Five Guidelines: Ten Great Vows
The Ten Great Vows of Universal Worthy Bodhisattva (Bodhisattva Samantabhadra)
Only when we have applied the first four of the five guidelines, the Conditions, the Six Principles of Harmony, the Three Learnings, and the Six Paramitas will we truly be a student of the Buddha and be close to Bodhisattvas.
Based on the foundation of the Six Paramitas, we can progress to the next level of our practice, which is comprised of the Ten Great Vows of Universal Worthy Bodhisattva.
These vows were taught to us by the Buddha in the Flower Adornment Sutra. This is the last stage of our cultivation leading to Buddhahood. We cannot practice the Six Paramitas and advance to the Ten Great Vows until we have fulfilled the first four guidelines.
The main characteristic of Universal Worthy Bodhisattva is an immeasurably broad and compassionate heart. Every one of his vows is complete and perfect.
1. The First Vow: To Pay Respect to all Buddhas
Who are Buddhas? We read the Flower Adornment Sutra,"Sentient or insentient, all attain wisdom". So all beings that have self-awareness and all things such as plants and minerals are Buddhas-to-Be. With respect for all beings and things, not just the present Buddhas, we will foster the heart of Universal Worthy Bodhisattva. His heart is different from that of most Bodhisattvas.
Buddhist practitioners are respectful to the Buddha, but this respect may not be completely sincere. Why not? If we are listening to a lecture, but suddenly think of an important appointment or have a call on our telephone or pager, what will we do? We will leave the hall immediately go to attend to business or the telephone call! So, our respect and belief are not genuine. If we were truly sincere and respectful, we would regard attendance at the lecture as our prime concern.But in fact, if we are listening to a talk on the sutra and someone tells us that there is a business opportunity that will make us a million US dollars, we will immediately leave the lecture hall. Our respect and belief are not genuine enough.
The profound respect of Universal Worthy Bodhisattva is perfectly genuine, regardless of whether it is for Buddhas, sentient beings or insentient objects. Why? He understands that they all have a Buddha nature. Therefore, offending a sentient being is offending a Buddha. Thus, we too should respect all beings.
Then how do we act towards tables and chairs? They are also to be respected as beings, for everything is the result of the joint force of all causes. What is the right way to show respect for all things? Prostrate to it three times a day? No, that is the way of a Buddhist idiot. To show respect to material objects, we just keep them orderly and clean. For example, books go neatly into a bookcase. When doing something, we are earnest and responsible, trying to do it the best we can. We treat people, matters and objects with equal respect. This is the virtuous way of Universal Worthy Bodhisattva. This is the expanded and perfected way of the Six Paramitas, and therefore the most perfect and effective way for Buddhist cultivation.
2. The Second Vow: To Praise the "Thus Come One"
The second vow is to "Praise the 'Thus Come One'". Since, the first vow is "To respect all Buddhas" why don't we rephrase them as one, "Praise and respect all Buddhas"? There is a profound meaning within these two vows. "Respect all Buddhas" applies to behavior. When considering the form, we are to show respect for everybody, regardless of whether they are good or bad. Also, we are to respect all laws whether they are accepted or heretical. "Praise the 'Thus Come One'" applies to nature. So, there is a difference. We admire the good but not the bad, although we respect the latter as well. And therein lies the difference.
In the Flower Adornment Sutra, Sudhana understood this very well. He respected and praised nearly every one of the fifty-three spiritual guides he visited. However, three of them he respected but did not praise; Fasumiduo, Shenrepoluomen, and Ganluhuowang. The first was a prostitute and symbolized lust or greed. The second was a heretic and symbolized ignorance. The third was hot-tempered and symbolized anger, punishing those who caused him the slightest offense by plunging them into boiling oil or driving them into a hill of daggers. These three symbolized the Three Poisons of greed, anger, and ignorance. To Sudhana, the three were to be respected but not praised. So, we see that praise is linked to virtue.
