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Myōe (Japanese: 明恵) (1173 – 1232), was a Japanese Buddhist monk active during the Kamakura period who also went by the name Kōben (Japanese: 高弁). He was originally ordained in the Shingon school, although in the latter half of his career he served as abbot of Kōzanji, a temple of the Kegon sect. In Medieval Japan it was not uncommon for monks to be ordained in multiple sectarian lineages, and Myōe alternately signed his treatises and correspondence as a monk of either school through much of his career. Myōe is perhaps most famous for his contributions to the practice and dissemination of the Mantra of Light, a mantra associated with Shingon Buddhism. Myōe is also famous for keeping a journal of his dreams that was held in high regard by later Japanese Buddhists.
Myōe contributed much to Buddhist thought at the time through his writings, and his efforts to restore strict monastic discipline in the face of increasing corruption during the late Heian and Kamakura Periods. During his lifetime he was a scathing critic of his contemporary, Hōnen, and his Pure Land movement. As a response to the increasing popularity of the exclusive nembutsu practice Myōe wrote two treatises, the Zaijarin (Tract for Destroying Heretical Views) and the follow-up Zaijarin Shōgonki (Elaboration of the Zaijarin). Myōe agreed with Hōnen’s criticism of the establishment, but felt that sole practice of the nembutsu was too restrictive and disregarded important Buddhist themes in Mahayana Buddhism such as the Bodhicitta and the concept of Upaya.
As a counter to the increasingly popular nembutsu practice, Myōe sought to promote the Mantra of Light as a practice that would be easily accessible to masses while avoiding what he considered “heretical” practices such as Pure Land Buddhism. He wrote a treatise called the Kanjinki which explored the usage of the Mantra of Light and its practical applications, as well as the use of the mantra in more complex rituals. Myōe’s interpretation of the Mantra of Light was somewhat unorthodox, in that he promoted the mantra as a means of being reborn in the Pure Land of Amitabha Buddha, rather than a practice for attaining Enlightenment in this life as taught by Kukai and others.
Myōe was equally critical of the lax discipline and corruption of the Buddhist establishment, and removed himself from the capital of Kyoto as much as possible. At one point, he even cut off his ear in protest. Later, during his administration of Kōzanji Myōe revived strict adherence to the moral precepts for him and his monks, and an equally strict regimen of chanting and meditation. Records for the time show that the daily regimen of practices for the monks included meditation, recitation of the Heart Sutra, the 6-syllable mantra of Kannon, and the Mantra of Light. These same records show that even details such as cleaning the bathroom regularly were regularly enforced.
At the same time, Myōe was also pragmatic and often adopted practices from other Buddhist sects, notably Zen, if it proved useful. Myōe firmly believed in the importance of upaya and sought to provide a diverse set of practices for both monastics and lay people. In addition, he developed new forms of mandalas that utilized only Japanese calligraphy and the Sanskrit script, Siddham. Similar styles were utilized by Shinran and Nichiren. The particular style of mandala he devised, and the devotional rituals surrounding it, are recorded in his treatise, the Sanji Raishaku (Thrice-daily worship) written in 1215.[1]
See also
Sources
- Mark Unno: Shingon Refractions: Myōe and the Mantra of Light. Somerville MA, USA: Wisdom Publications, 2004 ISBN 0-86171-390-7
References
Hua-yen school
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The Hua-yen school derived its name from the title of the Chinese translation of Avatamsaka-sutra. Avatamsaka literally means “Flower Garland”. (Fig.1 Hua-Yen Temple) The first complete translation of the Avatamsaka Sutra in Chinese was done by Buddhabhadra(359-429) between 418-421. This translation is in sixty fascicles and has thirty-four chapters. It is also referred to as “Sixty Hua-yen” or “Old sutra”. A latter translation of the Sutra under the same title was completed by Siksananda(652-710) in Tang dynasty. This translation is in eighty fascicles and has thirty-nine chapters. It is also referred to as “Eighty Hua-yen” or “New sutra”. The third translation of the Sutra was done by Prajna not too long after the second translation. The origin of this Sanskrit source was from different part of India and the content was similar to the last forty fascicles of the Avatamsaka-sutra therefore it is called “Forty Hua-yen” or “Last Hua-yen”. |
