Commentary: Venerable Master Hsuan Hua (宣化)
Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan
Vietnamese translation: Bhikshu Thích Minh Định
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Chapter 11 – Pure Conduct
What is pure? The body, speech, and mind—the three karmas—are pure. When the three karmas are pure, one is a sage; when they are not pure, one is an ordinary person. If the three karmas conform to the standard, that is good; if they do not, that is evil. First, let us discuss the ten evils of the three karmas; their opposites are the ten good deeds. This is something every Buddhist must understand and uphold. Hence: “Do no evil; do all good.” The body has three evils: killing, stealing, and sexual misconduct.
Killing means taking life. Why is there war in the world? Because killing has become so rampant. People slaughter one another: in a past life, you killed me; in this life, I kill you. Retribution goes round and round; the law of cause and effect never errs. The ancients said:
“For a thousand years, meat has simmered in the bowl;
Resentment runs deep as the sea, and hatred is hard to quell.
If you wish to know the calamities of war in this world,
Just listen at midnight to the sounds from the slaughterhouse.”
The Buddha said, “All sentient beings possess Buddha-nature and can all become Buddhas.” Seen in this light, killing a sentient being is tantamount to killing a Buddha. Therefore, Buddhism prohibits killing. It not only forbids killing but also encourages the releasing of living creatures, because all sentient beings were our six kinds of relatives in past lives. If no one killed or ate meat, the world would surely be at peace. When people live peacefully with one another and treat one another with compassion, the world becomes a Pure Land here on earth.
Theft: Taking something without permission is called stealing; taking possession of another’s property is called theft. People in ancient times were upright and honest, meaning: “They would not give another person a single blade of grass, nor take a single blade of grass from another.” This was how they maintained their integrity, a manifestation of purity and detachment.
Sexual misconduct: From beginningless kalpas until now, the mind of sexual desire has not been easy to purify. The Śūraṅgama Sūtra says:
“If the mind of lust is not eliminated, one cannot transcend the dust.” That is to say: If the lustful mind is not eliminated, one cannot escape the afflictions of the mundane world.
If lustful thoughts are not cut off, yet one wishes to cultivate the Way, one cannot succeed. It is like “cooking sand to make rice”—there is no such thing. Practitioners must certainly purify the mind and curb desire, sever desire and eliminate attachment; only then can one speak of true purity, and only then will the three karmic actions be free of faults. Thus: “The body is without fault, the mouth is without fault, and the mind is without fault.” These are the first three of the eighteen distinct dharmas.
There are four evils of the mouth: lying, frivolous speech, divisive speech, and verbal abuse.
Lying means saying what is untrue—saying something happened when it did not, or saying it did not happen when it did; it is false and untrue.
Frivolous speech means saying impure things, enjoying talk about men and women, sometimes speaking them aloud and sometimes writing them down, causing people’s thoughts to wander.
Verbal abuse means enjoying insulting others, opening one’s mouth to harm people and cause them affliction.
Divisive speech means driving people apart and causing misunderstandings between two sides. Those who make a practice of stirring up discord will certainly fall into hell. Most of the evil karma we create is created through karma of speech. Hence the saying:
“Illness enters through the mouth;
Misfortune comes out through the mouth.”
This is a very sound remark, and it also speaks to the experience of practicing acupuncture.
There are three karmic actions of the mind: greed, anger, and delusion.
Greed: This means craving. Greed knows no contentment; the more, the better, and it is never satisfied. Those who are never satisfied are often anxious and sorrowful; those who know contentment are joyful. People in the world either crave fame and wealth or crave food and sex. Everyone has their own ambitions; this is greed wreaking havoc in the mind. In the end, they may be ruined and disgraced, or their country may fall and their family be lost.
Anger: This means resentment and hatred; it also means losing one’s temper. When greed is not satisfied, anger arises. Hence the saying:
When a single thought of anger arises,
Eighty thousand gates of obstruction open.
One must know that the great fire of ignorance can burn down the forest of merit. Practitioners should remember that they must not get angry, but must cultivate the practice of patience. To endure what others cannot endure—that is the duty of a practitioner.
Delusion: This means foolish ignorance, and also deluded thoughts arising from an ignorant mind. One should not indulge in fantasies, yet fantasize; one cannot attain something, yet wants to attain it. For example, someone who loves admiring flowers thinks, “May beautiful flowers make every morning lovely.” Someone who loves looking at the moon thinks, “With the moon so bright, why shouldn’t it be full every night?” Someone who loves drinking wine thinks, “May all the spring water turn into wine.” Someone who loves spending money thinks, “If only every leaf in the forest would turn into money.” These are all the deluded fantasies of foolish people.
The text of the Great Repentance says:
The evil deeds we committed in the past
All arose from beginningless greed, anger, and delusion.
They arose through speech and thought;
For all of them, I now repent.
Repent sincerely; only then can the three karmas be purified. Therefore, practitioners must diligently cultivate morality, concentration, and wisdom, and eliminate greed, anger, and delusion. This is the fundamental method of practice.
Conduct is expressed through one’s actions. Every day, one must reflect: Were the things done that day pure? If they were pure, one must strive to make them even purer. If they were not pure, one must correct one’s faults and renew oneself. Hence the saying:
“If you can renew yourself one day,
renew yourself day after day,
and renew yourself again each day.”
That is to say, if we wash away the dirt and defilements to purify ourselves today, then from now on we must purify ourselves day after day, continuing without cease. Not only must the body be pure, but the mind must also be pure. We practitioners must keep our body and mind free of afflictions; this is also the purification of the three karmas.
The Fourth Patriarch of the Western Heavens, the Venerable Upagupta, was taught by his master to reflect each day and keep track with small black and white stones. Whenever an unwholesome thought arose, he would put down a black stone; whenever a wholesome thought arose, he would put down a white stone. At first there were many more black stones than white ones. Gradually, the numbers became equal. After seven days, he saw only white stones and no black ones. This is a method for cultivating pure conduct.
This Chapter on Pure Conduct is a Dharma-door practiced by Bodhisattvas, and also a Dharma-door for us to practice and uphold. Earlier, the gateway of faith and understanding was discussed; now, the gateway of practice and realization is being discussed. If one has faith and understanding but does not practice, one will not realize the fruit. Buddhism emphasizes putting the teachings into practice and taking one’s own body as the standard. One must truly practice in accordance with the Dharma. As much as one knows, so much should one practice! Thus, “knowing and practicing are one”: only when one knows through one’s own body does one truly practice, and only through true practice does one truly know. Practitioners must give importance to putting the teachings into practice. If they focus on theory, they may speak so eloquently that flowers fall from the heavens and lotuses spring up from the earth, but if they do not practice, they are like someone describing delicious dishes without eating them—in the end, they gain no benefit at all.
This is the eleventh chapter of the Flower Garland Sutra, and is therefore called “The Eleventh Chapter: Pure Practices.”
At that time, Bodhisattva Wisdom Chief asked Bodhisattva Mañjuśrī, saying:
Commentary: While the Pure Practices Chapter was being expounded, the great Bodhisattva Wisdom Chief, representing the assembly, turned to Bodhisattva Manjushri to request the Dharma. How can sentient beings be enabled to understand the Dharma practices for cultivation? How can one attain the bodhisattva stages? How does this chapter set forth twenty verses? It is divided into eleven sections, each with ten verses. “Ten” represents the principle of layers upon layers, boundlessly endless and endlessly layered. The Avataṃsaka Sutra is precisely this principle: a realm of perfect interfusion without obstruction, unobstructed perfect interfusion, which could be spoken of throughout all future ages without ever exhausting it. Why? Because it is boundlessly endless, endlessly layered. This chapter contains one hundred and forty-one vows. Every vow is practiced for the sake of sentient beings. All Buddhists should make vows and practice in accordance with them. Set a definite goal and carry it through from beginning to end, and you will achieve success very soon. I hope everyone will pay special attention to this point.
O disciples of the Buddha! How does a Bodhisattva attain faultless actions of body, speech, and mind? How does a Bodhisattva attain non-harming actions of body, speech, and mind? How does a Bodhisattva attain actions of body, speech, and mind that cannot be assailed? How does a Bodhisattva attain indestructible actions of body, speech, and mind? How does a Bodhisattva attain irreversible actions of body, speech, and mind? How does a Bodhisattva attain unshakable actions of body, speech, and mind? How does a Bodhisattva attain supremely excellent actions of body, speech, and mind? How does a Bodhisattva attain pure actions of body, speech, and mind? How does a Bodhisattva attain undefiled actions of body, speech, and mind? How does a Bodhisattva attain actions of body, speech, and mind guided by wisdom?
Commentary: What is being asked? This is asking what causes should be planted and what fruits can be attained. Those great Bodhisattvas of the Dharma body jointly raise questions about the Dharma in order to reveal the principle of cause and effect. Bodhisattva Wisdom Chief possesses great wisdom, and so is the leader of wisdom. He asks Bodhisattva Manjushri ten questions: How can one attain purity of the three karmas? Buddhist! Please be compassionate.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind is free from faults? They must diligently cultivate morality, concentration, and wisdom; then the karma of body, speech, and mind will be free from faults. They must eliminate greed, anger, and delusion; then the three karmas will be pure. This is the method by which Bodhisattvas attain freedom from faults in the three karmas of body, speech, and mind.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind is not harmed? They must use the three qualities of steadfastness, sincerity, and constancy as their foundation. With a steadfast mind, a sincere mind, and a constant mind, they will not be harmed by defilements, and the karma of body, speech, and mind will naturally be pure. When Bodhisattvas cultivate the Way, they must be careful and vigilant, always paying attention: they must do no evil and vow to do all that is good.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind cannot be violated? The harm mentioned above comes from external forces that destroy. Here, violation means destruction caused by internal conditions, leading one to break the precepts through the three karmas. Therefore, one must carefully uphold the precepts. Otherwise, if one breaks the precepts, the karma of body, speech, and mind will not be pure.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind cannot be destroyed? If the three karmas are cultivated to be like vajra, then no matter what circumstances arise, they cannot be destroyed. This means cultivating meditative concentration: once one has concentration, one is not turned by circumstances, but can instead turn circumstances. In short, if the mind does not waver, the three karmas will be pure.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind does not regress? Whatever Dharma door one cultivates, one must persevere from beginning to end; one cannot develop a mind of regression halfway through. One must have an indomitable spirit of perseverance and not fall back in order to achieve anything. Some people resolve to cultivate the Way, but after only a few days, they develop a mind of regression. For example, they try practicing sleeping while sitting, find it uncomfortable, and think it would be better to lie down and sleep. This is developing a mind of regression.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind cannot be shaken? If they cultivate the three karmas until they are firm and unshakable, then no matter what circumstances arise, they will not be shaken. In this way, they will not create evil karma.
As all Bodhisattvas cultivate the Way, how can they attain excellence in the karma of body, speech, and mind? Not only must they refrain from creating evil karma, but they must also develop superior wholesome merit and virtue—that is, do many things that benefit living beings, doing everything for their sake, and even give up their own happiness without regret.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind is pure? By eliminating defiled thoughts, they attain pure karma. Why is it not pure? Because of desire. If one cuts off desire and relinquishes attachment, the three karmas will naturally be pure.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind is not defiled? From beginningless kalpas until now, people have been harmed by defilement; therefore, their body, mouth, and mind are not pure. Day after day they are confused and deluded, never pure for even a moment. If they eradicate improper thoughts, the mind will become pure. Once the mind is pure, the three karmas will no longer be defiled.
As all Bodhisattvas cultivate the Way, how can they ensure that the karma of body, speech, and mind is guided by wisdom? Because they create evil karma, wisdom does not manifest before them; instead, they let a deluded mind take charge. Therefore, the karma of body, speech, and mind is not pure. If they let wisdom guide them, they will walk the great, bright, and righteous path, and the three karmas will be pure.
How does one attain completeness in place of birth, lineage, family, appearance, marks, mindfulness, wisdom, conduct, fearlessness, and enlightenment?
Commentary: Bodhisattva Wisdom Chief again asks Bodhisattva Manjushri ten questions in full. “Full” means complete and lacking nothing.
As a Bodhisattva cultivates the Way, how can they always be born in a great country where the Buddha-Dharma is present?
As a Bodhisattva cultivates the Way, how can they be born into a noble family rather than a poor and lowly one?
As a Bodhisattva cultivates the Way, how can they be born into a family that follows the True Dharma and practices Buddhism, rather than one that follows heterodox paths?
As a Bodhisattva cultivates the Way, how can they have a dignified and beautiful appearance rather than an ugly and unpleasant one?
As a Bodhisattva cultivates the Way, how can they attain the thirty-two auspicious marks and eighty admirable characteristics?
As a Bodhisattva cultivates the Way, how can they maintain right mindfulness without forgetting, with recollections of past lives present to them? That is, how can they hold right thoughts and right views, rather than deviant thoughts and wrong views?
As a Bodhisattva cultivates the Way, how can they attain true wisdom and become enlightened? A wise person has clear and penetrating knowledge and views, and skillfully understands worldly truths. A person without wisdom has no clear understanding and cannot practice in accordance with the Dharma.
As a Bodhisattva cultivates the Way, how can they become gentle and disciplined, and avoid faults in their practice?
As a Bodhisattva cultivates the Way, how can they attain complete fearlessness? That is, how can they have steadfast strength of resolve, be neither weak nor timid, and possess a spirit of great fearlessness?
As a Bodhisattva cultivates the Way, how can they attain complete enlightenment? They must cultivate the wisdom of Prajna, remain undefiled by worldly phenomena, and attain the Dharma that transcends the world; then they will become enlightened.
India is divided into four castes, with distinctions between the noble and the lowly. Ideas about caste are very important, and the boundaries are clearly drawn. The noble do not associate with the lowly. Even temples do not allow slaves and beggars to enter and pay their respects. People are treated unequally, so the lowly are looked down upon wherever they go.
According to the legend of Brahmanism, people were born from the Great Brahma King in four castes.
- The Brahmin class (priests) was born from the mouth of the Great Brahma.
- The Kshatriya class (nobility) was born from the shoulders of the Great Brahma.
- The Vaishya class (merchants) was born from the hips of the Great Brahma.
- The Shudra class (slaves) was born from the feet of the Great Brahma. Therefore, everyone wants to be born into a noble family, so they can enjoy privileges and be treated with respect wherever they go.
The Bodhisattva has four kinds of fearlessness:
- Fearlessness in Retaining All Dharmas: It gathers all dharmas and retains immeasurable meanings. One remembers and retains the Dharma without forgetting it, and teaches it in a great assembly without fear.
- Fearlessness in Knowing Beings’ Faculties: One knows the faculties and dispositions of sentient beings and teaches in a great assembly without fear.
- Fearlessness in Resolving Doubts: One skillfully answers questions and doubts, dispels false teachings, and teaches in a great assembly without fear.
- Fearlessness in Answering Challenges: When immeasurable sentient beings raise questions and challenges simultaneously, one answers them accordingly and skillfully dispels the assembly’s doubts. One teaches the Dharma in a great assembly without fear.
How does one attain superior wisdom, foremost wisdom, highest wisdom, most excellent wisdom, boundless wisdom, innumerable wisdom, inconceivable wisdom, incomparable wisdom, immeasurable wisdom, and ineffable wisdom?
Commentary: Bodhisattva Wisdom Chief again asked Bodhisattva Manjushri ten questions. “Wisdom” means wisdom. There is true wisdom and false wisdom. True wisdom is the wisdom of Prajna; this wisdom does only good and no evil. False wisdom is worldly cleverness and eloquence. Although intelligent, one may do good, but one may also do evil. The ten questions are:
- As Bodhisattvas practice, how can they attain superior wisdom?
- As Bodhisattvas practice, how can they attain foremost wisdom?
- As Bodhisattvas practice, how can they attain supreme wisdom?
- As Bodhisattvas practice, how can they attain the most excellent wisdom?
- As Bodhisattvas practice, how can they attain immeasurable wisdom?
- As Bodhisattvas practice, how can they attain innumerable wisdoms?
- As Bodhisattvas practice, how can they attain inconceivable wisdom?
- As Bodhisattvas practice, how can they attain peerless wisdom?
- As Bodhisattvas practice, how can they attain wisdom that cannot be measured?
- As Bodhisattvas practice, how can they attain wisdom that cannot be expressed in words?
Wait until we reach the sutra text, and there will be a detailed answer.
How does one attain the power of causes, the power of aspiration, the power of means, the power of conditions, the power of objects of focus, the power of faculties, the power of observation, the power of śamatha, the power of vipaśyanā, and the power of one’s own nature?
Commentary: Bodhisattva Wisdom Chief again asked Bodhisattva Manjushri ten questions about spiritual powers. Powers are the causes and conditions sufficient for attaining the Way. How should one practice in order to fulfill those causes and conditions for the Way? How does a Bodhisattva attain the spiritual lineage? The Treatise on the Summary says: “The perfuming of extensive learning and the nature of understanding unite within ālaya consciousness.” All noble ones take this wisdom as their cause.
– How does a Bodhisattva in practice attain supreme aspiration, great bodhi, and the causes and conditions for setting out on the path?
– How does a Bodhisattva in practice attain the power of skillful means? One must rely on six kinds of skillful means to develop compassion and wisdom. Hence, “cultivating compassion and wisdom together” is the fundamental practice. The six means are:
- Compassionate regard and care.
- Clearly understanding all actions.
- Delighting in the Buddha’s wondrous wisdom.
- Not abandoning birth and death.
- Remaining untainted in the cycle of transmigration.
- Bravely and diligently exerting oneself.
How does a Bodhisattva in practice attain the conditions of encouragement from virtuous friends?
How does a Bodhisattva in practice attain the sphere of contemplating compassion and wisdom?
How does a Bodhisattva in practice attain the five faculties and powers of faith, diligence, mindfulness, concentration, and wisdom?
How does a Bodhisattva in practice attain the power to skillfully distinguish and contemplate self and others, phenomena and principle, medicine and illness?
How does a Bodhisattva in practice attain the power of śamatha (calm abiding)?
How does a Bodhisattva in practice attain the power of vipaśyanā (insight)?
How does a Bodhisattva in practice attain the power to discern what should and should not be done?
Calm abiding means stillness; insight means contemplation. Together, they are calm abiding and insight. What is calm abiding? It is stopping ignorance and deluded thoughts, and stopping the mind’s lustful desires. When these are brought to a stop, wisdom arises. What is insight? It is examining whether ignorance and deluded thoughts remain, and whether lustful desire remains. If they do, one must certainly subdue them. An old poem says:
“All things, quietly contemplated, each attain their own nature;
The joys of the four seasons are shared with others.” All things must be contemplated in stillness; this is what is meant by śamatha and vipaśyanā. Through the practice of śamatha and vipaśyanā, one will clearly understand the principles governing all things. This is also the practice of “investigating things” spoken of by Confucian scholars. Investigating things means thoroughly seeking out their principles; it also means eliminating your desires for worldly things and returning to your own nature. In other words, eliminating worldly desires means returning to the source, understanding the mind, and seeing one’s nature. Only when wisdom arises can one cultivate the path. Put simply, this is the function of śamatha and vipaśyanā.