Only good characteristics and accepted laws deserve praise. But we still respect all beings and things because respect reflects purity of mind and the virtue of respecting others equally. We respect heretical beliefs while we praise accepted ones such as Christianity, which helps raise people to the heaven realms. This is not achieving the perfect, complete enlightenment, but it is infinitely better than heretical beliefs that will lead people to fall into the three lower realms. So, we praise Christianity. However, we never praise cults for they encourage people to commit wrongdoings.
We can see that there is a big difference between the first and second vows although both come from a pure and perfect intention.
3. The Third Vow: To Make Offerings Extensively
The primary characteristic of Universal Worthy Bodhisattva is an immeasurably broad and compassionate mind, which in Mahayana Buddhism is considered as the perfect function of the self-nature. Ordinary Bodhisattvas have seen to their self-nature, but it is partial, not perfect. Only the virtuous character of Universal Worthy Bodhisattva is perfect. All his vows are directed to all beings in the universe. Herein lies the difference between Universal Worthy Bodhisattva and ordinary Bodhisattvas who practice just the Six Paramitas. An offering to one Buddha is an offering to all Buddhas. His offerings are not only made to Buddhas but also to sentient and non-sentient beings. Therefore, one is all, and all is one. With this great broad-mindedness, we can attain the non-discriminatory and boundless perfection.
Universal Worthy Bodhisattva told us that of all the many kinds of offerings, that of the teachings is supreme. However, only the Buddha's teachings can help sentient beings break through confusion and delusion, to uncover the perfect self-nature, to become enlightened. No other kind of offering can do this. As Buddhism is an education, we are to honor the teacher and revere his or her teachings. Only in this way, can we attain perfect, complete enlightenment.
In the teachings of Buddha Shakyamuni, which sutra is the most important? In the Sui and Tang dynasties, over a thousand years ago, great Buddhist scholars studied and compared all of the sutras from Buddha Shakyamuni's forty-nine years of teaching. They agreed that the Flower Adornment Sutra was the most important. So the Flower Adornment Sutra was commonly acknowledged as the perfect teaching. The scholars then made comparisons between the Infinite Life Sutra and the Flower Adornment Sutra and concluded that the Infinite Life Sutra was higher than the Flower Adornment Sutra. They explained that the Flower Adornment Sutra and the Lotus Sutra are the two most important. In Chinese Buddhism, they are called the "First Vehicle Perfect Teachings". Both function as the guide to the Infinite Life Sutra. Therefore, the Infinite Life Sutra is really the number one teaching.
When I first read this, I was very pleased because it agreed with personal experience. It was the Flower Adornment Sutra that guided me to Pure Land Buddhism. I lectured on this sutra for seventeen years. Later, I only lectured on the "Chapter of Universal Worthy's Conduct and Vows" from the Flower Adornment Sutra. During these seventeen years, I deeply comprehended the meaning of the Ten Great Vows of Universal Worthy Bodhisattva in guiding beings to the Western Pure Land. This Pure Land is the essence and the final destination of the Flower Adornment. From this experience, I realized that the ancient masters were right.
So we know what is the best and most important among all of Buddha Shakyamuni's teachings. However, it was only after Mr. Lian-Ju Xia, a Buddhist layman, edited a compilation of the five versions of the original translations of the Infinite Life Sutra that we could enjoy a perfect benefit. The great project of editing such an extensive literary collection demonstrated that Mr. Xia was not an ordinary person, but rather the manifestation of a Great Bodhisattva. This great being felt compassion for the sentient beings in our world, which revealed that the opportunity for many beings to attain Buddhahood, had matured. Thus, he manifested in our world to compile the sutra versions and propagate the Pure Land method during our Dharma-Ending Age.
When I visited Beijing, a student of Mr. Xia presented me with a photo of his teacher. Upon returning to Taiwan, I printed an enlarged copy of the photo. Although it is not very clear due to repeated duplication, an amazing phenomenon is apparent. Behind Mr. Xia's head the image of a Buddha appears. Light is emitting from this image as well as from below his shoes. Although the photo has been reduplicated many times, we can still clearly see that the image over Mr. Xia's head is that of a Buddha sitting on his lotus seat. We placed the photo in a prominent position to express our gratitude to this great Bodhisattva for having given us such a gift and for guiding us in our cultivation and propagation of Buddhism.