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The first two translations are quite similar, the second being perhaps more literal and somewhat longer because it contains new material not found in the earlier version. And the last one is a re-translation of the second part of the sutra with minor regional differences. As one of the longest texts in the Buddhist canon, the Avatamsaka is one of the most comprehensive compendiums of the Buddhist teaching. It was held in the highest esteem by the followers ever since its presence in Chinese Buddhist society. The main subject of this sutra is the description of the Buddha’s enlightenment. It provides a detail guide for practitioners to pursuit the Bodhisattva’s Path, from the awakening of Bodhicitta to the accomplishment of perfect Buddhahood. The Bodhisattva Path is presented in four sets of ten stages, culminating with the two levels of enlightenment, the final goal of Mahayana Buddhism. The school was officially founded by Fa-tsang (or Shan-shiang 643-712) based on his scholarly contribution to the Hua-yen theory. His religious work attracted a lot of attention and eventually produced significant influence on the emperor. With strong political support from the emperor, Fa-tsand was able to create a new school system that outspread quickly during the time. Even this school was started from Fa-tsand, its earliest theory and structure go back to the masters Tu-shun(or Fa-shun, 557-640) and Chih-yen (602-668), who are considered the first two patriarchs of the Hua-yen school. Tu-shun’s “Five levels of teaching” and “Ten profound gates” formed the root of the school system. And he was regarded by his successors as an incarnation of Manjushri. Further important representatives were Cheng-kuan (or Ching-liang 738-839), under whom the school gained great influence. Cheng-kuan was the master of several emperors. With his special relationship to the political leaders, Cheng-kuan earned the title “the Hua-yen Bodhisattva” and was regarded as the fourth patriarch. The fifth patriarch of the school was Tsung-mi (780-841), who initiated the concept of merging Zen and Hua-yen in one school. After the death of Tsung-mi, Hua-yen declined during the general suppression of Buddhism in China. The Hua-yen school distinguishes itself from the other Chinese Buddhist schools in an important viewpoint. The practice in this school concentrates on the relationship between phenomena and not on that between phenomena and the absolute. This notion is called the “universal causality of the Dharma-dhatu (universal principle),” i.e., everything in the universe arises out of itself and the principles of all activities (phenomena) are essentially one, and that unity is essentially plural. Since all things participate in a unity and this unity divides into the many, therefore the manifold is unified in this one. Based on the theory, there are an infinite number of Buddhas and Buddha realms in the universe and they all share the same true Buddha body and live with the same principle in the similar Buddha realm, they are just like individual waves of the same sea and these waves cannot exist independently. Because the equality of all things and the dependence of all things upon one another are so essential in this school, this teaching is known as the “teaching of totality”. From this point of view everything in the world, whether animate or inanimate, is an expression of the highest principle (Dharma-dhatu) and is thus one with Buddhamind. This view is explained in the division of the universe into four realms and in the thesis of the six characteristics of things. They are in either a state of “true suchness” (tathata): (I). The static aspect of which is the realm of “principle” (“li”). (II). The dynamic aspect of which is the realm of phenomena (“Shih”). These two realms are so interwoven and dependent on each other that the entire universe arises as an interdependent conditioning. The four realms of the universe are as follows:
To explain these many-to-one, one-to-many, and many-to-many relationships of phenomena, Hua-yen’s teaching defines that the dharma possesses the six characteristics:
Like the Tien-tai school, Hua-yen undertakes a division of the Buddha’s teaching into different categories. Unlike Tien-tai’s intention of integrating different Indian Buddhism theories, Hua-yen’s focus was more on synthesizing different viewpoints of Chinese schools during early Tang Dynasty. This school classified Buddhist scriptures and doctrines on five levels. With its own teaching as the highest and most complete teaching of all. These five levels are:
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AVATAMSAKA SUTRA, chapter 40:
(notes to the readers)
Translated by the Buddhist Text Translation Society
On Entering the Inconceivable state of Liberation through the Practices and Vows of the Bodhisattva Samantabhadra[1]
At that time, having praised the exalted merits and virtues of the Thus Come One,[2] the Bodhisattva Samantabhadra addressed the Bodhisattvas, along with Sudhana,[3] as follows:
“Good men, even if all the Buddhas of the ten directions were to speak continuously, for as many eons[4] as there are fine motes of dust in an ineffably ineffable number of Buddha lands, the virtues and merits of the Thus Come One could never be fully described.
“Those wishing to achieve these merits and virtues should cultivate ten vast and great practices and vows. What are these ten?
First, Pay homage and respect to all Buddhas.
Second, Praise the Thus Come Ones.
Third, Make abundant offerings.
Fourth, Repent misdeeds and evil karma.
Fifth, Rejoice at others’ merits and virtues.