Stopping and contemplation are meditation. At the beginning of practice, “stillness” is stopping, and “reflection” is contemplation. When practice is perfected, “stillness” is concentration, and “reflection” is wisdom. Practicing stopping and contemplation is the Dharma method of the Tiantai school; practicing the Dharma method of meditation is the Chan school. In fact, all practitioners must practice both methods. It is just that these two schools emphasize one or the other.
Practicing stopping and contemplation can cause the blood vessels, the breath, thoughts, and awareness to cease. But one is not dead. The Great Learning says:
“When you know where to stop, you will then have stability.
With stability comes tranquility.
With tranquility comes peace.
With peace, you can deliberate.
Having deliberated, you can attain.”
What do you gain? Clarity. Clarity arises through contemplation; that is also what “the joys of all four seasons are shared with others” means. The four seasons are spring, summer, autumn, and winter. “All joys” means the greatest pleasure and delight. This is not something to monopolize and enjoy by oneself, but a joy to share with everyone. Hence, “rejoice together with the people”—this is true happiness.
A practitioner of stopping and contemplation must first completely put an end to all deluded thoughts and habitual tendencies; then wisdom will arise. By knowing all wholesome dharmas and contemplating all things, one can understand them clearly. Those who understand clearly will not act foolishly. The ancients said:
“Knowing contentment keeps one from disgrace.
Knowing when to stop keeps one from danger.”
If you know when you have enough, you will not be humiliated. If you do not know when you have enough, greed will arise in your mind. When you are greedy, you are often humiliated. Why? Because everyone is greedy. You compete for things and I try to take them, giving rise to a contentious mindset. When there is contention, there are winners and losers. The winner becomes arrogant, while the loser feels humiliated. If you know when you have enough, you will not be greedy or humiliated. Whatever you do, if you follow the rules, you will not be in danger. If you do not know when you have enough or when to stop, you will suffer humiliation and danger.
Those who practice stopping and contemplation must first put an end to the root of greed, then examine whether that root of greed still remains. Only after gaining strength in stopping and contemplation should they practice meditation and concentration; only then can they accomplish something. Stopping means refraining from doing evil; contemplation means doing good. We do not need to know too much in our practice. If we know too much, we will not practice; instead, we will misunderstand things. If we make a show of meditative practice with our lips, we may speak very well, but our actual practice will amount to nothing. That is of no use. It is like a tree that blossoms but bears no fruit: the flowers may be beautiful, but if it bears no real fruit, what good is that?
How is one skilled in the aggregates, the elements, the sense bases, dependent origination, the desire realm, the form realm, the formless realm, the past, the future, and the present?
Commentary: Bodhisattva Zhishou again asked Bodhisattva Manjushri ten questions about skillful practices; the fourth is skillful means.
How can a Bodhisattva cultivate and become adept with the five aggregates? The five aggregates are form, feeling, perception, formations, and consciousness. The Heart Sutra says: “The Bodhisattva Avalokiteshvara, deeply practicing the Prajnaparamita, clearly sees that the five aggregates are all empty and passes beyond all suffering and distress.” Avalokiteshvara is the name of the Bodhisattva Guanshiyin. We sentient beings are all emanations of Bodhisattva Avalokiteshvara. We must turn the light inward and reflect on Avalokiteshvara, observing whether we ourselves are at ease. To be at ease is to be a Bodhisattva; not to be at ease is to be an ordinary person. How can we become at ease? We must see through things and let go, without clinging to anything. That is being at ease. If we cannot see through things or let go, and cling to one thing and another, then we are not at ease. When we are not at ease, we run around wildly—sometimes up to heaven, sometimes down to hell—coming and going through the six paths of rebirth without a moment’s rest. To be at ease, we must practice the Dharma gate of the Prajnaparamita. Once we have great wisdom, we can reach the other shore and clearly see that the five aggregates are all empty. At that time: “Form is no different from emptiness; emptiness is no different from form. Form itself is emptiness; emptiness itself is form.”
“Feeling is no different from emptiness; emptiness is no different from feeling. Feeling itself is emptiness; emptiness itself is feeling.” The other three aggregates—perception, formations, and consciousness—are likewise. The skillful use of expedient means makes clear the principle that the five aggregates are all empty, enabling sentient beings to understand that the five aggregates are empty and do not truly exist.
How does a Bodhisattva cultivate skillfulness in the eighteen realms? The eighteen realms consist of the six sense faculties (eyes, ears, nose, tongue, body, and mind), the six sense objects (forms, sounds, smells, tastes, tangible objects, and mental objects), and the six consciousnesses (when the six faculties encounter the six objects, the six consciousnesses arise between them). The six faculties and six objects cause us to give rise to false thoughts. When the eyes see forms, the ears hear sounds, the nose smells scents, the tongue tastes flavors, the body feels contact, and the mind knows mental objects, the mind is moved by circumstances. Hence the saying:
“The eyes see forms, yet within there is nothing;
The ears hear worldly affairs, yet the mind is unaware.”
With cultivation of this kind, one can transform one’s states and attain freedom. If the eyes are not turned by form-dust, one will not cling greedily to beautiful forms. If the ears are not turned by sound-dust, one will not cling greedily to pleasing sounds. The same applies to the nose, tongue, body, and mind.
Attaining the first fruit of Arhatship is called “Entering the Stream”: entering the stream of the Dharma-nature of the sages, and going against the current of the six sense-objects followed by ordinary people. At that time, one is unmoved by forms, sounds, smells, tastes, tangible objects, and mental objects. Therefore, an ancient worthy said: “All day long it eats rice, yet it has never eaten a single grain of rice. All day long it wears clothes, yet it has never worn a single silk thread.” This means eating with no-mind and dressing with no-mind, without clinging to eating meals or wearing clothes—that is, not entering the realm of form, sound, smell, taste, touch, and mental objects.
How does a Bodhisattva cultivate and attain skillful understanding of the twelve sense bases? The twelve sense bases are the six faculties and the six objects. If one skillfully uses the twelve sense bases in cultivation, one will not be swayed by the six faculties and six objects, but will be able to transform them, and thus they can help bring one’s spiritual practice to completion. If one cannot make use of them, they will undermine one’s spiritual practice. It is like being skilled in the use of troops: one wins every battle. If one is unskilled in the use of troops, one loses every battle.
How does a Bodhisattva cultivate and attain skillful understanding of dependent origination? The arising of things through causes and conditions is dependent origination. One skillfully understands that all dharmas are fundamentally empty, with nothing whatsoever. One also understands that conventional names are not to be destroyed. Although they are conventional names, there is no need to destroy them; instead, one retains distinctions while discerning the true nature of all dharmas. Whatever arises through causes and conditions, one must explain by means of skillful expedient methods, so that living beings understand the principle of dependent origination.
How does a Bodhisattva cultivate and attain skillful understanding of the Desire Realm? The Desire Realm has craving, sexual desire, forms, and consciousness. It has six heavens: the Heaven of the Four Heavenly Kings, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Transformation, and the Heaven of Freely Enjoying Others’ Emanations. All beings in the Desire Realm have sexual desire. If one cuts off desire and eliminates attachment, one escapes the Three Realms.
How does a Bodhisattva cultivate and attain skillful understanding of the Form Realm? The Form Realm has forms and consciousness; that is, it is a world with visible forms. It has eighteen heavens, including the Four Dhyāna Heavens, the Heaven of No Thought, and the Five Pure Abodes. They all cultivate meditative concentration. The depth of their meditative practice serves as the measure, and they may ascend or descend accordingly.
How does a Bodhisattva cultivate and attain skillful understanding of the Formless Realm? The Formless Realm has only consciousness. If thoughts and consciousness are eradicated, one escapes the Three Realms and attains the status of a sage. The Formless Realm has the Four Heavens of Emptiness. Therefore:
“The Three Realms are not at peace; they are like a house on fire.” We practitioners must diligently cultivate precepts, concentration, and wisdom, eradicate greed, anger, and delusion, and thereby escape the burning house and attain the realm of Eternal Quiescent Light.
This verse makes a great deal of sense:
“The heavens of the Six Desire Realms all bear the five signs of decline;
Above the Third Dhyāna realm lies the calamity of wind.
Even if one cultivates all the way to the realm of Neither Perception nor Non-Perception,
It is still not as good as going to the Western Paradise.”
Beings in the six desire heavens also undergo birth and death. When their lifespan is nearing its end, five signs of decline appear: The flower garland on a celestial being’s head withers. The flower garlands worn by celestial beings are beautiful and never wither. But when their lifespan comes to an end, they wither naturally.
Their clothes become dirty: The clothes of celestial beings are very clean and never need washing. But when their lifespan comes to an end, dust and grime naturally appear on them.
Sweat appears beneath their arms: The bodies of celestial beings are pure and never sweat. But when their lifespan comes to an end, sweat naturally appears beneath their arms.
Their bodies give off a foul odor: Celestial beings uphold the Five Precepts, and so they give off a fragrant scent. But when their lifespan comes to an end, they give off a foul stench.
They no longer enjoy their seats: Celestial beings cultivate meditation and sit upright and composed. But when their lifespan comes to an end, karmic obstructions come to the fore and signs of decline appear, leaving them restless whether standing or sitting. They sit down, then get up; they stand up, then sit down again. After doing this many times, they die and are reborn according to their karma.
Although life in heaven is blissful, it is not the ultimate destination. We Buddhists should not hope to be reborn in heaven, because beings in heaven still undergo the cycle of rebirth and have not escaped the Three Realms. Even if one is reborn in the Third Dhyana Heaven, one is still subject to the calamity of great winds. Because the Third Dhyana Heaven is so blissful, it can easily cause people to lose their spiritual cultivation. Those who truly practice must leave this heaven and not cling to its pleasures. When the three great calamities arise, the great wind will sweep away the Third Dhyana Heaven, so it is not the ultimate destination either. Even cultivating to the highest heaven in the Three Realms—the Heaven of Neither Perception nor Non-Perception—is not the ultimate destination. It is better to focus wholeheartedly on reciting the Buddha’s name. With karma purified and afflictions emptied, one can be reborn in the Land of Ultimate Bliss, practice together with virtuous people, and together attain Buddhahood. Then, fulfilling one’s vow, one can return to save all sentient beings, help them leave suffering and attain happiness, and put an end to birth and death.
As Bodhisattvas cultivate the Way, how can they attain the skillful means of the past? The Buddhas of the past all used the Dharma-gate of skillful means to teach and transform all sentient beings.
As Bodhisattvas cultivate the Way, how can they attain skillful means for the future? The Buddhas of the future will also use the Dharma-gate of skillful means to teach and transform all sentient beings.
As Bodhisattvas cultivate the Way, how can they attain skillful means in the present? The Buddhas of the present also use the Dharma-gate of skillful means to teach and transform all sentient beings, enabling them to leave delusion and return to awakening, abandon what is deviant and follow what is right, escape the Three Realms, and be reborn in the Pure Land.
Why do we have to eat? This question must be examined clearly. Eating and drinking are remedies for the afflictions of hunger and thirst, so we must eat and stay alive in order to cultivate the Way. Hence the saying, “Borrow the false to cultivate the true”: eating and drinking support our cultivation of the Way. You must pay attention! We eat in order to live; we do not live in order to eat. Those who are alive should contribute to society, earn the people’s respect, and benefit all of humanity. Only then does human life have meaning and value. If we live merely to eat and drink, then we are nothing more than walking lumps of flesh, with no meaning at all.
Our responsibility is to take the principles we clearly understand and teach them to those who do not, so that they may understand them. Hence: “Take the world as your responsibility.” To liberate people in this world, one must have the spirit of feeling hungry when others are hungry and cold when others are cold, so that sentient beings may leave suffering and attain joy.
When Japan invaded Northeast China and prepared for war, defensive works were repaired everywhere, and people everywhere were forced into labor. Because they worked amid ice and snow, the people had neither enough to eat nor enough to wear to keep warm. Countless people starved or froze to death—this was creating a great calamity. At that time, I was observing the mourning period at my mother’s grave. One day, a relative came and told me how miserable the laborers’ lives were. When I heard this, I immediately made a vow: “I will eat only one meal a day and wear no cotton or silk clothes.” The rice and cloth I had left could be given to those who had no food or clothing. This was my resolve.
Some people say, “Eating one meal a day was not prescribed by the Buddha.” It is because you have not read the *Sutra in Forty-Two Sections* that you think this way. The sutra says, “Eat one meal a day and sleep beneath a tree.” Was this not prescribed by the Buddha? I read the *Sutra in Forty-Two Sections*, so I advocate eating one meal a day. After I came to America, I advocated, “Eat one meal a day and do not sleep lying down at night.” All the bhikshus and bhikshunis who practice with me observe this.
In Northeast China, winter temperatures drop below -35°C. Some people have to wear leather clothing to keep warm. Because I had vowed not to wear cotton fabric, I wore only three layers of coarse cloth, didn’t wear socks, and walked barefoot on the snow. In time, it became second nature; my body no longer felt cold, and my feet didn’t freeze. At that time, to have such ability could also be called a miracle.
One of my Dharma nephews was only sixteen. He saw me walking barefoot on the snow day after day without my feet freezing, and was very curious. He wanted to try it too. He walked barefoot on the snow for fewer than a hundred steps before he couldn’t bear it anymore. He went home and lay in bed for half a year, unable to do anything. Anything can look easy, but doing it is hard.
How should one properly cultivate the mindfulness factor of enlightenment, the investigation-of-phenomena factor of enlightenment, the effort factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, the equanimity factor of enlightenment, emptiness, signlessness, and wishlessness?
Commentary: Bodhisattva Wisdom Chief again asks Bodhisattva Manjushri about the seven factors of enlightenment and the three liberations. The seven factors are the seven parts of bodhi. The three liberations are emptiness, signlessness, and wishlessness. These are the causes of Nirvana.
How does a Bodhisattva cultivate the mindfulness awakening factor?
How does a Bodhisattva cultivate the investigation-of-phenomena awakening factor? One must select untainted teachings and the truth of the two kinds of emptiness. Do not select tainted teachings or the teachings of the five aggregates.
How does a Bodhisattva cultivate the diligence awakening factor? One must diligently pursue the Buddha’s path, not diligently pursue non-Buddhist paths.
How does a Bodhisattva cultivate the joy awakening factor? Rejoice in the right understanding and right view of the right path; do not rejoice in the wrong understanding and wrong view of wrong paths.
How does a Bodhisattva cultivate the tranquility awakening factor? It is the lightness and ease that arise when afflictions are eliminated and wholesome roots develop.
How does a Bodhisattva cultivate the concentration awakening factor? When cultivating concentration, one experiences a sense of pleasure. This is an initial state of seated meditation.
How does a Bodhisattva cultivate the equanimity awakening factor? Know what is right and what is not, then relinquish illusory, unreal states.
How does a Bodhisattva cultivate emptiness? Everything is empty; whatever arises through causes and conditions ultimately returns to cessation in emptiness.
How does a Bodhisattva cultivate signlessness? Nothing has any true characteristics.
How does a Bodhisattva cultivate wishlessness? Not only are characteristics empty; even wishes are empty. In short, when there is no attachment to anything, one attains the three kinds of emptiness.
How can one attain perfection in the pāramitās of giving, morality, patience, diligence, meditation, and wisdom, and also perfect loving-kindness, compassion, sympathetic joy, and equanimity?
Commentary: Bodhisattva Trí Thủ again asked Bodhisattva Văn Thù Sư Lợi ten questions. These are also the six perfections and the four immeasurable states of mind. These are the Dharma practices that Bodhisattvas must cultivate.
Giving counteracts stinginess. Upholding the precepts counteracts transgression. Patience counteracts anger. Diligence counteracts laziness. Meditation counteracts distraction. Wisdom counteracts ignorance. When a Bodhisattva engages with sentient beings, they must first practice the four means of embracing: giving, kind speech, beneficial action, and cooperation, thereby earning the goodwill of sentient beings. They must also take the four immeasurable minds—loving-kindness, compassion, sympathetic joy, and equanimity—as their foundation in order to benefit sentient beings and bring them happiness.
“The Way is sought in low places”—this saying is very philosophical. Those who cultivate the Way should not set their sights too high or too far, wanting to go up to heaven to seek the Way; if they do, they will never find it. I will now briefly explain the Six Perfections. Those who have heard this before should not mind hearing it again. Those who have not heard it before should listen carefully. The Six Perfections are the fundamental practices for following the Bodhisattva path.
How does a Bodhisattva perfect the Perfection of Giving? “Giving” in Sanskrit is dāna, translated as giving. Pāramitā means reaching the other shore: from this shore of birth and death, crossing the river of afflictions, and arriving at the other shore of Nirvāṇa.
There are three kinds of giving: Material giving: This means using one’s material possessions to help those in need; it does not mean that only donating money to build a temple earns merit. For giving to be called true giving, the three spheres must be empty. That is:
– There is no giver.
– There is nothing given.
– There is no recipient.
In short, giving is not for fame or profit. Only when there is no ulterior motive does it bring merit. When the Buddhas and Bodhisattvas give, outwardly they relinquish their kingdoms, wives, and children; inwardly, they relinquish their heads, brains, marrow, and eyes—they give everything. Yet even as they give, they hold no notion of giving; they act as though nothing has been done. This is the foundation of giving, and it also exemplifies doing what is difficult to do and relinquishing what is difficult to relinquish. Hence the saying:
“Intentionally doing good, though good, is not exceptional; unintentionally doing evil, though evil, is not punished.” It means:
“Doing good in the hope that others will see it is not true goodness.
Doing evil and fearing that others will find out is truly great evil.”
“Do good without seeking recompense;
Naturally, dreams lie hidden and the spirit is clear.”
These are words carved in stone by practitioners. The Buddha renounced glory and riches, a beautiful wife and lovely children, and went to the Snowy Mountains to practice asceticism for six years, eating only one sesame seed a day. In the end, he attained Buddhahood. Such conduct is worthy of a great man, a great hero, a great champion! It is conduct that surpasses ordinary people, achieves the spiritual path, and makes one the founder of Buddhism.
Bodhisattvas who practice the Bodhisattva path regard everything as empty, as illusory, and so give to others. If someone needs their head, they can cut it off; if someone needs their eyes, they can gouge them out.
Dharma offering: That is, explaining the sutras and expounding the Dharma. Therefore:
“Among all offerings,
The offering of the Dharma is supreme.”
If someone wants to understand the Buddhadharma and practice it, then use all your knowledge to guide and help them, enabling them to practice according to the Dharma until they attain Buddhahood. When this person becomes a Buddha, you will have helped them attain Buddhahood. If you help others attain Buddhahood, they will also help you attain Buddhahood.
This is benefiting oneself and benefiting others, but do not think in this way. You must give rise to the great bodhicitta, vowing that everyone will become a Buddha.