The Infinite Life Sutra is the most important sutra for helping all beings to attain Buddhahood. It contains forty-eight chapters. Which chapter is number one? Of all the chapters, chapter six is the most important. It tells us of Buddha Amitabha's Forty-eight Vows. When we read the Infinite Life Sutra, we see that Buddha Shakyamuni accorded with these vows when he introduced the history and background of the Pure Land.
Which of these vows is number one? The great scholars and monks in ancient China agreed that the eighteenth vow is number one. It tells us that ten recitations of Buddha Amitabha's name will result in birth into the Pure Land. In my early years of study, I questioned whether the Buddha had the ability to help a person to immediately become a Buddha, even if they were doomed to birth in the Avici Hell, the lowest of the hell realms. If Buddha was unable to accomplish this, then his wisdom and ability were limited and saying that he had all virtues and perfect abilities was a compliment rather than a fact. However, if the Buddha was capable of helping such a person become a Buddha, then I would believe that he was really perfect in wisdom and capable and thus worthy of our admiration. This question remained unanswered until after I read the forty-eight vows of Buddha Amitabha in the sutra. Then I realized that the Buddha's wisdom and virtuous character are indeed perfect and universal.
The Buddha is indeed capable of helping a person who has committed serious offenses to become a Buddha. The question lies in whether or not the person believes and accepts. If not, then the fault lies with the individual, not the Buddha. So, after reading the Infinite Life Sutra we know that anyone who sincerely practices the recitation method will surely succeed.
In the earlier example of Master Di-Xian and the student who so successfully chanted "Namo Amituofo" for three years, the student knew in advance when he would be born into the Pure Land. He told the woman who brought his food daily, that she need not bring it the following day. After he passed away from this world, he remained in a standing position for three days waiting for his master to come to make final arrangements. His birth into the Pure Land was into the highest level. His accomplishment is proof of the eighteenth vow, which explains to us that this birth can be accomplished with just the recitations of "Amitabha".
Anyone who firmly believes in this method surely has good roots, great merits and virtues. The Infinite Life Sutra explains that the monk's rebirth after such a short time of practice was due to his having made offerings to innumerable Buddhas in previous lifetimes. as a result, he was able to believe and practice. Without his good roots from previous lifetimes, he would not have been able to believe regardless of what his teacher had said.
The name of Buddha Amitabha contains infinite meanings. It is the name of the universe, so it includes everything. If we want to know the meaning of the name, we can read the Infinite Life Sutra, the explanation of the name. If we want to understand the Infinite Life Sutra we can read the Flower Adornment Sutra, for it is a detailed explanation of the Infinite Life Sutra. If we want to understand the Flower Adornment Sutra we can read the entire Great Canon for it is the detailed explanation of the Flower Adornment Sutra. By using this method to understand the sutras, we will know that the merit and virtue of the name of Buddha Amitabha are truly extraordinary.
This name alone contains all of Buddhism as well as all laws throughout the universe. Therefore, to chant this name is to chant all sutras. During the reign of Emperor Qianlong, there was a famous monk Ciyun Guan-ding. Among his many works is the Directory to the Visualization Sutra, which tells us that when we seek escape from disasters we can resort to reciting sutras, chanting mantras, or drawing divination slips. However, if a person has committed grave wrongdoings then the only thing that will work is to recite "Namo Amituofo". From this, we understand that this is the best method to follow when facing disaster. Many people do not know this so they resort to other methods. Therefore a person who is ill may recite the Medicine Master Sutra and when faced with disaster may recite the "Universal Door Chapter". This person does not know that the merits and virtues of Buddha Name Recitation make it the number one method.