Sixth, Request the Buddhas to turn the Dharma wheel.
Seventh, Request the Buddhas to remain in the world.
Eigth, Follow the teachings of the Buddhas at all times.
Ninth, Accommodate and benefit all living beings.
Tenth, Transfer all merits and virtues universally.”
[The explanation of the first to eighth vows is omitted here. What follows is the Bodhisattva Samantabhadra’s exposition of the ninth and tenth vows.]
[Ninth Vow]
“Sudhana, to accommodate and benefit all living beings is explained like this: throughout the oceans of worlds in the ten directions exhausting the Dharma Realm and the realm of empty space, there are many different kinds of living beings. That is to say, there are those born from eggs, the womb-born, the transformationally born, as well as those who live and rely on earth, water, fire, and air for their existence. There are beings dwelling in space, and those who are born in and live in plants and trees. This includes all the many species and races with their diverse bodies, shapes, appearances, lifespans, families, names, and natures. This includes their many varieties of knowledge and views, their various desires and pleasures, their thoughts and deeds, and their many different deportments, clothing and diets.
“It includes beings who dwell in different villages, towns, cities and palaces, as well as gods, dragons, and others of the eight divisions, humans and non-humans alike. Also there are footless beings, beings with two feet, four feet, and many feet, with form and without form, with thought and without thought, and not entirely with thought and not entirely without thought. I will accord with and take care of all these many kinds of beings, providing all manner of services and offerings for them. I will treat them with the same respect I show my own parents, teachers, elders, Arhats, and even the Thus Come Ones. I will serve them all equally without difference.
“I will be a good doctor for the sick and suffering. I will lead those who have lost their way to the right road. I will be a bright light for those in the dark night, and cause the poor and destitute to uncover hidden treasures. The Bodhisattva impartially benefits all living beings in this manner.
“Why is this? If a Bodhisattva accords with living beings, then he accords with and makes offerings to all Buddhas. If he can honor and serve living beings, then he honors and serves the Thus Come Ones. If he makes living beings happy, he is making all Thus Come Ones happy. Why is this? It is because all Buddhas, Thus Come Ones, take the Mind of Great Compassion as their substance. Because of living beings, they develop Great Compassion. From Great Compassion the Bodhi Mind is born; and because of the Bodhi Mind, they accomplish Supreme, Perfect Enlightenment.
“It is like a great regal tree growing in the rocks and sand of barren wilderness. When the roots get water, the branches, leaves, flowers, and fruits will all flourish. The regal bodhi-tree growing in the wilderness of Birth and Death is the same. All living beings are its roots; all Buddhas and Bodhisattvas are its flowers and fruits. By benefitting all beings with the water of Great Compassion, one can realize the flowers and fruits of the Buddhas’ and Bodhisattvas’ wisdom.
“Why is this? It is because by benefitting living beings with the water of Great Compassion, the Bodhisattvas can attain Supreme, Perfect Enlightenment. Therefore, Bodhi belongs to living beings. Without living beings, no Bodhisattva could achieve Supreme, Perfect Enlightenment.
“Good man, you should understand these principles in this way: When the mind is impartial towards all living beings, one can accomplish full and perfect Great Compassion. By using the Mind of Great Compassion to accord with living beings, one perfects the making of offerings to the Thus Come Ones. In this way the Bodhisattva constantly accords with living beings.
“Even when the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, I will still accord endlessly, continuously in thought after thought without cease. My body, mouth, and mind never weary of these deeds.
[Tenth Vow]
“Moreover, good man, to transfer all merits and virtues universally is explained like this: all the merits and virtues, from the first vow, to pay homage and respect, up to and including the vow to accommodate and benefit living beings, I universally transfer to all living beings throughout the Dharrna Realm and to the limits of empty space. I vow that all living beings will be constantly peaceful and happy without sickness or suffering. I vow that no one will succeed in doing any evil, but that all will quickly perfect their cultivation of good karma. I vow to shut the door to evil destinies and open the right paths of humans, gods and that of Nirvana. I will stand in for beings and receive all the extremely severe fruits of suffering which they bring about with their evil karma. I will liberate all these beings and ultimately bring them to accomplish unsurpassed Bodhi. The Bodhisattva cultivates transference in this way.
“Even when the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, I will still transfer all merits and virtues endlessly, continuously, in thought after thought without cease. My body, mouth and mind never weary of these deeds.