In the United States, I once said: “I train living Buddhas, living Bodhisattvas, and living Patriarchs. Who wants to become a living Buddha, a living Bodhisattva, or a living Patriarch? Then come to my workshop (Kim Son Monastery). Whatever your past may have been, when you come to Kim Son Monastery, don’t be afraid of hardship or difficulty. As long as you keep your feet firmly on the ground and practice sincerely, you will certainly succeed. In the great smelting furnace, after undergoing a period of tempering, let’s see what you’re really made of—then you will be fashioned into a Buddha, a Bodhisattva, or a Patriarch.” **The Giving of Fearlessness:** This means giving others fearlessness. When someone becomes afraid—as if they had fallen into a deep mountain ravine, or were walking on thin ice, with no sure footing—they need a virtuous spiritual friend to comfort them and encourage them to single-mindedly recite, “Namo Avalokiteshvara Bodhisattva.” This will help them focus their minds and wholeheartedly seek the Bodhisattva’s protection, so they will not be shaken by frightening circumstances. Or you can explain Buddhist cause and effect to them and speak about social justice. Or teach them to sit in meditation and calm their minds. Then they will no longer be afraid.
How does a Bodhisattva perfect the Perfection of Precepts? When the Buddha was about to enter Nirvana, Venerable Ananda asked him four questions. One of them was: “While the Buddha is still in the world, we rely on the Buddha as our teacher. After the Buddha enters Nirvana, whom should we rely on as our teacher?” The Buddha said, “Take the precepts as your teacher.” Therefore, monastics must receive and uphold the precepts. The precepts prevent evil and guard against wrongdoing; thus, “If evil does not cease, good cannot arise.” In other words, do no evil and diligently do good. Upholding the precepts is the most important Dharma practice; no one can do without observing the precepts. Only if one has reached the state of neither thinking of good nor thinking of evil is there no need to discuss it. Remember! Those who break the precepts will certainly fall into hell.
The *Platform Sutra of the Sixth Patriarch* says: “Chan Master Huiming sought the Dharma from the Great Master, the Sixth Patriarch. The Sixth Patriarch said, ‘Without thinking of good and without thinking of evil, just at this moment, what is your original face, Venerable? Do you know?’” After hearing this, Great Master Huiming immediately awakened.
How does a Bodhisattva attain perfection in the Perfection of Patience? Practitioners must learn patience. They must endure suffering and joy, wind and rain, heat and cold—everything must be endured. Even when you cannot endure, you must endure. I often say:
“Patience is a priceless treasure,
But people don’t know how to use it well.
If you know how to use it,
Everything will turn out well.”
This sentence, though seemingly simple, has a very profound meaning. We must also be patient with the Dharma; when studying the Buddha’s teachings, we must have patience. The Buddha’s teachings are as profound as the ocean. Therefore:
“Nothing in the world is difficult;
the only fear is that one’s resolve is not steadfast.”
If one studies with wholehearted dedication, one will penetrate the Sutra Treasury, and one’s wisdom will be like the ocean. This is the finest explanation.
Patience has many forms. Some say there are three: patience with beings, patience with phenomena, and patience with the non-arising of phenomena. Enduring the humiliation inflicted by others is patience with beings. Enduring natural conditions is patience with phenomena. When a Bodhisattva cultivates to the level of patience with the non-arising of phenomena, the two views of annihilation and permanence are gone, and the two attachments to self and phenomena do not arise. Seeing not the slightest phenomenon arise or the slightest phenomenon cease is patience with the non-arising of phenomena.
The Diamond Sutra says: In the past, when the Buddha was the Patient Immortal, King Kalinga cut his body to pieces, yet he did not give rise to anger. The Buddha of the past left us the supreme Dharma-door of patience, and we should cultivate in accordance with the Dharma. Patience is the most wondrous Dharma-door. Do not feel that it is more bitter than huanglian; you must feel that it is sweeter than nectar. Only then can you benefit from it. There is a saying: “One restrained word brings nine words of peace.” Or: “Be patient for a while, and enjoy a hundred days of peace.” These are experiences. If we put them into practice and cultivate patience, we will achieve great things. The Diamond Sutra says:
“All conditioned phenomena
Are like dreams, illusions, bubbles, and shadows;
Like dew and like lightning—
They should be contemplated thus.”
All dharmas mean all things, and also all states and realms. Everything we encounter in our daily lives is called all dharmas. When we face reality, we will recognize the truth. We need people in order to handle matters, not matters in order to judge people. When we see through things and let go, we attain freedom.
I have a wondrous phrase that I use in America: “Everything is OK.” However things turn out, whatever happens, there is no problem. This is patience.
All things in heaven and earth are like dreams, illusions, bubbles, shadows, dew, and lightning. Contemplate them in this way, and you will no longer be attached.
Why do afflictions so often arise? It is because of ignorance. If one has wisdom, afflictions absolutely do not arise. Afflictions come from ignorance. How can one be free of ignorance? One must cultivate precepts, concentration, and wisdom. Once one has the radiant light of wisdom, it shines through and dispels the darkness of ignorance.
Afflictions are bodhi; transform afflictions, and they become bodhi. If you know how to make use of them, they are bodhi; if you do not, they are afflictions. Do not seek bodhi separately outside afflictions—bodhi is affliction. Some advocate cutting off afflictions; I say there is no need to cut them off. Why? Because afflictions are bodhi. If you cut off afflictions, wouldn’t you be cutting off bodhi? What is there to cut off? There is no need to seek outside yourself; turn around, and you are at the shore. Just awaken, and that is bodhi. If you are deluded, that is affliction.
Afflictions encompass bodhi. If you do not know how to use bodhi, it is affliction; if you know how to use affliction, it is bodhi. It is as easy as turning your hand. Do not put a head on top of a head, leaving afflictions to seek bodhi—that is wrong. You must understand that the person who arouses the bodhi-mind is this very person; the person who gives rise to afflictions is this very person; the person who becomes a Buddha is this very person; and the person who becomes a ghost is this very person. You need not go searching elsewhere for another person. Hence:
“If anyone wishes to know clearly
all the Buddhas of the three times,
let them contemplate the nature of the Dharma realm:
everything is created by mind alone.”
If someone wishes to clearly understand all the Buddhas of the three times, they should contemplate the nature of the Dharma realm: all things are created by their own mind.
Our own mind can become a Buddha, a Bodhisattva, a Pratyekabuddha, or a Hearer. Our mind can also become a heavenly being, an ordinary human, an Asura, an animal, a hungry ghost, or a hell being. The beings in these ten Dharma realms are all created by the mind.
Some people say, “I don’t believe in ghosts.” Then do you believe in Buddhas? They say, “Of course I believe in Buddhas.” Let me tell you: a Buddha is a ghost who has cultivated to become one. So our mind can become a Buddha, and it can also become a ghost. That is why it is said: “Everything is created by the mind.” Why must the Buddha teach the Dharma? Because he wishes to liberate all sentient beings. Therefore:
“The Buddha teaches all dharmas
to liberate all sentient beings.
If there were no sentient beings,
he would teach no dharmas.”
The sages of old said, “No-mind is the Way.” The true state of no-mind is:
“Contemplate the mind within, and there is no mind.
Contemplate forms without, and there are no forms.
Contemplate things from afar, and there are no things.”
All three are empty; one sees only emptiness. The contemplation of emptiness is also empty; emptiness is not some place of emptiness. At that time, everything is completely still (one has entered samadhi). Do thoughts of desire arise? No thoughts of desire arise; that is true stillness. This is merely a minor state in the course of cultivation. Gradually, one can attain the state of perfect penetration of the ear faculty, in which the six faculties function together—that is, each of the six faculties has six kinds of function.
If we can practice patience, it helps us develop diligence, meditation, and wisdom. The Lotus Sutra says: “Whenever Bodhisattva Never Disparaging saw people, he bowed to them and said, ‘I would never dare despise you; you will all become Buddhas.’” Although he bowed to people, arrogant bhikshus beat and scolded him, but he did not change. From far away, he bowed to them and said, “I would never dare despise you; you will all become Buddhas.” When the arrogant bhikshus wanted to beat him, he would get up and run away. When we practice the Dharma of patience, we must learn from the Buddha, whose body was cut to pieces, yet who did not give rise to anger. Bodhisattva Never Disparaging was beaten and scolded, yet he too did not give rise to anger. They are both the finest examples to follow.
How can a Bodhisattva perfect the Perfection of Diligence? Diligence means not being lazy. Some people know that diligence is good, yet still slack off. They know that time is precious but do not cherish it; this is knowingly doing wrong. The ancients said:
“One inch of time is one inch of gold,
But an inch of gold cannot buy an inch of time.” Again, it is said:
“An inch of gold, once lost, is easy to regain;
Time, once gone, is hard to find again.”
These are words urging us to overcome laziness. It also says: “One inch of time, one life.” Let an inch of time pass in vain, and an inch of life is lost. An old poem says:
“Don’t wait until old age to learn the Way;
the graveyards are full of the very young.”
Don’t wait until you’re old to learn Buddhism. Just look: everyone in the cemetery is a child. Life is impermanent; we don’t know when it will end, so we must learn Buddhism in time. If you know the Dharma today, then learn it today—you cannot wait until tomorrow. Tomorrow! Tomorrow! There will always be a tomorrow. By the time you die, you won’t be able to learn the Dharma, and that is truly pitiful! Diligence means being diligent in body and diligent in mind, and remaining diligent throughout the six periods of the day and night. In the past, the Buddha stood before a Buddha for seven days and seven nights, never once taking his eyes away as he gazed upon the Buddha. That is true diligence. Bodhisattva Medicine King burned his arms as an offering to the Buddha, showing his sincerity. That is true diligence. In the past, the Buddhas and Bodhisattvas gave up their lives in pursuit of the path; this was a manifestation of diligence.
Everyone has a tendency toward laziness, so we must use diligence to overcome it, courageously moving forward and never retreating. Studying the Buddhadharma is like sailing upstream: if you do not advance, you fall back. In the past, the rule in the monasteries was: “Meditate in winter and study in summer.” That means, “In winter, practice meditation; in summer, study.” Because winter is cold, one must sit in meditation; since it is so cold, one cannot sleep much. Because summer is hot, one should lecture on the sutras and expound the Dharma. At Gold Mountain Monastery in America, one must be diligent in every season—spring, summer, autumn, and winter—with no time off.
How does a Bodhisattva perfect the Dhyāna Pāramitā? Dhyāna is translated as “cultivation through contemplation,” and also as “quiet contemplation.” Hence the saying:
“When false thoughts do not arise, that is Dhyāna;
Sitting and seeing one’s original nature, that is Samādhi.”
Sitting in meditation means driving away delusive thoughts; only after sitting for a long time does meditation arise. An ancient sage said, “Sit for a long time, and meditation will come! When sitting in meditation, don’t fear an aching back or painful legs. No matter how much it hurts, you must endure it. Break through the barrier of pain, and there will be no more pain.” When you sit in meditation, all kinds of states may arise to disturb you, but do not fear them; you must subdue them. For example, while you are sitting in meditation, a tiger may appear, wanting to eat you alive. It may scare you out of your wits, making you feel as if your soul has flown up to the ninth heaven, and you may get up and run. As a result, you will not know where the tiger went. Everything is created by the mind. When the mind is settled, such states will naturally disappear. Even if a tiger comes, do not run. It will not eat you. Why? Because this state is testing whether your power of concentration is strong enough. It has come to test the level of your meditation practice. In short, whatever state appears, good or bad, pay it no mind. If you remain unmoved, all demonic obstacles will disappear, and you will subdue every demonic formation.
The method of sitting in meditation will now be briefly explained. In fact, there is no wondrous method to sitting in meditation: simply sit upright in the full-lotus position. This posture makes it less likely for one to become drowsy or restless, and can also subdue demons, so it is called the vajra sitting posture. Because it is firm and stable, one is less likely to lean or topple over. While sitting, let the eyes contemplate the nose, the nose contemplate the mouth, and the mouth contemplate the mind. At this time, curl the tongue upward. If saliva gathers, swallow it; this will be very beneficial to the body. Why use this method? Because it can regulate the breath and blood. When the qi and blood are in harmony, a hundred illnesses will not arise.
The practice of sitting meditation can reduce the amount of time one needs to sleep. Normally, one needs eight hours of sleep, but with sitting meditation, four hours are enough, and one’s energy remains abundant and one’s mind refreshed. Sitting meditation has inconceivable benefits, so in America I strongly advocate this method of practice.
The tenth patriarch in India was the Venerable Pārśva. Throughout his life, his back never touched a mat; in other words, he slept sitting up and never lay down. The patriarchs of every generation all slept sitting up, and thus attained great accomplishments. In time, sleeping sitting up becomes a habit, and one no longer feels it is difficult; instead, one finds it refreshing. Hence the saying, “Habit becomes second nature.” If one’s resolve is not constant—enthusiastic for one day, then cold for ten—then of course one will accomplish nothing. One must be patient and persevering in order to achieve anything.
How does a Bodhisattva perfect the Prajna Paramita? Prajna is translated as wisdom. Why is it not translated? Because there are five rules for leaving terms untranslated:
Respectful terms are not translated: such as Prajna, Bodhi, and so on.
Terms with multiple meanings are not translated: such as Prajna, Bhikshu, and so on.
Terms retained in accordance with ancient usage are not translated: such as Anuttara-samyak-sambodhi, and so on.
Secret terms are not translated: such as mantras.
Terms with no equivalent in this region are not translated: such as the Jambu tree and the Amala fruit, and so on.
Prajna has three meanings: Textual Prajna: That is, the words of the Buddhist scriptures. Words are used to explain the principles of contemplative insight and true reality.
Contemplative Prajna: Once the words of the Buddhist scriptures are available, one must contemplate and illuminate them clearly in order to truly understand their meaning.
True-Reality Prajna: Only after understanding the truth does one know the true nature of all dharmas, which is also signless: without signs, yet nothing is without sign. In sum, because there are words, contemplation arises; only after contemplation can one realize and enter true reality. Therefore, words are the instrument, contemplation is the method, and true reality is the goal. The three together form one whole.
There is a collection of the Great Prajna Sutra, consisting of six hundred volumes. This collection was brought back from India by the Tang Dynasty Great Master Xuanzang. Master Xuanzang began translating it at the age of 59, and it took four years to complete. At midnight on the fifth day of the second month, the Great Master passed away at the age of 63. This was the last sutra he translated. He translated approximately 74 works, totaling 1,335 volumes, and became one of China’s four great sutra translators.
How does a Bodhisattva perfect loving-kindness? Loving-kindness means bringing happiness to all sentient beings. Seeking blessings and benefits for the sake of sentient beings is great loving-kindness without conditions. Even beings with whom one has no affinity are given happiness.
How does a Bodhisattva perfect compassion? By relieving the suffering of sentient beings. One must resolve difficulties for their sake; this is great compassion based on the oneness of all beings, making no distinction between enemies and loved ones and regarding them all equally. One must share both joys and hardships with sentient beings.
How does a Bodhisattva perfect joy? When seeing sentient beings find good fortune and happiness, one feels joy. One does not delight in others’ misfortune or feel jealous; one has only a joyful heart. This is the conduct of a Bodhisattva.
How does a Bodhisattva perfect equanimity? By letting go of the three states of loving-kindness, compassion, and joy, making no distinction between enemies and loved ones, and having no feelings of love or hate. One clings to no appearances and harbors no ulterior motives. Thus: “Give kindness without seeking repayment.” These are all expressions of equanimity.
How does one attain the power of knowledge of what is and is not possible; the power of knowledge of the karmic results of the past, future, and present; the power of knowledge of superior and inferior faculties; the power of knowledge of the various elements; the power of knowledge of the various inclinations; the power of knowledge of the paths leading to all destinations; the power of knowledge of the defilement and purity of meditations, liberations, and samādhis; the power of recollection of former abodes; the unobstructed power of the divine eye; and the power of knowledge that cuts off all habitual tendencies?
Commentary: Bodhisattva Wisdom Chief once again asks Bodhisattva Manjushri ten questions: How can one attain the Buddha’s ten powers of wisdom?
How can one attain the power of wisdom to know what is possible and impossible?
How can one attain the power of wisdom to know the karmic results of the past, future, and present—the three times?
How can one attain the power of wisdom to know whether the faculties of sentient beings are superior or inferior?
How can one attain the power of wisdom to know the many different realms of sentient beings in the world?
How can one attain the power of wisdom to know the many different understandings of all sentient beings?
How can one attain the power of wisdom to know the practices of the five precepts, the ten wholesome deeds, the Four Noble Truths, and the Noble Eightfold Path?
How can one attain the power of wisdom to know all meditations, the eight liberations, and defiled and pure samādhis?
How can one attain the power of wisdom to know the past lives of all sentient beings?
How can one attain the power of wisdom to know, through the divine eye, the births and deaths of sentient beings and their wholesome and unwholesome karma, without obstruction?
How can one attain the power of wisdom to utterly eradicate all residual habitual delusions?
How is it that one is continually protected, revered, and given offerings by the kings of the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and Brahmās?
Commentary: Bodhisattva Wisdom Chief again asked Bodhisattva Manjushri, “How can one always be protected, respected, and offered gifts by the ten kings?” Heavenly Kings: This refers to the Four Heavenly Kings. They reside in the four directions halfway up Mount Sumeru, protecting the devas and governing the ghosts; they are also benevolent deities who protect the Dharma. In the east, the King Who Upholds the Nation (Dhṛtarāṣṭra) stands guard, governing the Gandharvas and Piśācas and protecting the inhabitants of Eastern Jambudvīpa so they remain safe. In the south, the King Who Increases and Grows (Virūḍhaka) stands guard, governing the nāgas and Pūtanās and protecting the inhabitants of Western Godānīya so they remain safe. In the north, the King of Extensive Learning (Vaiśravaṇa) stands guard, governing the yakṣas and rākṣasas and protecting the inhabitants of Northern Kuru so they remain safe.
Dragon Kings: These include the Elephant Dragon King, Serpent Dragon King, Horse Dragon King, Fish Dragon King, and so on. Though they are animals, they have spiritual powers and can protect heavenly palaces. They summon clouds and bring rain, and protect the Buddha-Dharma. In the past, they practiced diligently and joyfully practiced the Mahāyāna Dharma, so they gained spiritual powers; but because they did not keep the precepts, they became animals.
Yakṣa Kings: “Yakṣa” means “swift and fast”; they move very quickly. They include sky-traveling yakṣas, space-traveling yakṣas, and earth-traveling yakṣas. They eat living creatures. After taking refuge in the Buddha-Dharma, they became benevolent deities who protect the Dharma. Bodhisattvas often manifest as these beings and become their kings, leading them to do good and protecting practitioners so that their bodies and minds remain healthy and they are not disturbed by heavenly demons or externalist paths, enabling them to practice the Buddha-Dharma with peace of mind.
Gandharva Kings: “Gandharva” means “fragrance deity.” They eat fragrance, so their bodies give off a pleasant scent. They seek out places where there is fragrance, earning their food by entertaining people. They are also called music deities, and perform music for Śakra, the God Indra. When Śakra wants to hear music, he burns sandalwood incense, and they come by following its scent.
Asura Kings: “Asura” means “non-deva.” Although they have heavenly merit, they lack the virtues of the devas. Those born by transformation become kings; those born from a womb become ministers; those born from eggs become common people; and those born from moisture become slaves. An Asura King can shake Mount Sumeru with his hands, making Śakra’s palace tremble and become unsteady. The palace of the Asura King is beneath the Vajra Mountain. Three times each day, he must endure threats of every kind of suffering: knives, spears, swords, and halberds fall from the sky, brought about by the karmic results he has drawn to himself. If he does not escape them, he suffers the calamity of being slain by a king.