Then why didn't Buddha Shakyamuni tell us so directly? Why did he teach us so many sutras and methods? Because many people do not believe in the Buddha Name Recitation Method. So, he kept the finest method for last. This is similar to what we see in the Taiwan Palace Museum. Most people consider the beautiful jade collection of the Qing Dynasty, to be more valuable than the bronze ware, which resembles pieces of metal, not realizing the bronze ware is the most valuable part of the collection in the museum. Similarly, most people do not realize the true value of Buddha Name Recitation. So, the Buddha had to teach all the sutras to guide sentient beings to the Pure Land.
Master Shan Dao told us that the only purpose for all Buddhas to manifest in the world is to tell us of the original vows of Buddha Amitabha. Today, we can truly understand, cultivate, and propagate the Pure Land method. Truthfully, this is due to the support of the Triple Jewels. Also, the opportunities today for sentient beings to achieve attainment are very good. In the past five to six years, millions of copies of the Infinite Life Sutra have been printed and spread throughout the world. I have traveled around the world introducing and recommending this sutra. Many people have liked and accepted it. Seeing you here working and practicing so earnestly, I am very pleased and feel that my hard work has been rewarded. Therefore, if we can practice and widely propagate this method, then I can say that we have perfectly fulfilled the vow to "Make Offerings Extensively".
The methods used by Buddhas and Bodhisattvas are infinite in number. They are the display of great compassion and lead to birth into the Pure Land. For example, Universal Worthy Bodhisattva is the founder of Tibetan Buddhism. Also Zhuen Ti Bodhisattva, one of the great patriarchs of Tibetan Buddhism, is a manifestation of Guan Yin Bodhisattva. Both Universal Worthy Bodhisattva and Guan Yin Bodhisattva urge us to seek birth into the Western Pure Land. We ordinary people discriminate between Chinese and Tibetan Buddhism, but Buddhas and Bodhisattvas with their perfect freedom and non-discriminatory minds do not discriminate among the different schools. All eight-four thousand methods lead to the same goal. With this understanding, we will naturally respect all methods and schools.
4. The Fourth Vow: To Regret Karmic Obstacles
Everybody has karmic obstacles. Every thought in a person's mind causes a karmic act, which in turn will certainly results in an obstacle. What is obstructed? Our true nature, within which there is infinite wisdom and virtue.
There are two types of obstacles: those caused by afflictions and those caused by knowledge-attachment. We create these constantly. The Buddha told us in the Flower Adornment Sutra "All beings have the Buddha's wisdom and virtue but cannot attain them due to their wandering thoughts and attachments". Like a doctor, the Buddha pointed out the root cause of our illness. Attachments are the root cause of afflictions and wandering thoughts are the root cause of knowledge-attachment. For all methods, learning and cultivation is simply a matter of doing away with our wandering thoughts and attachments. Once we do this, we will uncover our Buddha nature. All the methods in Buddhism teach us to regret our karmic obstacles. Thus, to regret karmic obstacles is the key to our cultivation.
However, it is very difficult to remove these obstacles. Of all the methods, that of the Pure Land is unique. For even if we have committed an extremely grave crime such as one of the Five Deadly Offenses and are thus destined to fall into the Avici Hell, we can still remove our obstacles and attain Buddhahood. We need to feel remorse, vow to change, and practice Buddha Name Recitation, and accord with the Buddha's teachings to attain birth into the Pure Land. This is why Master Ciyun said that this recitation method alone is able to dispel obstacles, for they cannot be dispelled reciting sutras or mantras.
In the past few years there was a theory being circulated that said a person with remaining karma could not attain birth into the Pure Land. This greatly shocked and panicked Pure Land practitioner. When I went to Los Angeles in 1984, I was asked if this was really true. On hearing the question, I smiled and said, "If it were true that no person with remaining karma could be born into the Pure Land, then the only person there would be Buddha Amitabha. What then is the use of going there?" The person questioned "Why?" I replied, "Have you ever heard of the four lands, three kinds, and nine grades in the Pure Land?" He replied that he had read of them in the sutras. I told him, "If no one with remaining karma had been born into the Pure Land, why are there four lands, three kinds, and nine levels?" With this, he understood.