“Good man, these are the Bodhisattva-Mahasattvas’ Ten Great Vows in their entirety. If all Bodhisattvas can follow and abide by these Great Vows, then they will be able to bring all living beings to maturity. They will be able to accord with the path of Supreme, Perfect Enlightenment and complete Samantabhadra’s ocean of conduct and vows. Therefore, good man, you should know the meaning of this”….
“Further, when a person is on the verge of death, at the last instant of life, when all his faculties scatter and he departs from his relatives, when all power and status are lost and nothing survives, when his prime minister, great officials, his inner court and outer cities, his elephants, horses, carts, and treasuries of precious jewels can no longer accompany him, these Great Vows alone will stay with him. At all times they will guide him forward, and in a single instant he will be reborn in the Land of Ultimate Bliss. Arriving there, he will see Amitabha Buddha, the Bodhisattva Manjusri, the Bodhisattva Samantabhadra, the Bodhisattva who contemplates at Ease[Avalokitesvara], the Bodhisattva Maitreya, and others. The appearance of these Bodhisattvas will be magnificent and their merits and virtues complete. Together they will surround him.
“This person will see himself born from a lotus flower and will receive a prediction of Buddhahood. Thereafter, he will pass through an immeasurable, incalculable number of eons and, with his power of wisdom, he will accord with the minds of living beings in order to benefit them everywhere throughout the ineffably ineffable worlds in the ten directions.
“Before long he will sit in a Bodhimandala[5],subdue the demonic armies, accomplish Supreme, Perfect Enlightenment, and turn the wonderful Dharma wheel. He will cause living beings in worlds as numerous as the fine motes of dust in Buddha lands to develop the Bodhi Mind.[6] According with their inclinations and basic natures, he will teach, transform, and bring them to maturity. To the exhaustion of the oceans of future eons, he will greatly benefit all living beings”…
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At that time, the Bodhisattva Mahasattva Samantabhadra, wishing to restate his meaning, contemplated everywhere in the ten directions and spoke in verse.
1 – Before the Lions Among Men[7]throughout the worlds of the ten directions,
In the past, in the present, and also in the future,
with body, mouth, and mind entirely pure,
I bow before them all, omitttng none.
With the awesome spiritual power of Samantabhadra’s vows,
I appear at the same time before every Thus Come One,
And in transformed bodies as numerous as motes of dust in all lands,
Bow to Buddhas as numerous as motes of dust in all lands.
In every mote of dust are Buddhas as numerous as motes of dust,
Each dwelling amid a host of Bodhisattvas.
Throughout motes of dust in endless Dharma Realms it is the same:
I deeply believe they all are filled with Buddhas.
2 – with oceans of sound I everywhere let fall
Words and phrases, wonderful and endless,
Which now and through all the eons of the future,
Praise the wide, deep sea of the Buddhas’ merits and virtues.
3 – Flower garlands supreme and wonderful,
Music, perfumes, parasols, and canopies,
And other decorations rich and rare,
I offer up to every Thus Come One.
Fine clothing, superior incense,
Powdered and burning incense,lamps and candles,
Each one heaped as high as mount Sumeru,
I offer completely to all Tathagatas.
With a vast, great, supremely liberated mind,
I believe in all Buddhas of the three periods of time;
With the strength of Samantabhadra’s conduct and vows,
I make offerings to all Thus Come Ones everywhere.
4 – For all the evil deeds I have done in the past,
Created by my body, mouth, and mind,
From beginningless greed, anger, and delusion,
I now know shame and repent them all.
5 – I rejoice in the merits and virtues
Of all beings in the ten directions,
The Learners and Those-Past-Study in the Two Vehicles,[8]
And all Thus Come Ones and Bodhisattvas.
6 – Before the Lamps of the Worlds[9]of the ten directions,
who have just accomplished Supreme Bodhi,
I now request and beseech them all
To turn the foremost, wondrous Dharma wheel.
7 – If there are Buddhas who wish for Nirvana,
I request with deep sincerity
That they dwell in the world for a long time
To bring benefits and bliss to every being.
I worship those with blessings, praise them and make offerings;
I request that the Buddhas remain in the world and turn the Dharma wheel;
The good roots gained from following and rejoicing in merit and virtue and from repentance and reform,
I transferto living beings and the Buddha Way.
8 – I study with the Buddhas and practice
The perfect conduct of Samantabhadra;
I make offerings to all the Thus Come Ones of the past
And to all present Buldhas throughout the ten directions.
All future Teachers of Gods and Men
Whose aspirations and vows have been completed,
I will follow in study throughout the three periods of time
And quickly attain Great Bodhi.