Garuḍa Kings: “Garuḍa” means the Great Golden-Winged Bird. Its wings, when spread, are about three hundred and sixty yojanas long (one yojana is eighty miles). They live by eating dragons, consuming one large dragon and five hundred small dragons every day. When they are about to die, the dragons breathe out poisonous gas, leaving them without food. They die atop Golden Wheel Mountain and their bodies spontaneously burn. Only their hearts remain unburned and transform into a precious jewel, also known as a wish-fulfilling jewel.
Kinnara Kings: “Kinnara” means “doubtful deity.” A single horn grows from their heads; their form resembles that of a human and their faces are beautiful, making people wonder what they are. They are skilled at performing solemn Dharma melodies and are also music deities of Śakra. When there is a Dharma assembly in the Hall of Good Dharma in Trāyastriṃśa Heaven, their armpits sweat, and they know they are going there to perform songs.
Mahoraga Kings: “Mahoraga” means “great crawling creature”; that is, a python. They are also called earth dragons. They have no spiritual powers, because their minds are weighed down by jealousy, and they often spit poison to harm people. Although they harm people, after being transformed by the Buddha-Dharma, they become benevolent deities who protect the Dharma.
Human Kings: That is, kings. In ancient times, most kings served their country and were virtuous toward their people. Rain and wind came at the proper times, and the country was prosperous and its people lived in peace. Kings practiced benevolence and righteousness rather than tyranny, so the people could live peacefully and prosper.
Brahmā Kings: That is, the Great Brahmā King. His name is Śikhin, and he has deep faith in the true Dharma. Whenever a Buddha is about to appear in the world, he is the first to come and request the Dharma. He possesses awe-inspiring authority and venerable dignity, and so he is the Brahmā King.
Practitioners must keep the precepts, have the power of concentration, and possess wisdom. If precepts, concentration, and wisdom are perfected, the ten kings listed above will come to protect, revere, and make offerings to you. Otherwise, the ten kings will not protect you. Therefore, you must be fully endowed with all these qualities in order to benefit.
How may I be a support, a savior, a refuge, a destination, a torch, a lamp, an illumination, a guide, a supreme guide, and a universal guide for all sentient beings?
Commentary: Bodhisattva Wisdom Leader again asked Bodhisattva Manjushri ten questions: How can one benefit sentient beings? How can one become a refuge and support for all sentient beings?
How can one save all sentient beings from the three evil paths?
How can one lead all sentient beings to take refuge in the Three Jewels?
How can one lead all sentient beings toward the Buddha Way and out of the three realms?
How can one be a brilliant torch, dispelling the darkness for all sentient beings?
How can one be a radiant lamp, revealing the way across the sea of delusion to all sentient beings?
How can one cause light to shine everywhere and serve as the eyes of all sentient beings?
How can one guide all sentient beings toward the Buddha Way and inspire them to advance with courage and diligence?
How can one become the most excellent Spiritual Guide, teaching the true Dharma to all sentient beings?
How can one become the Great Spiritual Guide, a Spiritual Guide to gods and humans, universally present to all sentient beings?
Is it to be foremost, to be great, to be superior, to be most superior, to be wondrous, to be most wondrous, to be supreme, to be unsurpassed, to be incomparable, and to be peerlessly incomparable?
Commentary: Bodhisattva Wisdom Leader again asked Bodhisattva Manjushri ten questions: How can one become exceptionally superior and revered? How can one become foremost among all sentient beings? The foremost is the Buddha. Because His merit and virtue are perfectly complete, with nothing lacking, He is foremost.
How can one cultivate greatness among all sentient beings? The Buddha’s essence is great, extending throughout all of empty space and the Dharma Realm.
How can one cultivate excellence among all sentient beings? The Buddha’s merit and virtue are exceptional, surpassing everyone else. “Perfectly benefiting oneself” is excellence; it can also be said to mean attaining victory.
How can one become the most excellent among all sentient beings? The Buddha’s realm is supreme; no one can compare with Him. “Perfectly benefiting others” is supreme excellence.
How can one cultivate subtlety among all sentient beings? Completely severing the affliction-obstruction is subtle. Afflictions obstruct the realization of Nirvana.
How can one cultivate utmost subtlety among all sentient beings? Completely severing the cognitive obstruction is utmost subtlety. The cognitive obstruction hinders the realization of Bodhi.
How can one cultivate superiority among all sentient beings? It means being exalted, with no one above oneself.
How can one cultivate unsurpassedness among all sentient beings? No one is more exalted than you.
How can one cultivate incomparability among all sentient beings? No one can compare with you or equal you.
How can one cultivate peerlessness among the peerless among all sentient beings? Not only can no single person compare with you, but even everyone together cannot compare with you. Reaching this level means fully attaining Buddhahood.
At that time, Bodhisattva Manjushri said to Bodhisattva Wisdom Hand: “Excellent, son of the Buddha! You have now asked about this meaning for the sake of benefiting many, bringing peace and well-being to many, out of compassion for the world, and for the benefit and happiness of gods and humans.”
Commentary: At that time, Bodhisattva Manjushri answered the questions Bodhisattva Wisdom Chief had asked, saying, “Well done, Buddha’s son! You now wish to benefit all sentient beings, enabling them all to attain benefit and happiness. You are deeply compassionate and take pity on all beings in the world, bringing benefit and joy to heavenly beings and humans. You represent the assembly in asking about these principles.”
O son of the Buddha, if the Bodhisattvas skillfully use their minds, they will attain all supreme and wondrous merits. Their minds will be unobstructed with regard to the Dharma of all Buddhas; they will abide in the path of the Buddhas of the past, present, and future; they will dwell among sentient beings and never abandon them; they will fully understand the characteristics of all dharmas; they will cut off all evil and be endowed with all good; they will be like Samantabhadra, foremost in form and appearance, and will fulfill all practices and vows. They will be free and at ease in all dharmas, and become the second guide for sentient beings.
Commentary: Manjushri Bodhisattva once again called out, “O disciples of the Buddha! If all Bodhisattvas skillfully make use of their minds and make vast vows, they will attain all wondrous and supreme merits. Their minds will have no obstruction with regard to any of the Buddhas’ teachings. Therefore: “Entering deeply into the Sutra Treasury, wisdom is like the sea.” Abide in the supreme path cultivated by the Buddhas of the past, present, and future; always accord with all sentient beings and never be apart from them. Fully understand and penetrate the principles of the true nature of all dharmas. Clearly understand all the Buddha-Dharma, then practice in accordance with the Dharma. By practicing in accordance with the Dharma, eradicate all evils and perfect all good.
How should one practice? Therefore: “The ordinary mind is the Way.” Every gesture, action, and word should be peaceful; do not give rise to afflictions. One must arouse bodhicitta and maintain a steadfast, long-term resolve. In this way, one will attain realization. Therefore: “Afflictions are bodhi; birth and death are nirvana.” If afflictions can be transformed, they are bodhi. Whether monastic or lay, when cultivating, one must recognize the states one encounters; only then can one be patient. Do not give rise to joy in favorable circumstances, nor to affliction in adverse circumstances. In this way, afflictions will be transformed into bodhi. Birth and death are Nirvana—the principle is the same. Attachment is birth and death; nonattachment is Nirvana. Birth and death are suffering; Nirvana is joy. Everyone knows this principle, yet no one puts it into practice. Without cultivating, how can one leave suffering and attain joy? One knows that this shore is suffering and the other shore is joy, yet does not use the Dharma to cross the river of afflictions. One merely stands on this shore and looks toward the other; this brings not the slightest benefit. One must practice with one’s feet firmly on the ground, board the precious Dharma boat, and arrive safely at the shore of Nirvana to enjoy the coolness of permanence, bliss, self, and purity.
When a Bodhisattva first brings forth the aspiration, they will resemble the form of Bodhisattva Samantabhadra. The form of Bodhisattva Samantabhadra is supreme. All practices and vows are attained in complete perfection. In all Dharmas, they are entirely自在. That is, their wishes are fulfilled and they obtain whatever they desire, becoming the second great guide of sentient beings.
Child of the Buddha, how should one direct the mind in order to attain all supreme and wondrous merits?
Commentary: Manjushri Bodhisattva called out once more, “Buddha’s child! Do you wish to know how to apply the mind in order to attain all wondrous and supreme merits and virtues?” Bodhisattva Manjushri feared that the great assembly at the Dharma gathering was not paying attention, so he called out once again:
“Buddha-sons, please gather your thoughts and listen attentively; do not doze off. This is an opportunity that is hard to encounter even once in a thousand years, so do not let it pass by in vain.” Below is a four-line prayer.
There are eleven vows for householders. There are fifteen vows for those who leave home and receive the precepts. There are seven vows for sitting in meditation, seven for traveling, and seven for bathing. There are fifty-five vows for begging for alms and practicing the Way. There are twenty-two vows for going into town to beg for alms. There are five vows for returning and bathing. There are ten vows for communal chanting. There are three vows for sleeping. In total, there are one hundred and forty-one vows. These are the vows that those who leave home must make, and the precepts they must observe.
Lay Bodhisattva
Should aspire for sentient beings
To know the home is empty by nature
And be spared oppression.
Commentary: When at home, a Bodhisattva should make a vow: “May all sentient beings fully understand that the nature of a dwelling is inherently empty.” If one can contemplate in this way, one will not be oppressed by the house. Ultimately, everything is empty. Clearly understanding this principle, one will not give rise to afflictions or become entangled in the daily hustle and bustle, running about for fame and profit.
Filially serve one’s parents,
May all beings
Reverently serve the Buddha,
Protect and nurture all.
Commentary: Lay Bodhisattvas, when being filial and caring for their parents, should make this aspiration: “May all sentient beings make offerings to the Buddha, regarding their parents as living Buddhas. May they care for and support their parents just as they make offerings to all Buddhas.”
When wife and children gather,
May all beings
Regard foes and loved ones equally,
And forever be free from attachment.
Commentary: When a lay Bodhisattva gathers with their spouse and children, they should make this vow: “May all sentient beings regard enemies and loved ones equally. May they treat their enemies as their kin and repay hostility with virtue. In this way, may they live in harmony with one another, forever free from greed and desire, and without attachment.”
If one obtains the five sensual pleasures,
May all beings
Pull out the arrow of desire
And attain ultimate peace.
Commentary: A lay Bodhisattva, when enjoying the five desires—wealth, beauty, fame, delicious food, and comfortable sleep—should make this vow: “May all sentient beings remove the arrows of the five desires and attain ultimate bliss and peace.” The ancients said:
“Wealth, sex, fame, food, and sleep
Are the five roots of hell.”
Those who crave wealth, sex, and sleep will all go to hell. If you do not want to go to hell, you must use the sword of wisdom to cut off the roots of the five desires. This is the ultimate method.
Music and performances gather
May all beings | May all beings
Take delight in the Dharma
Know that performances are unreal
Commentary: When lay Bodhisattvas go to gatherings for singing and dancing, or to places where music is performed, they should make this vow: “May all sentient beings find joy in the Buddha Dharma.” Bowing to the Buddha and reciting sutras every day are the only true pleasures. They should understand that singing and dancing are temporary pleasures, not real ones.
When in a palace,
May all beings
Enter the sacred realm,
Forever abandoning impure desires.
Commentary: When a Bodhisattva is at home, whether in a king’s palace or in an ordinary person’s house, they should make this vow: “May all beings enter the dwelling place of the sages and forever eliminate improper thoughts and desires.”
When putting on a jeweled necklace,
May all beings
Cast off all false adornments
And reach the realm of truth.
When lay Bodhisattvas put on a jeweled necklace (a strand to wear, made of the seven treasures), they should make this vow: “May all sentient beings renounce all false and unreal jewelry and come to what is true.”
Ascending the pavilion,
May all sentient beings
Ascend the tower of the True Dharma,
And fully perceive all things.
Commentary: Lay Bodhisattvas, when going up to a pavilion, should make this vow: “May all sentient beings ascend to the pavilion of the true Dharma and fully understand all true Dharma, which is also the Buddha-Dharma.”
Whenever there is giving,
may I vow that all beings
be able to relinquish everything,
their minds free from attachment.
Commentary: When a lay Bodhisattva gives, they should make this vow: “May all sentient beings be able to give up everything; even what cannot be given up must be given up.” Giving in this way, one’s mind is free of greed and attachment.
Assemblies gather
May all sentient beings vow
Renounce the collection of dharmas
And attain omniscience.
Commentary: When a householder Bodhisattva sees a great assembly gathered in one place, they should make this vow: “May all sentient beings relinquish all dharmas of gathering and not cling to dharmas, thereby attaining omniscience.”
If in adversity,
May all beings
Be free to follow their wishes,
With all their actions unhindered.
Commentary: Lay Bodhisattvas, when they encounter danger, should make a vow: “May all sentient beings have their wishes fulfilled, attain great freedom, be free from calamities, and encounter no obstacles in whatever they do.” Because I am facing danger, I therefore vow that sentient beings may be free from danger. This is arousing the mind of enlightenment.
The twenty-one vows above are vows made by lay Bodhisattvas. To make vows for the benefit of all sentient beings is to have the mind of great compassion; one must cherish Heaven and have compassion for humanity. Those who have left home should all the more have a compassionate heart. Hence the saying: “Compassion is the root; skillful means are the gateway.”
When renouncing the household life
I vow that all beings
Go forth without hindrance
And attain liberation of mind.
Commentary: When leaving the worldly home to cultivate the path, one should make a vow: “May all sentient beings renounce home without any obstacles. May their minds be free of hindrance and attain liberation. May they be liberated from the rope of the five desires that binds them, and thereby attain freedom and ease, without restraint, sorrow, or worry.” Going forth has three meanings: Leaving the house of the secular world means severing attachment and taking refuge in the Buddha’s path.
Leaving the house of the three realms means realizing the undefiled path and no longer undergoing samsara.
Leaving the house of afflictions means cutting off the arising of all delusions and attaining purity of mind.
Renunciation is the undertaking of a great person, not something everyone can accomplish. It requires the spirit of sacrificing the lesser self to fulfill the greater self.
Entering the monastery
May all beings aspire
To expound various teachings
Without conflict or dispute.
Commentary: When going to a place to leave the home life and cultivate the Way, one should make a vow: “May all living beings be able to expound all kinds of Buddhadharma fully, speak no improper Dharma, and engage in no disputes over the Dharma.” Therefore:
“Contention is a mind of winning and losing,
Contrary to the Way.
It gives rise to the mind of the four marks—
How can one attain samadhi?”
This is the samadhi of non-contention mentioned in the Diamond Sutra.
Approaching teachers, great and small,
May all sentient beings aspire:
To serve their teachers skillfully,
And cultivate wholesome Dharma,
Commentary: When going to the place where a senior teacher lives, or to the place where a junior teacher lives, one should make this vow: “May all sentient beings skillfully serve their teachers and elders, encourage the cultivation of all wholesome dharmas, and refrain from cultivating all unwholesome dharmas. May they heed the guidance of virtuous spiritual friends and not the instruction of evil spiritual friends.”
Requesting permission to leave home
May all beings vow
To attain the Dharma of non-retrogression
With unobstructed minds.
Commentary: When you resolve to leave home, you should make a vow: “May all sentient beings attain the nonretrogressive Dharma of Anuttara Samyak Sambodhi, so that no obstacles arise in their minds.” If you wish to leave home, you must seek out a clear-sighted virtuous spiritual teacher to show you the right path. Otherwise, you will practice and train blindly, never gain any benefit, and may easily stray onto a false path. Be careful! Hence the saying: “One misstep brings a thousand years of regret;
by the time you turn back, a hundred thousand years have passed.”
Remove worldly garments,
May all beings
Diligently cultivate roots of goodness
And relinquish all sins and burdens.
Commentary: When removing worldly clothing, one should make this vow: May all sentient beings diligently cultivate precepts, concentration, and wisdom; nurture their roots of goodness; and cast off all offenses and obstacles to the cultivation of the Way.
Shaving off beard and hair
May all sentient beings
Forever be free from afflictions
Ultimately attain quiescent extinction.
Commentary: When shaving one’s head, one should make a vow: May all sentient beings be forever free from all afflictions and, in the future, attain the ultimate peace and bliss of nirvana. This is also the four virtues of Nirvana: permanence, bliss, self, and purity.
Wearing the kasaya robe
May all beings aspire
To have minds unstained by anything
And be endowed with the path of the Great Sage
Commentary: When putting on the kāṣāya robe, one should make this vow for sentient beings: May all sentient beings have minds free from defilement, be completely pure, and be endowed with the right path of the Great Sage (the Buddha).
A kāṣāya is a dyed robe, a robe that is a field of merit worn by those who have left home. There are three robes: the five-panel robe, the seven-panel robe, and the twenty-five-panel robe. The five-panel robe is worn daily for work. The seven-panel robe is worn for gatherings, listening to sutras, and attending morning and evening services. The twenty-five-panel robe is worn only when lecturing on sutras, expounding the Dharma, or conferring precepts. After leaving home, one has only three robes, one alms bowl, and one sitting mat, which one ordinarily never parts from; this is what it means to observe the precepts. Those who have left home are called the dark-robed, while laypeople are called the white-robed. The robes worn by those who have left home must all be dyed, whereas laypeople’s robes need not be dyed and are mostly white; hence the name “white-robed.”
At the time of entering monastic life,
May all sentient beings—
Enter monastic life with the Buddha,
And save all beings,
Commentary: When one truly renounces the household life, one should make a vow: “May all sentient beings renounce the household life together with the Buddha and save all sentient beings.”
Taking refuge in the Buddha
May all sentient beings
Perpetuate the Buddha lineage
Give rise to the unsurpassed mind.
Commentary: When taking refuge in all the Buddhas of the ten directions and the three times, one should make this vow: May all sentient beings ensure that the Buddha-seed is never extinguished, comprehend the Great Way, and arouse the unsurpassed mind.
Taking refuge in the Dharma
May all beings aspire
To enter deeply the Sutra Treasury
With wisdom like the ocean
Commentary: When taking refuge in all the revered Dharma, one should make the following aspiration: May all sentient beings enter deeply into the Treasury of the Scriptures and attain profound wisdom as vast as the ocean.
I take refuge in the Sangha
May all beings aspire
Lead the great assembly,
Be wholly unhindered
Commentary: When taking refuge in the entire Sangha of the Worthy and Holy Ones, one should make a vow: May all sentient beings lead the entire assembly in practicing all the Dharma without hindrance. Taking the Three Refuges is the first pledge made by Buddhists as they enter the gate of the Buddha; it is a very important ceremony.
The first phrase of the Great Compassion Mantra is: “Namo He La Da Na Duo La Ye Ye,” translated as “I take refuge in the eternally abiding Triple Gem of the ten directions.” The first phrase of the Shurangama Mantra is: “Namo Sa Da Tuo Su Jia Duo Ye. A La He Di San Miao San Pu Tuo Suo,” translated as “I take refuge in the inexhaustible, eternally abiding Triple Gem of the ten directions.” At this time, all the Buddhas of the ten directions come to protect and be mindful of you. Eighty-four thousand Vajra Treasury Bodhisattvas constantly accompany you on both sides to protect you. Therefore, whether lay or ordained, one must always uphold the Three Refuges and respectfully observe the precepts.