The division of lands, kinds, and levels is based on the amount of remaining karma. With heavier karma, we are born into a lower grade: with light karma, a higher grade. I then explained, "Guan Yin Bodhisattva, Manjushri Bodhisattva, and Universal Worthy Bodhisattva are all Equal Enlightenment Bodhisattvas. The sutras tell us that even Bodhisattvas of this high level still possess one degree of remaining ignorance. Isn't this a karmic act?" My questioner was relieved at my words. So even an Equal Enlightenment Bodhisattva goes to the Pure Land with remaining karma. Buddha Amitabha is the only one there without any karma. I then concluded, "Who says that a person with remaining karma cannot be born into the Pure Land"! My words seemed to help as the individual laughed merrily for he began to see that all beings in the Pure Land had gone there with their remaining karma.
Buddhism teaches us not to be angry or hold grudges against others. So, I added "It is not wrong to advocate extinguishing karma for it is good to carry as little karma to the Pure Land as possible. In this way, the person can attain birth into a higher level".
Later, I went to New York. As soon as I got off the plane, I was asked the same question. People did not know the truth. As soon as I explained, they understood that it was not wrong to have karma. Extinguishing karma is good for it is feeling remorse for the obstacle.
Buddha Name Recitation is a sincere act of feeling remorse and vowing to change. However, when feeling remorse we must be sure that our heart is the same as Buddha Amitabha's, our vow is the same as Buddha Amitabha's, and our behavior corresponds with that of Buddha Amitabha.
How do we do this? With sincerity by not merely reciting with our mouth but with our heart. In this way, we will perfectly fulfill the teachings in the sutras. Only by doing so can it be said that we are true cultivators of the recitation method. Be sure that with every thought of "Amituofo" we have the same thought and vow as the Buddha. We need to turn his forty-eight vows into our own. Only in this way can we be rid of karmic transgressions.
5. The Fifth Vow: To be Joyful over Others' Meritorious Deeds
This requires us to go against what seems so natural to us, jealousy. It is natural for humans to have this emotion. For example, small children appear unhappy when others receive more candy than they do. This is jealousy and it is a major obstacle to our self-cultivation. Universal Worthy Bodhisattva largely attributed this vow to jealousy. he taught us not to feel envy but rather to regard others' meritorious deeds as our own and to further assist them in their endeavors.
This vow tell us to not only feel joyful over others' meritorious deeds but to help them accomplish even more. If we are unable to offer assistance, we can at least express our joy and admiration. However, if we are able to offer assistance then it will be a true fulfillment of this vow. Remember that helping others is helping ourselves. We would do well to love and tolerate those who exceed us for in this way we will accomplish the virtue of this vow.
In ancient times, education in China was such that each succeeding generation was expected to exceed the current generation in accomplishment. If not, the education was considered a failure. People today however, are afraid that others will exceed them. When they teach others, they may hold back important information. This is called grudging teaching, which will incur the retribution of ignorance. Grudging money incurs poverty. These people are not aware how serious the retribution will be. We should strive to continuously progress in our cultivation of virtue, acquisition of knowledge, development of ability, and improvement of the standard of life. Only in this way will education be successful with the entire society progressing.
It will be our responsibility in the next era to educate others. If we fail to attain virtue, knowledge and ability, we will not be able to help the next generation of sentient beings. Why? Look at today's children. The children they receive is leaning more and more towards science and technology while society is becoming increasingly complicated. Therefore, those who have vowed to help others will need to have a purer heart, greater wisdom and higher virtue to cope with the new era and opportunities. Jealousy and hatred are extremely harmful to our self-nature and hence should be extinguished. So, the virtue of being joyful over other's meritorious deeds will be even more important.