In all lands of the ten directions,
Vast, great, pure, and wonderfully adorned,
All Tathagatas sit beneath regal Bodhi trees,
While assemblies circumambulate them.
I vow that every being in all directions
Will be peaceful, happy, and without worry.
May they obtain the proper Dharma’s profound aid,
And may all their afflictions be wiped away, without exception
While striving to attain Bodhi,
I will gain the knowledge of past lives in all destinies.
I will always leavehome-life and cultivate pure precepts,
Without outflows,[10] never broken, and without stain.
Be they gods, dragons, yakshas, or knmbhandas,
Humans, non-human, and the rest,
In the many languages of all such living beings,
With every sound I will speak the Dharma.
I will cultivate the pure paramitas with vigor,
And never abandon the Bodhi Mind.
I will banish all obstructions and defilements,
And fulfill all wondrous practices.
From all delusions, karma, and demon-states,
Amid all worldly paths, I will be freed,
As the lotus does not touch the water,
As sun and moon do not stop in space.
9 – Ending the sufferings of the paths of evil,
And to everyone equally bringing joy,
May I for eons like the motes of dust in all lands
Ever benefit all in the ten directions.
Always in accord with living beings,
Cultivating through all future eons
The vast conduct of Samantabhadra,
The unsurpassed Great Bodhi will I perfect.
May all who cultivate with me
Assemble with me in one place,
Our karmas of body, mouth, and mind the same,
As we cultivate and study all practices and vows.
With all advisors good and wise who aid me
By explaining Samantabhadra’s deeds,
I vow always to congregate together:
May they never be displeased with me.
I vow always to meet Thus Come Ones face to face
And the hosts of disciples who gather around them.
I will raise offerings which are vast and great,
Untiring to the end of future eons.
I will hold high the subtly wondrous Buddhadharma
And illuminate all the practices of Bodhi;
I will be ultimately pure in Samantabhadra’s way,
Practicing until the end of time.
Inexhaustible blessings and wisdom
I cultivate throughout all worlds;
By concentration, wisdom, skillful means, and liberation,
I will gain an endless store of merits and virtues.
In one mote of dust are lands as numerous as motes of dust;
In each land are incalculable numbers of Buddhas.
In every place where Buddhas dwell I see the host assembled,
Endlessly proclaiming all the practices of Bodhi.
In ten directions everywhere, throughout the sea of lands,
Every hair-tip encompasses oceans of past, present and future.[11]
So, too, there is a sea of Buddhas, a sea of Buddha lands;
Pervading them all I cultivate for seas of endless time.
The speech of all Tathagatas is pure;
Each word contains an ocean of sounds.
According with what beings like to hear,
The Buddhas’ sea of eloquence flows forth.
All Tathagatas of the three periods of time
Forever turn the wonderful Dharma wheel,
With these inexhaustible seas of words and languages.
I understand all with my deep wisdom.
I can penetrate the future
And exhaust all eons in a single thought.
In a single thought I completely enter
All eons of the three periods of time.[12]
In one thought I see all Lions of Men
Of the past, present, and future;[13]
I constantly fathom the Buddhas’ states,
Their magical liberations and their awesome strength.
On the tip of an extremely fine hair,
Appear jewelled lands of past, present and future;
Lands on hair-tips as numerous as dust motes in all lands of the ten directions,
I deeply enter, adorn, and purify.
All Lamps of the Future that light the world,
Complete the Way, turn the Dharma wheel, and rescue living beings,
As they perfect the Buddhas’ work and manifest Nirvana,
I draw near and attend to each one and obtain:
The spiritual power to go everywhere swiftly;
The power to enter the Mahayana universally through the Universal Door;
The power of wisdom and conduct to cultivate merits and virtues universally;
The subtle spiritual power to shield all with Great Compassion;
The power to purify and adorn [all] with supreme blessings everywhere;
The power of wisdom which is unattached and independent;
The awesome spiritual powers and the powers of concentration,wisdom, and skill-in-means;
The power of universally accumulating Bodhi;
The power of good karma which purifies all things;
The power to eradicate all afflictions;
The power to subdue all demons;
The power to perfect Samantabhadra’s conduct.
The sea of lands I everywhere adorn and purify,
And I liberate all living beings, without exception.
With skill I make selections from among the sea of Dharmas[14]
And enter deeply into the wisdom sea.
I cultivate the ocean of practices to purity,
Perfect and complete a sea of vows.
I draw near to a sea of Buddhas and make offerings,
And cultivate without fatigue for a sea of time.