When receiving the precepts,
May all beings
Skillfully train in the precepts
And do no evil.
Commentary: When receiving and studying the precepts, one should make a vow: May all sentient beings skillfully learn and practice the precepts and Vinaya. Precepts prevent evil and guard against transgressions: refrain from all that is evil and do all that is good. One must clearly understand the precept teachings, the essence of the precepts, their characteristics, and their practice; deeply enter the Dharma-gate of the precepts and Vinaya, and thoroughly understand the meaning of the precepts.
Precepts prevent wrongdoing by body and mind. Therefore, novice monks receive ten precepts; bhikkhus receive 250 precepts; bhikkhunis receive 348 precepts. There are also the Bodhisattva precepts: ten major precepts, forty-eight minor precepts, and fifty-three minor injunctions.
Receive the Ācārya’s teaching
May all beings vow; may all beings pray
Be fully endowed with dignified conduct;
And act truthfully; do everything truthfully.
Commentary: When receiving instruction from an Ācārya, one should make this vow: “May all sentient beings set forth in accordance with their vows and fully embody the three thousand dignified deportments and eighty thousand subtle practices. Whatever they do must be sincere and not false or deceitful; otherwise, they will transgress the precepts.” A bhikshu who has left home must be complete in deportment, so that those who see him may give rise to faith. The deportment of those who have left home represents the dignity and solemnity of Buddhism. Not only must monastics have proper deportment; laypeople must as well, because lay practitioners are the external supporters of Buddhism. Lay practitioners should have good deportment and conduct, and let their words and actions serve as an example to everyone. When people who do not believe in the Buddha see that “your words are trustworthy and your manner is proper,” they are influenced by you and come to believe in the Buddha. Therefore, deportment is a very important part of spiritual cultivation.
Receiving the preceptor’s teaching
May all beings aspire
Enter the wisdom of non-arising,
Reach the place of non-reliance.
Commentary: When receiving the High Master’s admonitions, one should make a vow: “May all beings attain the wisdom of the unborn and reach the state of non-reliance.” That means to strive without ceasing, advancing diligently again and again; to commit no evil deeds and give rise to no sense of complacency. Do not think that once you have taken refuge in the Three Jewels, you will no longer fall into the three evil paths.
“Hòa thượng” means that “hòa” refers to the Six Harmonies, and “thượng” means lofty or noble. Because of their lofty character and perfected conduct, they are called Hòa thượng, as a mark of respect. In the past, in a large monastery, only the abbot (resident head) could be called a Great Hòa thượng; when he grew old, he was called an Elder Hòa thượng. Some people who have left home to practice are called Dharma Masters.
The Six Harmonies are:
Harmony in body, dwelling together.
Harmony in speech, without contention.
Harmony in mind, sharing joy.
Harmony in precepts, practicing together.
Harmony in views, understanding one another.
Harmony in material benefits, sharing equally.
Those who have renounced the household life form a community. Everyone gathers in one place because of karmic connections, so they must live together harmoniously. Do not create discord or quarrels; yield to one another. This is of great help to one’s spiritual practice. Remember! Do not give rise to jealousy or obstruct others from cultivating the Way. Anyone who has such thoughts will fall into hell—there is not the slightest doubt about it.
Receiving full ordination
May all sentient beings
Possess all skillful means,
Attain the supreme Dharma.
Commentary: When receiving full ordination, make this vow: May all sentient beings be endowed with every skillful means and attain the most supreme Dharma.
The Dharma of skillful means means that, in order to teach and transform sentient beings, one does not abandon birth and death. One constantly moves freely among sentient beings without becoming defiled. This also means compassionately protecting and caring for all sentient beings, and skillfully teaching and transforming them. Therefore: “Expedient means have many gates;
returning to the source, there are not two paths.” Any method of spiritual cultivation can lead to Buddhahood once one’s merits and virtues are perfected.
The above are the fifteen vows made upon renouncing household life. Monastics see through worldly phenomena as suffering, emptiness, impermanent, without a self, illusory and unreal. Only the supramundane Dharma is permanence, bliss, self, and purity; it alone is truly real and not illusory.
If entering the hall,
May all sentient beings:
Ascend to the unsurpassed hall,
And abide unmoving.
Commentary: If you enter a lecture hall or a room, you should make a vow: “May all sentient beings ascend to the unsurpassed Dharma hall—that is, attain unsurpassed, complete enlightenment, abide in suchness without moving, and remain lucid and constantly bright.” “Suchness without moving” is concentration; “lucid and constantly bright” is wisdom. One must abide in the realm where concentration and wisdom are perfectly clear.
If arranging a bed and seat,
May all beings
Unfold the wholesome Dharma
And see the true aspect.
Commentary: If one is arranging a bed or a seat, one should make the following vow: “May all sentient beings unfold the wholesome Dharma, enabling all sentient beings to see the true mark, which is also the true nature. Do not cling to marks; marks arise delusively from the mind. When they are not clung to, they are empty, and thus are the true mark. One may also say that the absence of the four marks and the two kinds of attachment is the true mark.”
With the body upright, seated in proper posture,
May all sentient beings:
Sit upon the seat of Bodhi,
With minds attached to nothing.
Commentary: When sitting upright in meditation, one should make a vow: May all sentient beings sit upon the seat of enlightenment, with no attachment in their minds to any realm.
When sitting in meditation, you must sit upright and properly. Thus: “Sit like a bell”—sit firmly like a great temple bell, leaning neither forward nor backward, perfectly still. The eyes contemplate the nose, the nose contemplates the mouth, and the mouth contemplates the mind. When false thoughts do not arise, wisdom will naturally manifest. If any states appear before you, whether wholesome or unwholesome, do not let your mind be moved. Thus: “Think neither of good nor of evil.” Even: “If the Buddha comes, kill the Buddha; if the demon comes, kill the demon.” This is what it means to remain unmoved. Cultivating the Way means cultivating the power of samādhi: not being swayed by circumstances, but instead transforming them. That is, transforming an unfavorable circumstance into a favorable one. How can it be transformed for the better? By making vows—for the sake of sentient beings throughout the Dharma Realm, make vows: “May they bring forth the bodhi mind, cultivate the unsurpassed Way, and soon attain Buddhahood.” Why do wholesome realms so often appear? Because in the past, you gave rise to wholesome thoughts. If you gave rise to unwholesome thoughts, then in this life unwholesome realms will appear. Therefore, cultivators must never give rise to deluded thoughts. Whatever deluded thought you give rise to, that realm will manifest. Hence: When not a single thought arises, the whole body and its great functioning, the inherently present Buddha-nature, all manifest. When not a single thought arises, there are no deluded thoughts at all. Great Master Yongjia said: “Have you not seen:
The carefree person of the Way, beyond learning and free of striving,
Neither dispels delusive thoughts nor seeks the truth.”
Once delusive thoughts have been cleared away, what truth is there left to seek?
Sitting in the full-lotus posture,
I vow that all sentient beings
Have firmly established roots of goodness
And attain the Immovable Ground.
Commentary: When sitting in full lotus, one should make a vow: “May all sentient beings have firm roots of goodness and attain an unshakable state”—that is, may they not change their spiritual practice.
When Buddhas and Bodhisattvas appear seated in meditation, they all sit in the full-lotus posture, which is also the Bodhi seat.
Practicing concentration
May all beings aspire
To subdue the mind through concentration,
And bring all accumulated defilements to a complete end.
Commentary: When practicing meditation, one should make vows: May all sentient beings use the power of concentration to subdue the mind, so that residual habits may finally be eliminated—that is, so they are no longer afflicted by habitual tendencies and faults. I often say: When the mind is settled, demons are subdued and joy comes day after day;
when delusive thoughts do not arise, there is peace everywhere.
When the mind is settled, one can subdue the heavenly demons and heterodox paths, and be at ease day after day. If one does not give rise to false thoughts, one will be peaceful wherever one goes, with absolutely no afflictions.
If cultivating contemplation,
May all beings
See the truth as it is,
And never quarrel.
When practicing śamatha-vipaśyanā, one should make a vow: May all sentient beings see the true principle and never contend.
I propagate the Buddhadharma in America, and I have only one Dharma treasure: “Everything is OK.” I do not contend for fame or profit, or keep score between myself and others; I let go of everything. I do not contend with people, but live in harmony with them. This is my guiding principle.
Leaving the full-lotus seat
May all beings vow:
Contemplate all conditioned phenomena
All return to dissolution and extinction.
Commentary: When coming out of the full-lotus posture, one should make this aspiration: May all sentient beings contemplate the impermanence of all conditioned phenomena. All phenomena that arise through causes and conditions are impermanent; ultimately, they all end in dissolution and extinction.
The seven vows above are vows made while sitting in meditation and contemplation. Only by making vows can one give rise to the mind of bodhi; only then can one teach and transform sentient beings and cultivate the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity, in order to liberate all sentient beings
At the time of setting down the foot
May all beings
Attain liberation of mind
Abide steadfastly, unmoving.
Commentary: After finishing meditation, as you lower your legs, you should make a vow: “May all sentient beings’ minds be liberated and at ease, free from attachment. May they abide in stable samādhi, their minds unmoved whether walking, standing, sitting, or lying down.” “Not moving the feet” means not giving rise to deluded thoughts or wrong thoughts.
Confucius said: “At fifteen, I devoted myself to learning.
At thirty, I was firmly established.
At forty, I no longer had doubts.
At fifty, I knew Heaven’s mandate.
At sixty, my ear was attuned.
At seventy, I followed my heart’s desires.” This is the meaning of abiding steadfastly without moving. Buddhism says:
“Suchness is unmoving, clear and luminous.” When what is true and proper does not waver, one attains true wisdom. Having attained true wisdom, one is no longer plagued by deluded thoughts and dreams.
In the past, there was a practitioner who went to seek guidance from spiritual teachers in hopes of attaining liberation. He sought guidance in many places but did not attain liberation. One day, he consulted a clear-sighted spiritual teacher and respectfully requested instruction, asking: – “Most Venerable! How can I attain liberation?” The venerable monk heard this and said, “Who tied you up?” He thought, “Oh! No one has tied you up!” The old Venerable Master said again, “Since no one is binding you, why go everywhere looking for liberation?” Upon hearing this, he suddenly attained great enlightenment. So that was how it was! Thus, he dispelled the darkness and attained liberation.
When lifting the foot,
May all beings
Emerge from the sea of birth and death,
And possess all wholesome Dharma.
Commentary: When lifting one’s foot to walk, one should make a vow: “May all sentient beings escape the sea of suffering of birth and death and be endowed with all wholesome dharmas”—that is, the five precepts, ten precepts, three trainings, six perfections, and so on.
When getting out of bed, one should recite:
“From early morning until evening,
May all beings be protected.
If any should lose their lives beneath my feet,
May they be reborn at once in the Pure Land.” Therefore, when a bhikkhu walks, he does not step on green grass, for fear of trampling living beings. This is an expression of compassion for living beings.
When putting on the lower garment,
May all beings
Wear all roots of goodness
And be fully endowed with shame and modesty.
When putting on pants, one should make a vow: “May all sentient beings protect their roots of goodness and be fully endowed with a sense of shame. (Hổ means that I do not do evil; thẹn means that I do not tell others to do it.)” If one does not wear pants, one does not know shame.
Adjusting the robe and fastening the sash
May all beings aspire
To guard their roots of goodness
And not let them become scattered or lost.
Commentary: When fastening one’s robes, they should be neat and clean, befitting dignified deportment and inspiring reverence in those who see them. At this time, one should also make a vow: May all sentient beings examine whether the wholesome roots they have planted are growing, and not let them be lost.
When putting on the upper garment,
May all beings
Attain excellent roots of goodness
And reach the far shore of the Dharma.
Commentary: When putting on the upper garment, one should make this aspiration: “May all sentient beings attain excellent roots of goodness, perfect the practice of the six perfections, and reach the other shore of Nirvana.”
Before donning the saṅghāṭī robe
May all beings
Enter the highest stage
Attain the unshakable Dharma.
Commentary: When putting on the great robe (kāṣāya), one should make a vow: May all sentient beings attain Buddhahood, realize the Dharma of immovability—which is also samādhi—and abide in the Pure Land of Eternal Quiescent Light.
The six vows above are vows recited when putting on one’s robes. Monastics should wear their robes neatly and keep them clean. Since they represent Buddhism, they must be mindful at all times and not let their dignified bearing lapse.
Do not wear flashy, gaudy clothes; instead, follow the Middle Way. This inspires respect in others, and thus a bhikkhu does not lose his dignity
Holding a willow branch
May all sentient beings
All attain the wondrous Dharma,
Ultimately pure.
Commentary: When holding a willow branch, one should make a vow: “May all sentient beings attain the inconceivable Dharma and, in the future, attain purity.” The willow branch can dispel the defilements of sentient beings, bringing them ultimately to purity.
The willow branch has five meanings:
- Brighten the eyes.
- Eliminate phlegm.
- Eliminate bad breath.
- Discern flavors.
- Aid digestion.
Because willow branches are bitter in nature, they have the effect of resolving phlegm. There are four kinds of willow: water willow, white willow, red willow, and yellow willow. The willow branches used today are mostly from the willow, also called small willow.
When chewing the willow twig,
May all sentient beings
Have minds composed and pure,
And chew away all afflictions.
Commentary: When chewing the willow twig, one should make a vow: “May all sentient beings have harmonious, pure minds and chew and swallow all afflictions.” The Vinaya Mātṛkā Sutra says: “There are five faults in not chewing a willow twig:
- The breath is foul.
- The throat is unclean.
- Phlegm, retained food, and wind-cold do not resolve.
- There is no appetite.
- The eye disease worsens.
This means that chewing willow twigs aids digestion and helps resolve phlegm. In the past, large temples in China still maintained the custom of chewing willow twigs. For nearly a hundred years now, people have forgotten this old custom.
At the time of urinating and defecating
May all beings aspire
To abandon greed, hatred, and delusion
And eradicate sinful deeds.
Commentary: When urinating or defecating, one should make this vow: May all sentient beings abandon the three poisons of greed, anger, and delusion, and no longer cling to attachment. May all sinful dharmas be swept away. Sinful dharmas are like urine and feces; they must be cleansed away at all times.
If one is charitable, one does not steal, and thus is not greedy. If one is compassionate, one does not kill or harm, and thus is not hateful. If one has wisdom, one does not engage in sexual misconduct, and thus is not deluded. Therefore, the Nirvana Sutra says, “Among all poisons, none is worse than these three.” These three poisons can harm the Dharma body. One must be careful! One must be mindful!
When the task is finished, go to the water
May all beings aspire
Within the Dharma beyond the world
May swiftly proceed.
Commentary: After finishing urinating and defecating, while washing with water, one should make this vow: “May all sentient beings practice the Dharma that transcends the world, escape the Three Realms, and swiftly be born in the Pure Land.” Therefore:
“Amitabha’s Pure Land
Awakening to the unborn
Together ending birth and death
Together ending suffering”
The Buddha laid down the rule that after urinating or defecating, one must wash clean; otherwise, one will incur bad consequences. If one does not wash after defecating, one may not sit on things, circumambulate a stupa, practice the Way, or even pay respects to the Buddha and recite sutras.
Wash away bodily impurities
May all beings
Be pure and gentle
Ultimately free from defilement.
Commentary: When washing the anus (a dirty thing), one should make the vow: “May all sentient beings be pure, harmonious, gentle and compliant, ultimately free from all faults and unstained by impurity.”
Using water to wash the palms
May all sentient beings aspire
May they attain pure hands
And uphold the Buddha-Dharma.
Commentary: When washing one’s hands, one should make this vow: “May all sentient beings attain pure hands, for only with pure hands can they turn the pages of and recite the sutras, and receive and uphold the Buddha’s teachings.” The sutras say: “If one requests a sutra with unclean hands, one will suffer the karmic retribution of becoming maggots in a latrine.”
Washing the face with water,
May all sentient beings
Attain the pure Dharma gate,
Forever free from defilement.
Commentary: When washing one’s hands, one should make this vow: “May all sentient beings attain the pure Dharma-gate and never again be stained by dust and filth.” Sentient beings have eighty-four thousand afflictions, so the Buddha taught eighty-four thousand Dharma-gates. Each Dharma-gate is a pure Dharma-gate, specifically intended to cure the feverish afflictions of sentient beings and bring them coolness and relief. The Sutra of Contemplation of the Mind Ground says: Eighty-four thousand dhāraṇī gates
Can dispel the hindrances of delusion and destroy demons.
According to an Indian legend, someone reciting the Flower Garland Sutra would splash onto the ground the water used to wash their hands or face. If ants or insects were touched by the water, they would immediately be reborn in the heavenly realm. This is enough to show that the merit of reciting the Flower Garland Sutra is truly wondrous beyond description! The seven vows above are vows made while washing, to remove dirt and become clean. Whenever one burns incense, pays homage to the Buddha, recites sutras, or chants mantras, one must wash one’s face, rinse one’s mouth, and wash one’s hands; this expresses reverence.
Holding the monk’s staff,
May all beings
Establish a great assembly for giving,
And reveal the path as it truly is.
When holding the monk’s staff, one should make this vow: “May all sentient beings establish a great Dharma assembly of giving and show sentient beings the true path of spiritual cultivation—the path of suchness and true reality. May giving be extended equally to all, so that those who hear the Dharma may benefit.” The staff has four prongs at its top, representing the Four Noble Truths, and twelve rings, representing the Twelve Links of Dependent Origination. It can be shaken to make a sound. When a bhikkhu goes begging for alms and comes to a donor’s door, he shakes it two or three times; if no one comes, he leaves. The Bodhisattva Kṣitigarbha holds a staff in his hand.
Holding the alms bowl,
May all beings
Become vessels of the Dharma
And receive offerings from gods and humans.
Commentary: When holding the alms bowl, one should make a vow: “May all sentient beings become vessels of the Dharma and receive offerings from gods and humans.” The Buddha uses a stone bowl; non-Buddhists use wooden bowls; and bhikkhus use ceramic bowls. Bowls must not be made of gold or silver. Names or writing must not be inscribed on the bowls. After eating, wash the bowl clean and put it away.
Taking the first step toward the Way
May all beings aspire
To follow the Buddha’s practice
And enter the place of nonreliance.
Commentary: When arousing the aspiration to practice, one should make a vow: “May all sentient beings turn toward the path the Buddha practiced—that is, practice according to the Dharma—and enter a place of non-reliance, with no mind of depending on others.” It is like the Venerable Ananda, who at first relied on the Buddha because he was His paternal cousin, and so would not practice. He did not understand the principle:
“Whoever eats is the one who gets full;
Each person must take care of their own birth and death.” Thus, he was bewitched by the woman Matangi and came perilously close to losing his monastic purity. Only when Bodhisattva Manjushri brought the Shurangama Mantra to rescue him did he escape the woman’s snare.
If on the road,
may all sentient beings
be able to walk the Buddha Way
and turn toward the Dharma of No Remainder.
Commentary: When walking on the road, one should make the following aspiration: May all sentient beings follow the path cultivated by the Buddha and proceed toward nirvana without remainder.