6. The Sixth Vow: To Appeal to the Buddha to Turn the Dharma Wheel
Since we benefit from the education we receive from the Buddha, what can we do to repay his kindness? Nowadays, most people enshrine and worship him, making daily offerings to his image on an altar. Is this the right way to repay him? No. These are only rituals to remind us not to forget the Buddha's kindness. The Buddha's wish is for all sentient beings to hear the truth, practice accordingly and receive the benefits to attain Buddhahood. The only way we can repay him is to take his heart as our own. Only in this way can we repay our respected teacher. Therefore, we can request the turning of the Dharma-wheel, in other words, we invite knowledgeable masters to teach us about the sutras. This is also the greatest good deed and virtue. Why? Because it brings the teachings to the world. But if no one invites Dharma masters to lecture, they will not have the opportunity to do so. So, people who invite them to give Dharma talks will obtain great merits.
Many people are willing to invite masters to chant or recite believing that they will receive inconceivable good fortune. But actually, they may not understand the meaning of what they are reciting. Therefore, if they invite the Dharma master to give a talk, then the good fortune, merit and virtue are even greater. The listeners will acquire a better understanding of the text and will be more inclined to recite the sutra and follow its teachings.
Unfortunately, if we want to invite a master to give a talk on the sutra today, we will find it hard to find an eligible one since there are so few. Many times, as I have traveled to give talks, I have been told that it was very difficult to find masters to speak. I have smiled and said, "Having a master to teach is a result. We need to plant the cause before we can attain this result. You are wishing for it without having planted the cause! Where on earth can we find such a deal!" What does "planting the cause" mean in this instance? To help train Dharma masters.
People like to listen to talks by senior, famous masters. Younger, unknown masters are normally inexperienced so fewer people attend their talks. Thus they become discouraged and thinking that giving talks is too difficult, they return to conducting ceremonial services. What should we do to help these less experienced masters? The younger and more inexperienced they are the more we need to attend their talks. This will encourage them to continue to practice and improve.
However, even if we attend every one of the master's talks, we should not praise them. Unfounded praise is more harmful than slander. People may become very angry when slandered but for a person with integrity and enthusiasm the slander will only serve as stimulant. The more embarrassed he or she becomes, the more determined he or she becomes. This person will do their utmost to achieve. However, if people praise and eulogize the master, he or she will think that they are so good that further improvement is unnecessary. This thinking leads to arrogance. Therefore, we should neither praise inexperienced masters nor make offerings to them. With too much money and fame, they will soon become tainted.
A person give rise to the Bodhisattva heart and becomes a monk or nun but later becomes corrupt due to receiving excessive praise and offerings from followers. So, these followers are to blame for ruining this monk or nun. When the monk or nun receives the retribution, the followers will share the responsibility. Then whom should we make offerings to? The person with a firm mind for he or she will neither feel excited when praised, nor troubled when slandered. Only they deserve to receive the praise and admiration for only they will not be harmed by it. We would do well to strongly recommend this master to others, so that the master can help more beings.
To accept praise and offerings is very difficult. Buddhists say that, "A single grain from the donor is heavier than Mt. Sumeru. I will serve the donor like a bull in my next life if I do not transcend the six realms of reincarnation at the end of this one". So it is not easy to properly accept offerings. Even Buddhas and Bodhisattvas do not enjoy the offerings made to them, let alone we ordinary beings. However, when the donor wishes to foster good deeds and virtues, the master should accept the offerings and then pass them on to others.
Earlier in this century, Master Yin-Guang set a good example for us. His innumerable followers gave many offerings. He used all the money to print sutras. Following his example, I have also used all the money donated to print sutras. I then freely distribute the books to everybody. I had the thought that if I did not attain achievement in this life and transcend the six realms, I would at least not become a bull in my next life because everyone who had received my books would help to pay the debt for me! This is the transference of giving. In this way, everybody would share in the good fortune. This is the proper way of accepting offerings from followers.
Using the offerings for personal use is absolutely wrong and immoral. Even if the money is used to build a way place, the way place has to be used to promote Buddhism. Only in this way can the donor receive the merits and virtues. Otherwise, without propagation and cultivation, the way place will become a place of competition and conflict. Therefore, we must be very careful if we want to build a way place. My late teacher, Mr. Lee, once said, "When building the way place, everybody is a Bodhisattva doing their best to complete the work. But after the way place is built, everybody becomes a demon." Why? Because they are all trying to grab power and profit. They have forgotten their initial genuine intention in building the way place.