To all Tathagatas of the three periods of time,
With Bodhi, conduct, and vows most supreme,
I completelyoffer up my perfect cultivation;
With Samantabhadra’s practices, I awaken to Bodhi.
Each Tathagata has an elder disciple
Named Samantabhadra, Honored One.
I now transfer all good roots, and I vow
To perform deeds of wisdom identical to his.
I vow that my body, mouth, and mind will be forever pure
And that all practices and lands will be also.
I vow in every way to be identical
To the wisdom of Samantabhadra.
I will wholly purify Samantabhadra’s conduct,
And the great vows of Manjusri as well.
All their deeds I will fulfill, leaving nothing undone.
Till the end of the future I will never tire.
Infinite and measureless is my cultivation;
Boundless merit and virtue I obtain.
Amid limitless practices I will dwell in peace,
And penetrate the strength of spiritual powers.
10 – Manjusri has wisdom, courage and bravery;
Samantabhadra’s conduct and wisdom are the same.
I now transfer all good roots
In order to follow them in practice and in study.
In the three periods of time, all Buddhas praise
Such vows as these, lofty and great.
I now transfer all good roots, wishing to perfect
The supreme practices of Samantabhadra.
I vow that when my life approaches its end,
All obstructions will be swept away;
I will see Aimitabha Buddha,
And be born in his land of Ultimate Bliss and Peace[15]
When reborn in the Western Land,
I will perfect and completely fulfill,
Without exception, these Great Vows,
To delight and benefit all beings.
The Assembly of Amitabha Buddha is completely pure;
When from a matchless lotus I am born,
I will behold the Tathagata’s Measureless light as He appears before me
To bestow a prediction of Bodhi.
Receiving a prediction from the Thus Come One,
I will take countless appearances and forms,
And with wisdom power vast and great, pervade ten directions
To benefit all the realms of living beings.
Realms of worlds in empty space might reach an end,
And living beings, karma and afflictions be extinguished;
But they will never be exhausted,
And neither will my vows.
With myriad jewels in boundless lands in all directions,
I make decorations and offerings to the Thus Come Ones.
For eons as numerous as the motes of dust in all lands, I bring
The foremost peace and joy to gods and humans.
Yet, if anyone believes in these Great Vows,
As they pass by the ear but a single time,
And in search of Bodhi thirstily craves these vows,
The merits and virtues gained will Surpass these offerings.
With bad advisors forever left behind,
From paths of evil he departs for eternity,
Soon to see the Buddha of Limitless Light
And perfect Samantabhadra’s Supreme Vows.
Easily obtaining the blessings of long life,
Assured of a noble rebirth in the human realm,
Before long he will perfect and complete
The practices of Samantabhadra.
In the past, owing to a lack of wisdom power,
The five offenses of extreme evil he has committed;
In one thought they can all be wiped away by reciting
The Great Vows of Samantabhadra.
His clan, race, and color, marks and characteristics
With his wisdom are all perfected and complete;
Demons and externalists will haveno way to harm,
And he will be a field of merits in the Three Realms.[16]
To the regal Bodhi free he will quickly go,
And seated there subdue hordes of demons.
Supremely and perfectly enlightened, he will turn the Dharma wheel,
To benefit the host of living beings.
If anyone can read, recite, receive, and hold high
Samantabhadra’s Vows and proclaim them,
His reward only the Buddhaswill know,
And he will obtain Bodhi’s highest path.
If anyone recites Samantabhadra’s Vows,
I will speak of a portion of his good roots:
In one single thought he can fulfill
The pure vows of sentient beings.
The supreme and endless blessings from Samantabhadra’s conduct
I now universally transfer.
May every living being, drowning and adrift,
Soon return to the Land of Limitless Light!
When the Bodhisattva Mahasattva Samantabhadra finished speaking these pure verses on the Great Vows of Samantabhadra before the Thus Come One, the youth Sudhana was overwhelmed with boundless joy. All the Bodhisattvas were extremely happy as well, and the Thus Come One applauded saying, ‘Good indeed, good indeed!”
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Notes:
[1]Sometimes translated as “Universal Worthy.”
[2]In Sanskrit,”Tathagata,”i.e., Buddha Sakyamuni or the Buddhas in general.
[3]The main protagonist in the next-to-last and longest chapter of the Avatamsaka Sutra. Seeking Enlightenment, he visited and studied with fifty-three spiritual advisors and become the equal of the Buddha in one lifetime. When he was born, myriad treasures suddenly appeared in his father’s home. Thus the name “Sudhana” or “Good Wealth.”Sometimes translated as “Good Wealth.”