When going along the road,
May all beings
Tread the pure Dharma realm,
With unobstructed minds.
Commentary: When crossing the road, one should make a vow: May all sentient beings, wherever they go, be within the pure Dharma realm, with minds free from attachment and obstruction.
Upon ascending a high road
May all sentient beings aspire
Forever to leave the three realms
With fearless minds.
Commentary: When walking along an elevated path, one should make this aspiration: May all sentient beings forever be free from the Desire Realm, the Form Realm, and the Formless Realm, and never give rise to a fainthearted mind.
When going down a lower road,
May all sentient beings aspire:
May their minds be humble,
And their wholesome roots of Buddhahood grow.
Commentary: When going down a lower road, one should make a vow: “May all sentient beings be humble and not become complacent; may they not give rise to arrogance or conceit, and may they treat people and all things with harmony and love. Only then can the Buddha’s wholesome roots grow.” A practitioner should not be arrogant, but should seek guidance from a virtuous spiritual friend at all times. Even if the other person is not as accomplished as you are, you should still seek guidance from them. The Analects says: “The wise learn well; don’t be shy about asking questions.” It also says:
“When three people walk together,
there is surely one who can be my teacher.” When we study the Buddha’s teachings, we must have this kind of attitude in order to make progress.
Seeing a crooked, winding road,
May all beings vow
To abandon unrighteous paths
And forever eradicate wrong views.
Commentary: When walking on a winding, crooked road, one should make a vow: May all sentient beings abandon the improper path and take the straight path; only then will they forever relinquish wrong knowledge and wrong views.
When seeing a straight path,
May all sentient beings
Have upright minds,
Free from flattery and deceit.
Commentary: When seeing the path of rectitude, one should make a vow: “May all sentient beings have upright minds, free of flattery and deceit.” This is the conduct of noble people.
Some people are inclined to curry favor with the rich and look down on the poor. When they see someone with money and power, they make a habit of saying flattering things. Such an attitude is truly shameful! When they see poor people with no influence, they act arrogantly. Such behavior is truly detestable! An upright person absolutely has no such thoughts.
A wealthy person who is not arrogant is virtuous. A poor person who does not flatter others is virtuous. Yet everyone tends to favor the new and neglect the old; if one does not fall into this failing, one will understand the principles of how to conduct oneself as a person.
During the Three Kingdoms period, there was Lord Guan, who placed great importance on righteousness, and was therefore said to possess “righteousness vast as the sky.” While staying in Cao Cao’s camp, he was given gold when he mounted his horse and silver when he dismounted, along with a small banquet every three days and a grand banquet every hundred days. He received Cao Cao’s generous hospitality, but his resolve never changed. Though his body was in Cao Cao’s camp, his heart remained with his elder brother, Liu Bei. One day, Cao Cao presented Lord Guan with a new robe. Not forgetting his bond with his elder brother, he wore the new robe underneath and his old robe on top. Cao Cao saw this and, finding it strange, asked: — “Second General! Why are you wearing a new robe underneath?” “Because this old robe was given to me by my elder brother Liu Bei, I do not favor the new and neglect the old, so I wear the new robe bestowed by the Prime Minister underneath it.” After hearing this, Cao Cao was deeply disappointed. Knowing there was no way to change Guan Gong’s resolve, he sent him back to Liu Bei. History preserves the tale of Guan Gong traveling a thousand miles to seek his sworn brother, his name honored for all eternity. During the Sui dynasty, Guan Gong helped Great Master Zhizhe successfully build a temple on Mount Yuquan, then took refuge in Great Master Zhikai and became a benevolent Dharma-protecting deity. In some temples, Bodhisattva Weituo is on the left and Guan Gong on the right; both are Dharma-protecting deities who safeguard the place of practice.
Upon seeing a road thick with dust,
One should wish that all sentient beings
Be far removed from dust and grime,
And attain the pure Dharma.
Commentary: When seeing a lot of dust on the road, one should make this vow: May all sentient beings leave places where worldly dust gathers and attain the wondrous pure Dharma—that is, may their bodies be free of dust and their minds be free of dust, so that body and mind are pure.
Seeing a path free of dust,
May all beings aspire
To always practice great compassion,
And let their minds be nourished.
Commentary: When you see that there is no dust on the road, you should make a vow: “May all sentient beings always cultivate the mind of great compassion, so that their minds are imbued with it—and thus possess the radiant light of wisdom.” Hence: “Wealth enriches the house; virtue enriches the person.” The wealthy build beautiful houses; the virtuous possess radiance. I often say:
“Be honest in admitting your own faults.
Do not speak of others’ faults.
The faults of others are your own faults.
This oneness is called great compassion.”
Everyone must acknowledge their own mistakes and should not blame someone who is not at fault. Confucius said, “Knowing one’s mistakes and correcting them—there is no greater good than this.” In ancient times, when Yu the Great heard someone point out his faults, he bowed; when Kong Lu heard someone point out his faults, he rejoiced. When we talk, we often fall into the bad habit of liking to discuss other people’s right and wrong and criticize their strengths and weaknesses, while saying nothing about our own faults. This is like a crow perched on a pig’s back: it sees only that the pig is black, but not that it is black itself. This is foolish behavior. The ancients said: “Who is not a sage? Who can be without fault?” Thus we can see that sages have no faults, virtuous people are good at correcting their faults, and petty people are good at concealing their faults. This is the difference; the key lies here. Where other people are in the wrong, I am in the wrong too. Why? Because other people and I are originally one body. Hence: “Great compassion of the same substance.” If you think this way, you will attain the realm of the samadhi of non-contention.
If seeing a perilous path
May all sentient beings
Abide in the true Dharma realm
Be free from all offenses and calamities.
Commentary: If you see that the path is dangerous, you should make a vow: “May all sentient beings abide in the realm of the true Dharma, be free from all karmic offenses and obstructions, and attain all pure wisdom.” The dangerous path means the six realms of cyclic existence: now in heaven, now beneath the earth, now among animals, now among hungry ghosts, now among humans, and now among Asuras. That is why the six realms are called dangerous. The Buddha said:
“Gaining a human body is like finding a handful of earth in the palm;
Losing a human body is like all the earth outside it.”
The human body is difficult to attain. The sages of old said:
“The human body, so hard to attain, has now been attained;
The Buddha Dharma, so hard to hear, has now been heard.
If in this life we do not hasten to liberate ourselves,
When shall we wait to liberate ourselves?”
When seeing an assembly,
May all sentient beings
Expound the profound Dharma
In complete harmony.
Commentary: When seeing an assembly gathered together, one should make this aspiration: May all sentient beings expound the profound, unsurpassed wondrous Dharma, so that everyone may be harmonious and free from dispute.
If one sees a great tree,
May one vow for all beings:
To be free from ego and contentiousness,
And to harbor no resentment.
Commentary: If you see a large tree, you should make a vow: “May all beings be free from contentiousness and resentment. May they regard enemies and loved ones equally, seeing them all alike. Thus, enmity should be resolved, not created.” If everyone contemplates things this way, all will be well.
Whenever seeing a grove,
May I vow that all beings
Become worthy of reverence
By gods and humans.
Commentary: When you encounter a monastery, you should make this vow: May all sentient beings, both those in heaven and those in the human realm, respectfully bow in reverence and harbor no arrogance or conceit.
A community where monastics live is called a “forest monastery.” Why? Because each monastic is like a great tree. When everyone lives together in one place, sharing their lives, it is like a forest; therefore, it is called a “forest monastery.”
If one sees a high mountain,
May all sentient beings
Surpass in their roots of goodness,
With none able to reach the summit.
Commentary: If you see a high mountain, you should make a vow: “May all sentient beings’ roots of goodness surpass those of everyone else. Having reached the highest summit, may no one be able to reach it.”
Seeing a thorny tree,
May all beings aspire:
That the thorns of the three poisons
Be swiftly cut away.
Commentary: When you see a thorn prick, you should make a vow: May all beings quickly sweep away the three piercing poisons of greed, anger, and delusion. These three poisons are as deadly as poisoned arrows. If one is struck by them, one may fall unconscious in a mild case, and may even lose one’s life in a severe case.
Seeing trees with luxuriant foliage
May all beings
Through concentration and liberation
Become a bright, sheltering shade.
Commentary: When seeing trees growing lush and abundant, one should make a vow: “May all sentient beings use the power of liberating concentration to provide a luminous shade. Just as the shade of a tree brings coolness, may it bring coolness to sentient beings.”
If seeing flowers bloom,
May all beings
Attain spiritual powers and other Dharma qualities,
Like flowers blossoming.
Commentary: When you see flowers blooming, you should make a vow: May all sentient beings attain inconceivable wondrous spiritual powers and all the Dharma, like flowers blooming in profusion.
When seeing a flowering tree,
May all sentient beings
Have features like flowers,
Complete with the thirty-two marks.
Commentary: If you see a tree in bloom, you should make a vow: May all sentient beings have flower-like marks, complete with the thirty-two marks of a great person and the eighty excellent characteristics.
If seeing the true fruit
May all sentient beings
Attain the supreme Dharma
Realize the path of Bodhi.
Commentary: If you see a tree truly bearing fruit, you should make a vow: May sentient beings attain the supreme Dharma and realize the path of Bodhi, which is also the path of enlightenment to Nirvana.
When seeing a great river,
May all sentient beings
Enter the stream of Dharma,
And enter the ocean of Buddha’s wisdom.
Commentary: If one sees a great river, one should make a vow: “May all sentient beings enter the stream of Dharma—that is, enter the stream of the noble ones’ Dharma-nature—and only then be able to enter the ocean of the Buddha’s wisdom.”
If one sees marshes and ponds,
May one vow for all beings:
May they swiftly encounter all Buddhas
And the one-taste Dharma.
Commentary: If one sees a place where water has stagnated, one should make a vow: “May all sentient beings quickly awaken to the one taste of the Dharma of the Buddhas of the three times—that is, the principle of the true aspect of all dharmas.”
If one sees a pond or lake,
May all beings aspire:
May their speech karma be fulfilled,
And may they skillfully expound.
Commentary: If one sees ponds and lakes, one should make this aspiration: “May all sentient beings be endowed with wholesome speech karma and use skillful means to expound the true nature of all phenomena.”
When seeing a well
May all beings vow
To be fully endowed with eloquence
And expound all the Dharma.
Commentary: If one sees a well, one should make this vow: May all sentient beings be endowed with the four kinds of unobstructed eloquence—the unobstructed eloquence of Dharma, of meaning, of words, and of joyful exposition—and skillfully expound all wondrous Dharma.
If one sees a bubbling spring
May one wish for all beings
Skillful means increase
Wholesome roots be inexhaustible
Commentary: When one sees a spring gushing forth, one should make this aspiration: “May the wisdom and skillful means of all sentient beings grow, and may their roots of goodness never be exhausted.” For sentient beings who have not planted roots of goodness, I cause them to plant roots of goodness. Those who have planted roots of goodness, I cause to increase and grow. Those whose roots of goodness have increased and grown, I cause to ripen. Those whose roots of goodness have ripened, I cause to attain liberation.
When seeing bridges and roads,
May all beings vow
To deliver all across,
Like a bridge.
Commentary: When you see a bridge or road, you should make a vow: “May I liberate all sentient beings, ferrying them across like a bridge—from this shore of birth and death to the other shore of Nirvana.” In short, to cross the river of birth and death, one must have the Prajna Bridge.
If seeing flowing water,
May all sentient beings
Attain wholesome desires,
And wash away delusion and defilement.
Commentary: When you see water flowing somewhere, you should make a vow: “May all sentient beings develop wholesome aspirations, cleanse away defilements and delusions, and remain pure forever.” From beginningless kalpas until now, we have continually given rise to delusion, created karma, and undergone its effects. This is what is meant by defilements and delusions.
Seeing a gardener
May all beings vow
In the garden of the five desires
To weed out the grass of craving.
Commentary: When we see someone gardening, we should make a vow: “May all sentient beings cut away the weeds of craving and desire in the garden of the five desires—wealth, sex, fame, food, and sleep. These weeds obstruct the garden of enlightenment and can cause sentient beings to fall into ruin. We must uproot them completely to put an end to future troubles. Therefore, practitioners must renounce desire and eliminate attachment, pulling out the roots of the weeds of craving so they will never grow again.”
Seeing the sorrowless grove,
May all sentient beings
Forever be free from craving and attachment,
And give rise to neither worry nor fear.
Commentary: When you see a grove of sorrowless trees, you should make a vow: May all sentient beings forever be free from greed and attachment, and attain peace without worry or fear. Otherwise, they will always live in fear.
A Buddha is one whose karma has been purified and whose emotions have been emptied; sentient beings are burdened with karma and deluded by emotion. If one diligently cultivates the path, gradually one’s karma will be completely extinguished and one’s emotions will also disappear. In this way, one will become a Buddha.
Why is karma not pure and attachment not empty? Because there are minds of greed, attachment, anger, and delusion; therefore, the mind of bodhi does not grow, and one cannot become a Buddha.
If seeing a garden
May one wish that sentient beings
Diligently cultivate all practices,
And advance toward the Buddha’s Bodhi
If one sees gardens, one should make this aspiration: May all sentient beings diligently cultivate all paths of practice and aspire to the Buddha’s enlightenment, attaining the fruit of awakening.
Empress Wu Zetian of the Tang dynasty issued an edict to the god of flowers, ordering all the flowers to bloom in winter. She then composed a poem that read: Tomorrow morning I shall visit the imperial garden;
Let the fruit trees announce spring on their branches.
The flowers must bloom through the night;
Do not wait for the warm breeze to blow.
On the second day, she went to inspect the flower garden, and sure enough, all the flowers, grasses, and trees were in full bloom, looking very beautiful. She was overjoyed, knowing that she was destined to rule. Not only did sentient beings obey her commands, but non-sentient beings did too.
In ancient times, Wu Zetian was once given a prophecy by the Buddha that there would be a female emperor in China to uphold the Dharma. Although her private life was romantic and people reviled her for it, she made great contributions to the Dharma. This Avatamsaka Sutra was brought back for translation after she sent people to the Western Regions, to the country of Wu Zhen, to request it. It was translated by the Tripiṭaka Master Śikṣānanda and rendered in eighty fascicles. (During the Jin dynasty, the Tripiṭaka Master Buddhabhadra had translated it into sixty fascicles.) It has been handed down through the world. She was a great benefactor of Buddhism; a verse is recorded: The unsurpassed, profound, wondrous Dharma
Is difficult to encounter in hundreds of thousands of millions of kalpas.
Now that I have seen and heard it, received and upheld it,
May I understand the Tathagata’s true meaning.
This verse has been passed down to the present day. When reciting the Sutra, this verse is recited first.
Seeing a person adorned,
May we wish that all sentient beings
Have the thirty-two marks
As adornment and beauty.
Commentary: When seeing someone adorned in a dignified manner, one should make the vow: May all sentient beings attain the thirty-two marks and eighty excellent characteristics, adorning themselves beautifully so that all who see them give rise to reverence.
Seeing one without adornment,
May all beings
Cast off all ornaments
And fulfill the ascetic practices.
Commentary: When seeing someone without adornment, one should make this vow: May all sentient beings cast off all ornaments and perfect the ascetic practices of the dhūta.
Dhuta is translated as “shaking off,” meaning to rouse the spirit and overcome difficulties. It also means always striving diligently without pause. There are twelve dhuta practices: In an araṇya: That is, in a secluded, quiet place far from noise.
Usually goes begging for alms: Does not eat food provided by the Sangha.
Begs for alms in order: Does not choose between rich and poor households.
Eats one meal a day: Eats only once, at noon; eats nothing after noon.
Eats a measured amount: Accepts only one bowl of rice.
Does not drink nourishing liquids after noon: Does not drink milk or honey after noon.
Wears rag robes: Picks up discarded cloth, dyes it, and sews it into robes to wear.
Has only three robes: That is, a five-section robe, a seven-section robe, and a twenty-five-section robe.
Sits in a cemetery: Stays in a cemetery.
Rests beneath a tree at night: Sits in meditation beneath a tree, but for no more than three nights.
Sits out in the open: Sits outdoors, unafraid of wind or scorching sun.
Usually sits and never lies down: That is, sleeps sitting up at night, never lying down, with legs crossed in the full-lotus position.
Seeing people attached to pleasure,
May all beings aspire:
To delight themselves in the Dharma,
And never relinquish their joyful love.
Commentary: When you see people attached to sensual pleasures, you should make a vow: “May all sentient beings find joy in the Dharma”—that is, in worshipping the Buddha, bowing and repenting, reciting the Buddha’s name, chanting sutras, reciting mantras, sitting in meditation, and so on. May they rejoice in the joy of the Dharma and never abandon it. In this way, attachment to pleasure can be overcome.
Seeing no attachment to pleasure
May all beings be vowed for
Amid conditioned things
The mind finds no delight.
Commentary: When seeing people who are not attached to pleasure, one should make a vow: May all sentient beings, amid things that have form and appearance, have no craving or attachment in their minds to any realm whatsoever.
When seeing joyful people,
May all sentient beings
Always attain peace and happiness,
And delight in making offerings to the Buddha.
Commentary: When you see people rejoicing and experiencing happiness, you should make a vow: May all sentient beings always be safe, peaceful, and happy. How can this be attained? First, one must be content; then, one must be patient. Hence the saying: Contentment brings joy
Patience brings peace.
One should joyfully make offerings to the Buddhas.
Seeing people afflicted by suffering,
May all sentient beings
Attain fundamental wisdom
And dispel all suffering.
Commentary: When you see people suffering and afflicted, you should make a vow: “May all sentient beings attain fundamental wisdom and thereby eradicate all suffering and distress.” Why is there suffering? Because there is no wisdom. When people cannot see things clearly or understand them, suffering arises. Those who have wisdom see through everything, can let go, and attain freedom. Freedom is happiness. Since this world is scorched by countless sufferings and filled with countless evils, everyone is afflicted. How can we be free of affliction? We must diligently cultivate precepts, concentration, and wisdom, and eradicate greed, anger, and delusion.
Seeing a person free of illness
May we vow for all sentient beings
To enter true wisdom
Forever free of illness and affliction.
Commentary: When seeing people who are free from illness, one should make this aspiration: “May all sentient beings attain true wisdom and forever be free from illness and afflictions.” Why do illnesses often arise? Because one is not at peace and happy. Hence the saying:
- Since ancient times, the immortals have known no other way.
- Let joy arise abundantly, not sorrow.
- This is the secret to a healthy body and mind.
Seeing a sick person,
May all beings
Know that the body is empty and quiescent,
And be free from contentious disputes.
Commentary: When seeing someone who is ill, one should make a vow: “May all sentient beings know that the body is formed from the provisional combination of the four great elements—earth, water, wind, and fire—and is originally empty and still. Do not cling to this body. When these four elements disperse, nothing remains. At present, we ‘borrow the false to cultivate the true,’ that is, we cultivate the true Suchness Dharma Body. Since we know the body is empty and still, we should depart from contention: do not contend with others or with the world, and attain the samadhi of non-contention.”
Seeing a person of dignified appearance
May one vow for all beings
Toward the Buddhas and Bodhisattva
May pure faith always arise.