We have to be very careful when making offerings to a Dharma Master. The Buddha told us that there were four kinds of offerings that could be made to monks and nuns. The first is food and drink, without which they cannot survive. The second is clothing. If it becomes worn, provide new ones if there is not another one available. The third is medicine to be provided upon illness. The fourth is bedding.
Nowadays, followers offer monks and nuns houses and whatever good things they can afford. Then they live such a comfortable life that they no longer want to go to the Pure Land! The present life becomes so satisfactory that the goal to transcend the cycle of birth and death to attain Buddhahood fades. This is very harmful to their cultivation. They have left their secular home behind. To present them with a house is to urge them to return home. Isn't this harmful to them? Having received ownership of a house, they have again acquired property. This is regression of their cultivation.
The follower is then actually a criminal who will ruin the master. These people do not understand that this is harming Buddhism and damaging the spirit of the Triple Jewels. They think they are doing a good deed and accumulating much merit. When they see the King of the hell realms after they die, they will feel bewilderment at their punishment. We must have true wisdom to cultivate good fortune, merits and virtue in Buddhism. Followers need to be told of this but many masters are reluctant to tell them so because then they may not receive offerings.
What about me? I am determined to go to the Pure Land. I will not remain in this world to continue to bear the suffering. Thus, to tell the truth, I do not care whether you make offerings to me or not. It would be even better for me if you did not for it would save me a lot of trouble. Because of this, I started the Corporate Body of the Buddha's Educational Foundation, which is devoted to the printing and distribution of Buddhist books. I told the manager "Print more if there are more offerings. Print fewer if there are fewer offerings. There is no need to print any if there are no offerings, which is best".
When too many offerings are received, we have to take the trouble to select among all the Buddhist books to determine which ones are most suitable to print and then decide how best to print them. With no offerings, there would be no worries, no troubles. So we should not seek offerings, seek a way place or ask for anything. Then we will have a pure mind and a quiet heart on our path to enlightenment. Cultivating a pure mind and a quiet heart, helping others to cultivate the same and staying away from fame and profit is true cultivation.
We need to foster novice monks and nuns by placing them in hardships. If we cannot bear to see them experiencing hardship, we are harming them. When Buddha Shakyamuni was in this world, all of this students had only one meal a day and spent the night sitting under trees. Is this not a life of hardship? If we had been there and felt sorry for them and helped them out of their hardships, how could they have attained enlightenment?
The Buddha taught us to regard hardship as our teacher. Only by living most simply and frugally can we acquire a true Dharma heart and be firmly determined to transcend this world. So, hardships are good for us. If we are not willing to undergo hardship ourselves then we can at least respect those who are and not try to extricate them from their difficulties. Only when we sincerely help inexperienced monks and nuns to improve will we have good masters promoting Buddhism.
7. The Seventh Vow: To Request the Buddha to Reside in this World
The main purpose of the sixth vow is to introduce Buddhism to all people. If we hope to have accomplishment in our cultivation, the vow to request the turning of the Dharma wheel is not enough. Have you seen anyone attain enlightenment simply by listening to a talk on the sutra only once or twice in his or her lifetime? If this could happen, then enlightenment would be obtainable only when the Buddha was in the world and unobtainable when he was not. However, with our limited abilities we cannot do this, so we need to request the Buddha to reside in this world. In other words, we need a teacher who is with us every day so that we can be under their constant guidance and thus be able to reach enlightenment.
Years ago, I was asked by Professor Lee about my aspirations. I told him that I wished to travel around the world encouraging others to practice Buddhism. He nodded and told me that this was good, that I could achieve but I could not help others to do so. I asked why. He replied that I could only propagandize. He said that he had lived in Taizhong for more than thirty years and therefore many people had attained achievement. He went on to explain that if he had not lived in Taizhong but had simply visited to lecture once or twice a year then nobody would have had any achievement. To be able to help another, there needs to be an existing affinity. Without this affinity, even a Buddha cannot help us. By traveling around the world propagating Buddhism, we meet many people but the affinities with them are lighter. Staying in one place to conduct regular teachings needs stronger affinities.
