all beings, accepting all beings, suffering pains for all beings, maturing every root of goodness, carrying out all the works of a Bodhisattva, and at the same time not keeping himself away from the thought of enlightenment. The material offerings, no matter how big, are not equal even to an infinitesimal fraction of the moral offerings (dharmapuja), because all Buddhas are born of moral offerings, because these are the true offerings, because the practicing of the Dharma means the perfection of an offering one could make to a Buddha. A Bodhisattva will continuously make offerings to every one of the innumerable Buddhas without feeling fatigue. Fourth is to repent and reform all karmic hindrances (faults): The vow to repent all one’s own sins (committed by oneself) and thereby to get rid of one’s karma-hindrance is necessary because whatever sins committed by us are due to our greed, anger, and ignorance done by the body, speech, and mind. Now we make full confession and repent. According to the Buddha, all these sins, if they were really substantial, are thought to have filled the universe to its utmost ends and even over-flowing. Now a Bodhisattva vows to repent without reserve from the depth of his heart, vowing that such sins will never be committed again by him, for from now on, he will always abide in the pure precepts amass every sort of merit. And of this he will never get tired even to the end of the world. Fifth is to rejoice and follow in merit and virtue: Compliantly rejoice in merit and virtue. by the vow to rejoice and follow the merit and virtue is meant that a Bodhisattva should always be in sympathy with all beings for whatever good things they think, or feel, or do. All the Buddhas had gone through untold hardships before they attained full enlightenment.

Since their first awakening of the thought of enlightenment, they never hesitated to accumulate all the merit that tended towards the attainment of the goal of their life, they never raised a thought of egotism even when they had to sacrifice their life and all that belonged to them. Now a Bodhisattva vows to feel a sympathetic joy for all these doings of the Buddhas. He does this not only with the Buddhas, but for every possible deed of merit, however significant, executed by any being in the path of existence, of any class of truth-seekers. A Bodhisattva with this vow will never be tired of putting it into practice till the end of the world. Sixth is to request that the Dharma wheel be turned: Request the turning of the Dharma Wheel, by the vow that a

Bodhisattva will ask every one of the inconceivable number of Buddhas to revolve the Wheel of the Dharma, without feeling tired and without cease until the end of the world. Seventh is to request that the

Buddha remain in the world: Request the Buddhas dwell in the world.

A Bodhisattva vows to ask every one of the inconceivable number of Buddhas not to enter into Nirvana if any is so disposed. He will ask this even of any Bodhisattvas, Arhats, Sravakas, or Pratyekabuddhas; for he wishes these superior beings to continue to live in the world and keep on benefitting all beings. He will keep requesting this until the end of the world. Eighth is to follow the Buddha’s teaching always: Follow the Buddhas in study. A Bodhisattva vows to learn from the life of a Buddha who in this Saha World ever since his awakening of the thought of enlightenment have never ceased from exercising himself ungrudgingly, not even sparing his own life, for the sake of universal salvation. His reverential attitude towards the Dharma had been such as to make paper of his skin, a brush of his bones, and ink of his blood wherewith he copied the Buddhist sutras to the amount of Mount Sumeru. He cared not even for his life, how much less much less for the throne, for the palaces, gardens, villages, and other external things! By practicing every form of mortification he finally attained supreme enlightenment under the Bodhi-tree. After this, he manifested all kinds of psychical powers, all kinds of transformations, all aspects of the Buddha-body, and placed himself sometimes among Bodhisattvas, sometimes among Sravakas, and Pratyekabuddhas, sometimes among Kshatriyas, among Brahmans, householders, lay-disciples, and sometimes among Devas, Nagas, human beings, and non-human-beings. Whenever he has found, he preached with perfect eloquence, with a voice like thunder, in order to bring all beings into maturity according to their aspirations. Finally, he showed himself as entering into Nirvana. All these phases of the life of a Buddha, the Bodhisattva is determined to learn as models for his own life. A Bodhisattva should always follow the Buddha’s teaching without feeling tired, until the end of the world. Ninth is to constantly accord with all living beings: To forever accord with living beings. In this universe, life manifests itself in innumerable forms, each one differing from another in the way of its birth, in form, in the duration of life, in name, in mental disposition, in intelligence, in aspiration, in inclination, in demeanor, in garment, in food, in social life, in the mode of dwelling, etc. However, no matter different they are, the Bodhisattva vows to live in accordance with the laws that govern everyone of these beings in order to serve them, to minister to their needs, to revere them as his parents, as his teachers, or Arahts, or as Tathagatas, making no distinction among them in this respect. If they are sick, he will be a good physician for them; if they go astray, he will show them the right path; if they are sunk in poverty, he will supply them with a treasure; thus uniformly giving benefits to all beings according to their needs, because a Bodhisattva is convinced that by serving all beings, he is serving all the Buddhas, that by revering all beings, by making them glad, he is revering and gladdening all the Buddhas. A great compassion heart is the substance of Tathagatahood and it is because of all beings that this compassionate heart is awakened, and because of this compassionate heart the thought of enlightenment is awakened, and because of this awakening supreme enlightenment is attained. A Bodhisattva vows to forever accord with all beings without feeling tired until the end of the world. Tenth is to transfer all merit and virtue universally: To universally transfer all merit and virtue. Whatever merits the Bodhisattva acquires by paying sincere respect to all the Buddhas and also by practicing all kinds of meritorious deeds as above mentioned, they will all be turned over to the benefits of all beings in the entire universe. He will thus turn all his merits towards making beings feel at ease, free from diseases, turn away from evil doings, practice all deeds of goodness, so that every possible evil may be suppressed and the right road to Nirvana be opened for the gods and men. If there be any beings who are suffering the results of their evil karma committed in the past, the Bodhisattva will be ready to sacrifice himself and bear the pains for the miserable creatures in order to release them from karma and finally make them realize supreme enlightenment. A Bodhisattva vows to transfer all merit and virtue universally without feeling tired until the end of the world.