Commentary: When seeing someone with beautiful features, one should make this vow: May all sentient beings always have a pure, faithful mind in the presence of the Buddhas and Bodhisattvas, and never give rise to doubt or slander.
A person with well-proportioned features is so because, in the past, they joyfully made offerings to the Buddhas.
The Sutra of Cause and Effect says:
“In this life, you are beautiful, with a lovely complexion;
in a previous life, you offered incense and flowers before the Buddha.” This sutra says:
“Faith is the source of the Way, the mother of merit;
It nurtures and grows all wholesome dharmas.” Again, it says:
“The Buddha’s teaching is like the ocean;
Only through faith can one enter.” Therefore, in studying the Buddhadharma, one must go through four stages—faith, understanding, practice, and realization—in order to attain accomplishment.
Seeing an ugly person,
may all sentient beings vow:
with regard to unwholesome deeds,
may they take no delight or become attached.
Commentary: When seeing people with unattractive facial features, one should make this vow: May all sentient beings not take delight in or cling to unwholesome things; may they distance themselves from wrong understanding and wrong views, and draw near to right understanding and right views.
Those who are ugly are so because their karmic obstacles are too heavy, like the Asuras—that is, they are not beautiful. Why are they not beautiful? Because they delight in fighting and injure other people’s facial features. Therefore, when they become Asuras, their facial features are not beautiful. Hence the saying:
“Kill many in this life,
and you will not be beautiful in the next.”
Seeing someone repay a benefactor
May all beings aspire
Toward the Buddhas and Bodhisattvas,
To know their kindness and virtue.
Commentary: When we see someone who knows how to be grateful for kindness, we should make a vow: “May all beings recognize the kindness of the Buddhas and Bodhisattvas—the kindness of the Buddhas, the kindness of the Bodhisattvas.” What kindness have the Buddhas and Bodhisattvas shown us? In the past, to teach and transform sentient beings, the Buddha gave his head, eyes, marrow, and brain, inspiring sentient beings to bring forth the bodhi mind and swiftly attain Buddhahood. Hence the saying: “For the kindness of a single drop of water received from another, one should repay with a gushing spring.” It means:
“Receive a drop of water from someone;
think of repaying them with a whole spring.”
All sentient beings should repay the kindness of the Buddhas, Bodhisattvas, parents, and teachers and elders. After performing meritorious deeds, one must dedicate the merit and recite:
“May I dedicate this merit
To adorn the pure Buddha-land;
Above, repay the four profound debts of gratitude;
Below, relieve the suffering of the three realms of woe.” If anyone sees or hears this,
May they all bring forth the Bodhi mind.
When they relinquish this karmic body,
May they be reborn together in the Land of Ultimate Bliss.
When seeing one who repays kindness with betrayal,
May all sentient beings vow:
Toward those who do evil,
Not to exact further retribution.
Commentary: When you encounter people who are ungrateful and betray kindness, you should make a vow: “May all sentient beings use virtue to transform those who have committed evil deeds, rather than give rise to thoughts of revenge.”
If one sees a Śramaṇa
One should vow that all beings
Be gentle and tranquil,
And ultimately foremost.
Commentary: When you see a Śramaṇa (a monastic), you should make a vow: “May all sentient beings temper their own strong and stubborn dispositions, transform them into gentleness and compliance, and be free of afflictions, thereby becoming tranquil. If there is no anger, then one is very peaceful and happy; in the future, one will certainly become a being of All-Knowing Wisdom—that is, a Buddha.” Śramaṇa is translated as “cessation and compassion”: diligently cultivating precepts, concentration, and wisdom, and eradicating greed, anger, and delusion. It is also called a Bhikṣu. Bhikṣu is translated as “alms mendicant”: outwardly begging for food to nourish the physical body, and inwardly begging for the Dharma to nourish the life of wisdom.
Seeing a Brahmin
May all beings aspire
Forever uphold the holy life
And leave behind all evil.
Commentary: When one sees a Brahmin (one who practices pure conduct), one should make a vow. I vow for all sentient beings. I vow that all sentient beings will forever practice and uphold pure conduct, abandoning all evil deeds.
Brahmins are Hindus who practice very sincerely; they also eat vegetarian food and practice austerities. However, sometimes anger arises in their minds, and so they do evil.
Seeing an ascetic,
May all beings vow:
To rely on ascetic practice
And reach the ultimate goal.
Commentary: When seeing those who practice asceticism, one should make a vow: “May all sentient beings rely on the merit of ascetic practice to attain the ultimate goal—that is, Buddhahood.” Ascetic practice can support the path, but one must not engage in useless asceticism. In India, non-Buddhists observe the precepts of cows and dogs, imitate their way of life, and believe they can be reborn in heaven. They do not understand the causes and effects by which cows and dogs are reborn in heaven. This is blind, misguided practice—a waste of effort. There is ascetic practice that is beneficial, namely the dhūtaṅga practices: endure what others cannot endure, bear what others cannot bear, and take suffering as joy. I often say: “Endure suffering, and suffering will end; enjoy blessings, and blessings will end.” Ascetic practitioners, take note! Nothing can be forced; let things follow their natural course. If you force things too much, you can easily suffer a cultivation deviation and become mentally deranged.
Seeing a person of virtuous conduct
May all beings aspire
To steadfastly uphold their aspirations and practice
And never abandon the Buddha’s path
Commentary: When you see people whose temperament is harmonious and whose conduct is noble, you should then make a vow: May all sentient beings steadfastly uphold their aspirations and conduct, practice forever in accordance with the Buddha Dharma, and soon attain Buddhahood.
When seeing someone put on armor,
May all sentient beings
Always wear the armor of goodness,
And advance toward the Dharma without a teacher.
Commentary: When seeing someone wearing armor, one should make this vow: May all sentient beings always wear the armor of goodness and turn toward the Dharma, understanding it on their own without a teacher.
A practitioner has a kind of armor, namely virtue. One must don the armor of diligence and courageously advance, crushing the ten great armies of demons; then victory is certain.
Those ten great armies of Mara are:
1). Desire is the first army.
2). Sorrow is the second army.
3). Hunger and thirst are the third army.
4). Craving is the fourth army.
5). Sloth and torpor are the fifth army.
6). Fear is the sixth army.
7). Doubt is the seventh army.
8). Malice is the eighth army.
9). Material gain is the ninth army.
10). Conceit is the tenth army.
Seeing one without armor or staff,
May all sentient beings
Forever be free from all
Unwholesome deeds.
Commentary: When seeing someone without armor, one should make the aspiration: “May all sentient beings forever be free from all unwholesome karma. When there is no evil karma, roots of goodness will grow, and liberation will be attained.”
Seeing people engaged in debate,
May all beings
Be able to subdue
All divergent views.
Commentary: When seeing someone skilled in debate and discussion, one should make a vow: “May all sentient beings shatter all other heterodox arguments (wrong knowledge and wrong views).” In India, there were non-Buddhist masters of debate, skilled in argument: they took right for wrong and black for white, and could argue that something had a sound basis even when it did not. Although they possessed unhindered eloquence, it was merely worldly cleverness and debating skill, and could not withstand even the slightest scrutiny. Thus, in ancient times, a deviation of a hair’s breadth could lead a thousand miles astray, turning truth into false argument.
Seeing a person of right livelihood,
May all beings
Attain a pure livelihood
And not feign dignified conduct.
Commentary: When seeing someone engaged in a proper livelihood, one should make the vow: “May all sentient beings attain a pure livelihood, without feigning dignified conduct—that is, without displaying extraordinary signs.” A practitioner should not engage in five kinds of wrong livelihood to make a living:
1). Feigning extraordinariness: Deliberately appearing unlike everyone else. Why? Because one wants to attract people’s attention.
2). Proclaiming one’s own merits: This means promoting oneself. What merits have I accomplished? What contributions have I made to sentient beings? Praising oneself. In Confucian terms, this is “boasting of one’s goodness,” showing off one’s talents. The Analects says: One day, Yan Hui and Zilu were standing in attendance beside Confucius.
– Confucius said, “Each of you, speak of your aspirations.” – Zilu said, “I would like to share my carriages, horses, and clothes with my friends for us to enjoy together, and I would not resent it.” – Yan Hui said: “I hope not to boast of my good deeds or flaunt my merits.” This is Yan Hui’s aspiration, more profound than Zilu’s. Zilu’s aspiration is tangible, whereas Yan Hui’s is intangible.
3). Divining auspicious and inauspicious fortunes: Fortune-tellers, physiognomists, and those who read the Eight Characters specialize in speaking of good and bad fortune, calamities and blessings, to intimidate people. They tell people that to avert disaster, they must pay money, and only then can misfortune be turned into good fortune. This is fraudulent conduct, and therefore monastics are absolutely forbidden to engage in it.
4). Lofty and majestic, inspiring awe: Appearing in a dignified form, causing those who see it to feel reverence and fear.
5). Speaking of donors: At each Dharma assembly, how should one speak to laypeople who have resolved to make offerings? One might also say that at a particular Dharma assembly, some laypeople have resolved to make offerings. This is soliciting donations. That is the general meaning of the five kinds of wrongful conceit.
We are now in the age of Dharma decline. How many people truly understand the Buddhadharma and practice in accordance with it? How many monastics refrain from committing the five kinds of wrong pride? They are, one might say, as rare as phoenix feathers and qilin horns—exceedingly few! We practitioners must practice in accordance with the rules laid down by the Buddha. We cannot invent different rules to suit our own wishes and make things unusual.
– Someone asked, “Venerable Master! So you say that Chinese monks don’t wear robes; why do you wear one?” Every day I wear the robe to uphold what the Buddha prescribed; it is not to “make myself look different.” All disciples of the Buddha must wear robes every day. It is only because of China’s climate, circumstances, and customs that people do not wear robes. In fact, that is a mistake; the right thing is to wear robes at all times. This was prescribed by the Buddha, and no one may change it.
Last year, I went to Taiwan to lecture on the sutras, and someone called to challenge me, saying: “The venerable monks who came from America wear their robes every day, eat one meal a day, and usually sit rather than lie down. If you are right, then Chinese Buddhism is wrong. If you are not right, then Chinese Buddhism is right.” “That is a very sharp question,” I replied over the phone. “Buddhists in China don’t wear the robe and consider that correct—but is it ultimately right or wrong? No one knows, and no one understands. You don’t wear the robe, and they don’t wear it either; everyone does the same, so they don’t wear it. The robes you see monks of the Southern tradition wearing are the genuine robes prescribed by the Buddha.
“Because China’s climate is cold, people have to wear clothes in winter, so they wear the robe over their winter clothes. Sometimes a strong wind blows it off, and they don’t even notice. At that point, a clever monk and a foolish monk came up with a solution, choosing an expedient means to deal with the problem. That is how the style we see today came about. Monastics should always wear the robe. But as time went on, people resorted to expedient measures; everyone stopped wearing the robe, and gradually it became customary. This matter should be looked into.” Wearing the robe manifests the appearance of a bhikshu, enabling one to receive offerings from gods and humans. If one does not wear the robe, one does not have the appearance of a bhikshu and loses the dignified bearing of a bhikshu. Because people of the Small Vehicle are too attached, they do not seek to advance and remain within certain limits. Yet people of the Great Vehicle are too permissive, thinking that nothing matters: it is all right not to wear the robe, and they even say that wearing it is wrong. This truly makes people laugh at their confused notions of right and wrong!
When seeing a king,
I should vow that all beings
May become Dharma Kings
And continually turn the true Dharma wheel.
Commentary: If one sees the emperor, one should make a vow: “May all sentient beings become Dharma Kings, continually turn the great Dharma wheel to teach and transform sentient beings, enabling them to leave the suffering of the Three Realms and attain the bliss of Nirvana.”
If one sees a prince,
One should vow that all beings
Be born through transformation from the Dharma,
And become children of the Buddha.
Commentary: If one sees the crown prince, one should make this vow: “May all sentient beings be born through the Dharma King’s transformation and become disciples of the Buddha.” The Buddha attained supreme mastery over all dharmas, and is therefore called the Dharma King. Those born from the Buddha’s mouth and continuing the Buddha’s life of wisdom are called children of the Dharma King. All who follow the Buddha’s path and take the Dharma as food are Dharma children.
If seeing an elder,
May one vow that sentient beings
Skillfully discern and put an end to evil,
And not practice evil deeds.
Commentary: If one encounters a virtuous elder of advanced age, one should make a vow: “May all sentient beings be skilled at reasoning and judgment, and clearly recognize right and wrong, good and evil; only then will they be able to refrain from doing evil.”
When seeing a great minister,
May all beings
Always maintain right mindfulness
And practice every wholesome deed.
Commentary: If one sees a great minister, one should make a vow: May all sentient beings always maintain right mindfulness and learn to practice all wholesome deeds.
The above are the fifty-five vows made while going on alms rounds and practicing the Way. The first twelve vows are for when walking along the road; the next nineteen are for when encountering situations; and the final twenty-four are for when meeting people.
If seeing city walls,
May all sentient beings
Attain steadfast bodies,
With minds that are never subdued.
Commentary: If you see an inner coffin enclosed in an outer coffin, you should make this vow: “May all sentient beings have strong, steadfast bodies and minds that are not crooked but upright”—that is, not selfish or self-serving, but impartial and selfless.
If one sees the royal capital,
May one vow for all sentient beings:
May their merits gather together,
May their minds always delight in goodness.
Commentary: If one can see the capital, one should make a vow: May all sentient beings gather their merits together, and may joy and delight constantly arise in their hearts. Therefore, there is a saying: “Doing good is the most joyful thing.” Helping others is the root of joy.
On seeing a wooded marsh,
May all beings aspire
To be praised and revered
By gods and humans.
Commentary: When seeing forests and grassy lakes and marshes, one should make this vow: May all sentient beings become worthy of praise and admiration by gods and humans.
Entering the village to beg for alms,
May all sentient beings
Enter the profound Dharma realm,
With minds free of hindrance.
Commentary: When entering a village to go on alms round, one should make a vow: “May all sentient beings enter the profound Dharma realm, with minds free of obstacles and afflictions.” Hence the saying: “To eliminate afflictions, one must first forget the self.”
If there is no self, then there are no afflictions at all.
Arriving at another’s doorway,
May all sentient being
Enter into all
the gates of the Buddha Dharma.
Commentary: When arriving at someone’s door, one should make a vow: “May all sentient beings enter all eighty-four thousand Dharma gates and clearly understand them all.” Hence the saying: “The Buddha’s teachings are like the vast ocean; only through faith can one enter.”
Entering their home
May all sentient beings aspire
To enter the Buddha Vehicle
Equal throughout the three times
Commentary: Upon entering someone’s home, one should make a vow: “May all sentient beings enter the One Buddha Vehicle alone, equal to the Buddhas of the three times, with no distinction. The Three Vehicles are skillful means; the Buddha Vehicle is the true, perfect fulfillment.”
Seeing a person who does not forsake others,
One should vow for all beings:
Ever to remain undivided,
From the Dharma of supreme merit
Commentary: When seeing people who are miserly and unwilling to give, one should make a vow: May all sentient beings never abandon or depart from the sublime Dharma of merit, and thus always perform many good deeds. Hence the saying: “Do not think a small evil is too insignificant to commit; do not think a small good is too insignificant to do.” One must understand that even a small evil deed should not be done, for great evil is formed by the accumulation of small evils. Even a small good deed should be done, for great good is formed by the accumulation of small good deeds.
Seeing a person who gives
May all beings vow
Forever attain release
From the suffering of the three evil paths.
Commentary: When we see someone receiving alms, we should make a vow: “May all sentient beings be forever free from the suffering of the three evil paths.” Why do beings so often fall into the three evil paths? Because they are afflicted by the three poisons of greed, anger, and delusion. Beings with greedy minds fall into the realm of hungry ghosts; those with angry minds fall into the animal realm; and those with deluded minds fall into the hell realm. The suffering in these three evil paths is truly beyond words.
When seeing an empty bowl
May all beings aspire
Their minds pure
Empty of afflictions.
Commentary: If you see an empty bowl (before going on alms round), you should make a vow: May the minds of all sentient beings become pure; free from greed, anger, and delusion, may they be free from afflictions and always be joyful.
As practitioners, what are we cultivating every day? We are cultivating freedom from afflictions. Hence the saying: The afflictions are endless; I vow to eradicate them.
However, “Afflictions themselves are bodhi” does not mean that bodhi exists outside afflictions. It means that bodhi is right within afflictions—it is as easy as turning one’s hand. When it can be put to use, it is bodhi; when it cannot, it is affliction. Precepts, concentration, and wisdom are bodhi; greed, anger, and delusion are afflictions.
Bodhi is like water: it changes according to circumstances. Poured into a square container, it takes a square shape; poured into a round container, it takes a round shape. But the nature of the water does not change. Afflictions are like ice, whose form does not change. A square shape cannot become round, and a round shape cannot become square.
In short, if you splash a bowl of water onto someone’s head, it will not hurt at all. But if you take a bowl of water that has frozen into ice and smash it onto someone’s head, you could kill them. The purpose of our spiritual practice is to diligently cultivate precepts, concentration, and wisdom—that is, to eliminate greed, anger, and delusion. It is also to melt ice into water and transform ignorance into wisdom.
When seeing a full bowl,
May one vow that all beings
Be fully endowed and perfected
In all wholesome dharmas.
Commentary: When If you see a full bowl (someone making an offering), you should make the following aspiration: May all sentient beings, in whatever they do, be complete, accomplished, and perfected in all wholesome dharmas. The five precepts and ten wholesome deeds are wholesome worldly dharmas; the three trainings and six perfections are wholesome supramundane dharmas.
If one receives reverence
May all beings aspire
To respectfully practice
All the Buddha-Dharma.
Commentary: When a bhikkhu carries his bowl and goes on alms round, if someone respectfully pays homage to him, he should make a vow: “May all sentient beings be utterly reverent and respectful toward the Buddha, Dharma, and Sangha—the Three Jewels—and cultivate the three karmic actions of body, speech, and mind, as well as all the Buddha-Dharma.” | | |
When not shown respec
I should vow that sentient being
Practice none of
The unwholesome dharmas.
Commentary: When If one is not treated with reverence, one should make a vow: “May all sentient beings refrain from doing anything unwholesome.”
If one obtains delicious food
One should wish for all sentient beings
To have their wishes fulfilled
And their minds free from craving.
Commentary: If you see delicious food, you should make a vow: May all sentient beings have their wishes fulfilled; may those who seek wealth attain wealth, and those who seek long life attain long life, while my mind does not covet their desires.
When receiving unpalatable food,
May all beings
Without exception attain
The taste of all samādhis.
Commentary: If the food is not tasty, one should make the aspiration: May all sentient beings attain the taste of all samādhis.
Obtaining soft, tender food
May all beings
Be imbued with great compassion
Have gentle minds.
Commentary: When receiving soft food, one should make the following vow: “May all sentient beings, through cultivating great compassion, have gentle minds and be free from anger. Gentleness is patience; patience is the mind of great compassion.”
When receiving coarse, hard food,
May all sentient beings
Have minds free from defilement and attachment,
And put an end to worldly craving.
Commentary: When receiving solid food, one should make a vow: May all sentient beings’ minds remain unstained, and may they completely put an end to worldly craving and attachment.