I have benefited greatly from my travels as I have been freed from the concept of home. Everyday I was either on the road or in a hotel. Where is my home? No home at all. Although I have places to give talks, I usually do not stay there for longer than a few weeks. The shattering of the idea of home has proven to be an escape for me.
If we want to reach any achievement, we need to request the Buddha to remain in this world. The Buddha himself is no longer here but his followers are, be they monks and nuns or laypeople. those who are knowledgeable and virtuous can be invited to reside in our town or city to give teachings. In this way, we will be constantly under their guidance. It is easy to provide for masters of virtue and character because they lead simple lives. However, the Lecture Hall should look magnificent so that the listeners will like it and will thus develop respect for the way place. However, if the appearance of the hall is mediocre they might look down on the way place. People often set store by appearance and pay less attention to content. Although a person who knows the true value of things does not attach much importance to appearance, a splendid and imposing looking, Lecture Hall is necessary for people to see initially.
Although the Lecture and Cultivation Halls are very impressive, the living quarters of the monks and nuns are very simple. If we look at the temples in China, we will understand. Even the head monk lives in a small room. The luxurious exterior rooms are only for laypeople and visitors. By carefully observing this we will know the right manner we need to have and the right methods we need to adopt. Doing so properly will enable Buddhism to take root, grow, blossom, and bear fruit wherever we live.
From the above, we can see that among the Ten Great Vows of Universal Worthy Bodhisattva, the first seven are for a Bodhisattvas vows and conduct and the last three are the ways to dedicate all merits.
8. The Eighth Vow: To Constantly be a Diligent Follower of the Buddha's Teachings
Although the Buddha no longer resides in this world, we still have his sutras to follow and study. Following the sutras is the highest standard in our learning and practicing Buddhism.
9. The Ninth Vow: To Accord with all Sentient Beings
We need to accord with the wishes of all sentient beings in the universe. This is extremely difficult to do and is why the Chinese say that filial piety and according with others go together. Learning Buddhism is to honor filial piety and to accord with the being's wishes. While according, we need to look for the right opportunities to try to encourage people to stop committing wrongdoings. This will help them to break through delusion and attain enlightenment. However, to do this perfectly, we need to recognize the right way and time and for this, we need wisdom, expediency, and flexibility.
10. The Tenth Vow: To Dedicate all Merits
This means dedicating all of our good deeds and merits to all the sentient beings in the universe. It means broadening our hearts so that the entire universe becomes one entity. Only when we have reached this state can we be said to have attained the Great Perfection.
In our learning and cultivation of the Pure Land, we use the five sutras and one sastra:
1. The Buddha Speaks of the Infinite Life Sutra of Adornment, Purity, Equality and Enlightenment of the Mahayana School (or The Infinite Life Sutra in short)
4. "The Chapter of Universal Worthy Bodhisattva's Conduct and Vows" from the Flower Adornment Sutra"
5. "The Chapter on the Perfect Complete Realization of Great Strength Bodhisattva through Buddha Name Recitation" from the Surangama Sutra, and
6. Vasubandhu Bodhisattva's Report on the Way to Reaching the Pure Land
We practice the Five Guidelines:
4. The Six Paramitas, and
5. The Ten Great Vows of Universal Worthy Bodhisattva
Very simple, very clear, not at all complicated. If we consistently follow these in our learning and cultivation, we are sure to succeed. In doing so, as an ancient sage said, "if ten thousand practice, then thousand will succeed." Now we have the principles and methods of learning and cultivation. How do we interact with people, matters, and objects in our daily lives? If we follow the above five guidelines, singled-mindedly chant the name of Buddha Amitabha and seek birth into the Pure Land, we will definitely succeed.
[ Check out a sample chant of Namo Amitabha from the Amitabha Mindful Chanting music collection, and start your daily chanting practice today! It's simple and easy to get started. ]