[4]May also be translated as “era.” In Sanskrit, “kalpa.”
[5]Bodhimandala: literally, seat or site of Enlightenment. By extension, a temple or place of retreat.
[6]Bodhi Mind, (Bodhicitta, Great Mind). The spirit of Enlightenmnet, the aspiration to achieve it, the Mind set on Enlightenment. It involves two parallel aspects: i)the determination to achieve Buddhahood and ii)the aspiration to rescue all sentient beings.
[7]Lions Among Men: i.e., Buddhas.
[8]Learners and Those-Past-Study in the Two Vehicles. This is a reference to the Arhats (Those-Past-Study) and the three levels of sagehood immediately below them (learners). The term “Two Vehicles” refers to the Theravada tradition as opposed to the Mahayana.
[9]Lamps of the Worlds, Lamps of the Future: metaphors or the Buddhas.
[10]Without outflows: i.e., unconditioned (transcendental). Anything free of the three marks of greed, anger and delusion.
[11]This stanza expresses a key concept of the Avatamsaka school: the complete interpenetration of time and space.
[12]In Buddhism, time is a relative concept; it can be long or short, depending on the state of mind.
[13]All the Buddhas are present in one thought. As the sixth Patriarch said, “An enlightened thought makes one aBuddha” (Platform Sutra, ch. 2).
[14]Dharma(s). a) The teachings of the Buddhas; b)things, events,phenomena, everything; c)duty, law, doctrine.When caphalized, itrefers to the teachings of the Buddha.
[15]This stanza and the following one are well-known in Pure Land. They are incorporated into the daily liturgy and recited over and over.
[16]Fields of merits: Buddhas, Bodhisattvas, Arhats and all sentient beings, whether friends or foes, are fields of merits for the cultivator because they provide him with an opportunity to cultivate merits and virtues. For example, needy people provide the opportunity for the cultivator to practice charity. Thus, they are a field of merits for him. As this text states, “Bodhi belongs to living beings.Without living beings, no Bocihisattva could achieve Supreme,Perfect Enlightenment.”
Buddhism Study and Practice Group (http://www.sinc.sunysb.edu/Clubs/buddhism/)
The Eleventh Chapter “Purifying Practice” of the Avatamsaka Sutra
Then The Enlightening Being Chief in Knowledge asked the enlightening being Manjushri, “How can enlightening beings attain faultless physical, verbal, and mental action? How can they attain harmless physical, verbal, and mental action? How can they attain blameless physical, verbal, and mental action? How can they attain invulnerable physical, verbal, and mental action? How can they attain non-regressive physical, verbal, and mental action? How can they attain unshakable physical, verbal, and mental action? How can they attain excellent physical, verbal, and mental action? How can they attain pure physical, verbal, and mental action? How can they attain unpolluted physical, verbal, and mental action? How can they attain physical, verbal, and mental action that is guided by wisdom?
How can they attain birth in appropriate places, among good people, physically complete, with full mindfulness, understanding, completeness in conduct, fearlessness, and awareness?
How can they attain excellent discernment, foremost discernment, supreme discernment, immeasurable discernment, incalculable discernment, inconceivable discernment, incomparable discernment, unfathomable discernment, inexpressible discernment?
How can they attain causal power, will power, skill power, the power of proper conditions and objects of attention, faculty power, powers of observation, the power to stop the mind, powers of analytic insight, and power of contemplative thought?
How can they attain skill in analyzing the psychophysical elements and organs, skill in analyzing interdependent origination, skill in analyzing the realms of desire, form and formlessness, and skill in understanding the past, present and future?
How can they cultivate well the branches of enlightenment – mindfulness, discernment, effort, joy, well-being, concentration, relinquishment? How can they attain emptiness, signlessness, wishlessness?
How can they fulfill the means of transcendence – generosity, self-control, tolerance, effort, meditation, and wisdom? How can they fulfill kindness, compassion, joy, and equanimity?
How can they attain the power of knowledge of what is so and what is not, the power of knowledge of consequences of past, future, and present acts, the power of knowledge of superiority and inferiority of faculties, the power of knowledge of various realms, the power of knowledge of various understandings, the power of knowledge of various understandings, the power of knowledge of where all paths lead, the power of knowledge of defilement of purity of meditations, liberations, and trances, the power of knowledge of past lives, the power of knowledge of unhindered clairvoyance, and the power of knowledge of having cut off all taints?