Seeing shamelessness
May all beings aspire
Abandon shamelessness
Abide in the path of great loving-kindness.
Commentary: When seeing someone who knows shame, one should make a vow: May all sentient beings be endowed with a sense of shame, carefully guard their faculties, and not be swayed by their objects.
The Analects says:
“Do not look at what is contrary to propriety.
Do not listen to what is contrary to propriety.
Do not speak what is contrary to propriety.
Do not act in a way that is contrary to propriety.” This is the method of guarding the senses. A practitioner must constantly arouse a sense of shame; only then can they earnestly put the practice into action and support their cultivation. If they feel no shame, they will never attain success. Why? Because they do not know to correct their faults or make diligent effort, they will never succeed.
Seeing a person who feels shame,
May I vow that all beings
Possess the practice of shame,
And guard all their faculties.
Commentary: When one sees people who have no sense of shame, one should make a vow: “May all sentient beings abandon shameless conduct.” Shame means recognizing one’s faults and correcting them. Seeing wholesome teachings and not daring to commit offenses is shame. Seeing disgraceful things and absolutely refraining from doing them is a sense of disgrace. In this way, one will abide in the path of great loving-kindness and compassion.
When it is time to eat,
May all sentient beings:
Take the joy of meditation as their food,
Be filled with joy in the Dharma.
Commentary: At mealtime, one should make a vow: “May all sentient beings, while sitting in meditation, attain peaceful ease and joy, taking the joy of meditative concentration as their food. As they sit there, may they know neither hunger nor thirst and attain an abundance of joy in the Dharma.” This is the state of sitting in meditation.
Whether ordained or a layperson, when eating, one must do the three reflections and five contemplations. The three reflections: This is the moment to scoop up the rice and eat.
– The first spoonful of rice says: May I put an end to all evil.
– The second spoonful of rice says: May I cultivate all good.
– The third spoonful of rice says: May I liberate all sentient beings.
The five contemplations are: 1). How much labor does it take, and where does it come from? That is, how much effort is needed to harvest a single grain of rice? It is not easy to think about how it comes to be. An old poem says: “Beneath the blazing midday sun,
Farmers toil, digging with their hoes.
Sweat falls onto the rice;
Each grain comes at such a bitter cost!” This describes the hard labor of farmers. The ancient sages said:
“The grain of rice given by donors
Weighs as much as Mount Sumeru.
If, after eating it, one does not cultivate the Way,
One will repay it wearing horns and fur.” 2). Consider whether one’s virtue is sufficient to receive this meal: One must reflect on whether one’s virtue is sufficient. When receiving offerings, does one feel ashamed? The *Vinaya Mātṛkā Sūtra* says: “If one does not sit in meditation, recite sutras, or perform work for the Buddha, Dharma, and Sangha, yet accepts offerings from donors, one will fall.” 3). Guard against errors of the mind; greed is the root: One must guard the mind and thoughts, and not give rise to the fault of greed for food.
4). Food is good medicine, keeping the body from withering away: Eating and drinking are good medicine for treating a withered body. When eating, do not seek out what tastes good or bad; make use of the provisional to cultivate the true, solely to nourish the body so that you can cultivate the Buddha Way. That is the purpose of eating.
5). “I receive this food only to accomplish the work of the Way”: We eat for the sake of seeking the Buddhadharma and accomplishing the work of the Way—not out of greed. As the saying goes, “Eat too greedily, and you won’t chew your food thoroughly.” Wasting food, on the other hand, is harmful to the body. Therefore, the Buddha established the practice of eating one meal a day at noon; this is not only hygienic but also promotes longevity.
When tasting flavors,
May all sentient beings
Attain the Buddha’s supreme flavor,
And be filled with ambrosia.
Commentary: When experiencing a taste, one should make the vow: “May all sentient beings attain the Buddha’s supreme taste, and always possess the wondrous taste of the nectar of the Way, complete and extraordinary.” When Bodhisattva Samantabhadra practiced the Bodhisattva path, he sought to accommodate the tastes of the assembly. When they went to the dining hall for a meal, he carried many kinds of cakes on his person, with all sorts of flavors. For those who liked salty food, he added a little salt. For those who liked sweet food, he added a little sugar. For those who liked sour food, he added a little vinegar. For those who liked spicy food, he added a little chili. In short, he made sure the food suited everyone’s taste. Even so, some people still thought the service was not attentive enough. Why? Because it is difficult to accommodate everyone’s tastes.
When the meal is finished,
May all sentient beings
Accomplish all they undertake
And possess all the Buddha-Dharmas.
Commentary: When finished eating, one should make a vow: “May all sentient beings bring every undertaking to completion and perfect all the Buddha’s teachings.” After finishing the meal, recite: Whatever the donor gives
Brings benefit to all.
If one gives joyfully,
One will attain happiness thereafter.
Having finished the meal,
May all sentient beings
Complete all their tasks
And be endowed with all the Buddha-dharmas.
When expounding the Dharma,
May all sentient beings
Attain inexhaustible eloquence
And widely proclaim the essentials of the Dharma.
When lecturing on sutras and expounding the Dharma, one should make this aspiration: May all sentient beings attain unhindered, inexhaustible eloquence and proclaim the essential meaning of the vast Buddha-Dharma, which is also the unsurpassed, profound, wondrous Dharma.
As for the twenty-two vows above, one should make them when entering the city to beg for alms. Each vow is made for the sake of sentient beings, so that they may gain benefit.
When leaving the house,
May all sentient beings
Deeply enter the Buddha’s wisdom
And forever leave the three realms.
Commentary: When you wish to leave the house, you should make a vow: “May all sentient beings soon deeply enter the Buddha’s great perfect mirror wisdom.” Hence the saying, “Enter deeply into the sutra treasury, and wisdom will be as vast as the sea.” Only then will they forever escape the twenty-five realms of the Three Realms.
When entering water,
May all sentient beings
Enter omniscient wisdom
And know the equality of the three times.
Commentary: If, when entering the water, one should make this aspiration: May all sentient beings attain all wisdom and know the causes and effects of the past, present, and future.
Cleansing the body
May all sentient beings
Be free from defilement in body and mind,
Radiant and pure within and without.
Commentary: When bathing, one should make this aspiration: May all sentient beings wash away the dust and grime from their bodies and cleanse the three poisons from their minds, becoming pure. Thus, may they be radiant and clean, inside and out.
At the height of this scorching heat
May all sentient beings
Be free from every affliction
May all be completely extinguished
Commentary: During the hot summer, one should make a vow: May all sentient beings be free from all suffering and distress, and completely dispel all delusive thoughts and afflictions of body and mind.
As the heat recedes and coolness begins
May all beings aspire
To realize the unsurpassed Dharma
And attain ultimate coolness.
Commentary: At the beginning of autumn, when the cool winds arrive, one should make a vow: May all sentient beings realize the unsurpassed Dharma, be free from the torment of scorching heat, ultimately attain coolness of body and mind, and escape the burning house of the Three Realms.
The five vows above are to be made after returning to one’s dwelling from alms round, once one has finished eating and bathing.
When chanting the sutras
May all beings aspire
Follow what the Buddha has taught
Retain all without forgetting
Commentary: When reading or reciting the scriptures, one should make a vow: “May all sentient beings practice in accordance with the Dharma spoken by the Buddha. May they encompass all the Dharma, retain immeasurable meanings, and remember everything without forgetting; may they remember the sutra texts and mantras.”
If one is able to see a Buddha
May one vow for all beings
To attain unobstructed vision
And see all Buddhas.
Commentary: When one sees the Buddha, one should make a vow: “May all sentient beings attain unobstructed eyes—that is, the five eyes (the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye)—and see all Buddhas of the ten directions and the three times.” At times, practitioners may attain the five eyes and six supernatural powers, and be able to see all the Buddhas. Some people do not practice in this life, but because they practiced diligently in a past life and already have wholesome roots, they too may attain the five eyes, though this is rare. Practice is still the fundamental path. Once one has accumulated merit through practice, the five eyes will open.
When beholding the Buddha,
May all sentient beings
Be like Samantabhadra,
Upright, dignified, and beautiful.
Commentary: When attentively contemplating the Buddha’s countenance, one should make a vow: “May all sentient beings be adorned and beautiful like Bodhisattva Samantabhadra, inspiring reverence in all who see them.”
When seeing a Buddha stupa,
I should vow for all beings:
May they be revered like a stupa
And receive offerings from gods and humans.
Commentary: When one sees a Buddha stupa, one should make a vow: “May all sentient beings honor sentient beings as they honor the Buddha’s stupa, and receive offerings from gods and humans.” Practitioners who see a Buddha stupa must bow to it or circumambulate it, and will thereby attain five kinds of merit.
1). In the next life, [one] will have a beautiful body.
2). [One] will be endowed with a good voice.
3). [One] will be reborn in heaven.
4). [One] will be born into the royal family.
5). [One] will attain the path to Nirvana.
When circumambulating a stupa, there are five rules to observe: 1). Bow your head and look at the ground as you walk.
2). Do not step on insects.
3). Do not look to either side.
4). Do not spit around the stupa.
5). Do not talk to other people.
You must observe the above, otherwise there is no merit.
With a reverent mind, contemplate the stupa; respectfully gaze upon the stupa.
May all sentient beings be gazed upon alike by gods and humans.
When contemplating a stupa with a reverent mind, one should make a vow: “May all sentient beings, together with all the devas and all people, come to behold it.” Because the stupa enshrines the Buddha’s relics, one should cultivate reverence when circumambulating it, bowing before it, and looking upon it.
When bowing before a stupa,
May we wish for all sentient beings:
Among all gods and humans,
None can see the crown.
Commentary: When paying homage to a stupa, one should make a vow: “May all sentient beings, all gods and humans, be unable to see the summit of the stupa.” This is also known as “the mark of the invisible crown.” It is one of the eighty marks of beauty.
The Shurangama Sutra says: When Shakyamuni Buddha spoke the Shurangama Mantra, a hundred streams of precious light radiated from his ushnisha—the raised fleshy protuberance on the crown of his head. From within those hundred streams of precious light sprang a thousand precious lotus blossoms. Upon each of the thousand lotuses appeared a transformed Buddha, a Dharma body, seated on a precious lotus. From the ushnisha of each Tathagata, another ten streams of a hundred rays of precious light radiated forth. In every stream of light appeared Dharma-protecting Vajra Yakshas as numerous as the sands of the Ganges. Each held Mount Sumeru in one hand and a precious vajra club in the other. The entire expanse of space throughout the Dharma Realm was filled with Vajra Dharma Protectors.
The assembly at the Dharma gathering looked up at the Buddha. Their hearts were filled both with awe and with joy as they implored the Buddha for his compassion and protection, listening with undivided attention to his teaching. At that time, the “invisible crown” referred to the Buddha’s crown, which could not be seen. That transformed Buddha proclaimed the Shurangama Mantra. Thus, it is said that the Shurangama Mantra was spoken by the Buddha’s Dharma body, and its wonder is beyond description.
Practitioners must place great importance on the Shurangama Mantra, because it has inconceivable power. In this world, if there are people who recite and uphold the Shurangama Mantra, no demon kings will appear in the world. Why? Because this mantra can subdue all demon armies and vanquish the ten great demon armies.
Circumambulating to the right around the stupa
May all beings aspire
May their actions be unobstructed
And attain omniscience
Commentary: When circumambulating the stupa clockwise, one should make this vow: May all sentient beings, in whatever they do, accord with the Buddhadharma and never act contrary to it. To accord with it is to practice and attain wisdom; to go against it is not to practice and naturally leads to foolishness. If no one acts contrary to it, all will attain omniscience.
Circumambulating to the right is auspicious, while circumambulating to the left is inauspicious. Therefore, when circumambulating the Buddha or a stupa, one always goes to the right. The Sutra on Merit says:
“Eradicating all afflictions,
Endowed with great spiritual power,
The six undefiled supernatural powers—
All come from circumambulating the stupa with it on one’s right.”
Circumambulating the stupa has such inconceivable merit.
Circumambulating the stupa three times
May all beings
Diligently seek the Buddha Way
With minds that never grow idle.
Commentary: When circumambulating the stupa clockwise three times, you should make this aspiration: “May all sentient beings be courageous and vigorous, diligently cultivate the Buddha’s path, and never give rise to laziness or thoughts of retreat. Keep moving forward; do not change course or give up halfway, or you will not attain accomplishment.” Why circumambulate the stupa three times? It signifies reverence for the Three Jewels, diligent cultivation of the Three Trainings, and eradication of the three poisons of greed, anger, and delusion. It can also be said to represent the three realms and departure from the three evil paths, for one who gives rise to the bodhi mind will not fall into the three evil paths. The *Sutra on the Five Precepts* says: “Circumambulating it three times signifies reverence for the Three Jewels and eradication of the three poisons.”
Praising the Buddha’s virtues
May all sentient beings vow
To be endowed with every virtue
And to praise without end
Commentary: When praising the virtues of the Buddhas, one should make a vow: May all sentient beings praise and extol the virtues of all Buddhas, and thereby attain the complete virtues. May they praise them at every moment and pass on this praise endlessly.
The Buddha is adorned with myriad virtues and is complete in the three forms of enlightenment; therefore, he is a Buddha. The Buddha’s merit and virtue are inconceivable. We should praise the Buddha’s merit and virtue, so that in the future others will also praise ours. Hence, there is a saying: “Praise others, and they will praise you.” In Buddhist rituals, reciting and chanting verses of praise before the Buddha means praising the virtues of the Buddhas and Bodhisattvas. For example, the verse praising Amitabha Buddha:
Amitābha Buddha’s body is golden.
His excellent marks shine without peer.
The white radiance curls and turns like Mount Sumeru.
The Buddha’s eyes are deep blue like the waters of the four seas.
Within the light are countless emanation Buddhas.
Emanated Bodhisattvas, too, are boundless.
Forty-eight vows deliver sentient beings.
The nine grades of golden lotuses ascend to the shore of enlightenment.
One must not entertain the improper thought that chanting praises is singing or joking in front of the Buddha. You should know that chanting is an act of reverence for the Buddha, a way of praising the Buddha’s virtues, and something that can increase one’s own roots of goodness.
The ten great vows of Samantabhadra Bodhisattva are stated very clearly: first, to pay reverence to all Buddhas; second, to praise the Tathagatas; third, to make extensive offerings; fourth, to repent and reform karmic obstructions; fifth, to rejoice in others’ merits and virtues; sixth, to request the turning of the Dharma wheel; seventh, to request that the Buddhas remain in the world; eighth, to always learn from the Buddhas; ninth, to always accord with sentient beings; and tenth, to dedicate all merits universally.
They are recited once during the morning service. Most people recite them and then forget them, without taking them to heart and considering whether they can actually put them into practice. I hope everyone will not treat this as singing or a mere display, but will practice in accordance with the Dharma. Chanting praises before the Buddha, bowing to the Buddha, and reciting mantras are all fundamental practices for attaining Buddhahood. They can cause the mind of bodhi to grow and ultimately lead to bodhi and Buddhahood.
I often say:
“If you don’t see people clearly,
your suffering has not yet subsided.
If your suffering has ended,
you see everyone as a Buddha.” See all sentient beings as your parents from past lives and as future Buddhas. Since they are indeed your parents from past lives, to say that sentient beings are in the wrong is to say that your own parents are in the wrong. Not revering sentient beings is not revering the Buddha. If you think this way, you will soon perfect all virtues; there is no problem at all.
Praising the Buddha’s excellent marks,
May all sentient beings aspire:
To attain the Buddha’s body,
To realize the markless Dharma,
Commentary: When praising the Buddhas’ excellent and majestic physical marks, one should make a vow: “May all sentient beings attain the Buddha’s body and realize the signless Dharma, which is also without wisdom and without attainment.” The Buddha has the 32 marks of a great man and 80 auspicious characteristics, each of which is worthy of praise. Why does the Buddha possess such beautiful and majestic marks? Because in the past, the Buddha cultivated merit for countless eons and planted the seeds of these auspicious marks over hundreds of thousands of eons. With merit and wisdom perfected, he became the Most Honored of Two-Footed Beings.
The ten vows above are vows expressing praise for the Buddha. Having renounced the household life to become a bhikshu, in every gesture and action, every word and deed, one must make vows, give rise to compassion, and liberate all sentient beings.
When washing the feet,
may I wish that all beings
be endowed with supernatural powers,
and go wherever they wish without hindrance.
Commentary: If one is washing one’s feet, one should make the following aspiration: “May all sentient beings be endowed with the power of supernatural locomotion, may their movements be unobstructed, and may they reach wherever they aspire to go.” The Buddhas and Bodhisattvas are all barefoot, wearing neither shoes nor socks. Why? Because India is a tropical region, where going barefoot is customary. The feet easily get dirty, so they must be washed every day. The Diamond Sutra says:
“At that time, when it was time to eat, the World-Honored One put on his robe, took his alms bowl, and entered the city of Śrāvastī to beg for alms. Having begged for alms throughout the city in proper sequence, he returned to his original place. After eating, he put away his robe and alms bowl, washed his feet, and then sat cross-legged.”
Washing the feet is part of the daily practice of monastics. If they do not wash their feet, they make the Buddha Hall dirty, which is also disrespectful to the Buddha.
At the time of lying down to sleep
One should aspire for all sentient beings
That their bodies attain peace and stability
And their minds be free from agitation.
Commentary: At bedtime, one should make a vow: “May all sentient beings be physically at ease and their minds undisturbed.” Before going to sleep, put your palms together and recite “Namo Avalokiteshvara Bodhisattva” one hundred times. Continue until all wandering thoughts have ceased; then, with a pure mind, peacefully drift into sleep.
Upon waking from sleep,
May all sentient beings
Awaken to all-knowing wisdom
And gaze throughout the ten directions.
Commentary: Upon waking, one should make a vow: May all sentient beings throughout the ten directions, to the ends of empty space and throughout the entire Dharma realm, attain all wisdom and enlightenment.
The three vows above are vows made during sleep and rest. May sentient beings soon leave the sea of suffering and delusion, and not endure the suffering of samsaric rebirth.
O disciples of the Buddha! If the Bodhisattvas apply their minds in this way, they will attain all supreme and wondrous virtues. None of the gods, Māras, Brahmās, śramaṇas, brahmins, gandharvas, asuras, and others throughout the worlds, nor any of the śrāvakas or pratyekabuddhas, will be able to disturb them.
Commentary: Bodhisattva Manjushri said to Bodhisattva Wisdom Chief: “Sons of the Buddha! If the great Bodhisattvas set their minds and make vows as described above, they will attain all inconceivable, supreme and wondrous merits, and increase the wisdom-life of the Dharma body without ever regressing. They will attain complete merit and realize Buddhahood.” All the kings and ministers of the world, the devas and Mara kings, the Great Brahma King, śramaṇas, Brahmins, gandharvas, asuras, śrāvakas, pratyekabuddhas, and so forth cannot cause your minds to waver. In short, your power of samādhi surpasses theirs. They cannot know your realm. Hence, it is said:
“The first ground does not know the second ground;
even the tenth ground does not know Equal Enlightenment.”
Because you are Bodhisattvas, the meditative concentration of those of the Two Vehicles is not as profound as yours.
END OF CHAPER 11