How can they always gain the protection, respect and support of celestial kings, dragon kings, yaksha kings, gandharva kings, titan kings, garuda kings, kinnara kings, mahoraga kings, human kings, and brahma kings?
How can they be a reliance and savior, a refuge and resort, a lamp and a light, an illuminator and a guide, a supreme and universal leader for all sentient beings?
How can they be foremost and greatest, excellent and supreme, sublime and most wonderful, highest and unexcelled, incomparable and peerless among all sentient beings?”
Manjushri said to Chief in Knowledge, “Excellent, O Child of Buddha! You have asked this out of a desire to benefit many, to bring peace to many, out of pity for the world, to profit and gladden celestial and human beings.
Child of Buddha, if enlightening beings use their minds properly, they can attain all supreme qualities, can have a mind unhindered in regard to all enlightening teachings, can remain on the Path of the Buddhas of past, present, and future, never leaving it even while living in the midst of sentient beings, can comprehend the characteristics of all things, cut off all evil and fulfill all good. They will be physically most excellent, like Universally Good; all of their practical vows they will be able to fulfill, and will be free in all ways, and will be guides for all sentient beings, How can they use their minds so as to attain all supreme sublime qualities?
Enlightening beings at home should wish that all beings realize the nature of “home” is empty, and escape its pressures.
While serving their parents, they should wish that all beings serve the Buddha, protecting and nourishing everyone.
While with their spouses and children, they should wish that beings be impartial toward everyone, and forever give up attachment.
When attaining desires, they should wish that all beings pull out the arrows of lust and realize ultimate peace.
On festive occasions, they should wish that all beings enjoy themselves with truth and realize amusement’s not real.
If in palace rooms, they should wish that all beings enter the sanctified state, forever rid of defiled craving.
When putting on adornments, they should wish that all beings give up phony decoration, and reach the abode of truth.
When climbing up in balconies, they should wish that all beings ascend the tower of truth, and see through everything.
When they give something, they should wish that all beings be able to relinquish all with hearts free of clinging.
When in gatherings or crowds, they should wish that all beings let go of compounded things, and attain to total knowledge.
If in danger and difficulty, they should wish that all beings be free unhindered wherever they go.
When they give up home life, they should wish that all beings have no hindrance in leaving home, and that their minds can be liberated.
Entering a monastery, they should wish that all beings expound various principles of non-contention.
Going to tutors and teachers, they should wish that all beings skillfully server their teachers, and practice virtuous ways.
Seeking initiation, they should wish that all beings reach the non-regressing state, their minds without impediment.
Shedding lay clothing, they should wish that all beings cultivate roots of goodness, and abandon the yoke of transgressions.
When shaving off their hair, they should wish that all beings forever divorce all afflictions, and pass on to ultimate tranquility.
Putting on religious garb, they should wish that all beings be undefiled in mind, and fulfill the Way of the Great Sage.
When they formally leave home, they should wish that all beings leave home with the Buddha, and rescue one and all.
Taking refuge in the Buddha, they should wish that all beings continue lineage of Buddhas, conceiving the unexcelled aspiration.
Taking refuge in the Teaching, they should wish that all beings enter deeply into the scriptures, and their wisdom be deep as the sea.
Taking refuge in the Community, they should wish that all beings order the masses, all becoming free from obstruction.
When receiving the learners’ precepts, they should wish that all beings learn self-control well, and not do any wrong.
Receiving a mentor’s instruction, they should wish that all beings bear themselves with dignity, and that their actions be truthful.
Receiving a teacher’s guidance, they should wish that all beings enter the knowledge of birthlessness, and reach the state of independence.
Receiving the full set of precepts, they should wish that all beings fulfill all means of liberation, and master the supreme teaching.
When entering a hall, they should wish that all beings ascent to the unexcelled sanctuary, and rest there secure, unshakable.
When setting out a seat, they should wish that all beings cause good principles to bloom, and see their true character.
Sitting up straight, they should wish that all beings sit on the seat of enlightenment, they minds without attachment.
Sitting cross-legged, they should wish that all beings have firm and strong roots of goodness, and attain the state of immovability.
Cultivating concentration, they should wish that all beings conquer their minds by concentration, ultimately, with no remainder.
When practicing contemplation, they should wish that all beings see truth as it is, and be forever free of opposition and contention.
When uncrossing the legs, they should wish that all beings observe that all acts and all things, return to dispersal and extinction.
When lowering the feet and resting, they should wish that all beings attain liberation of mind, resting at peace, unstirred.
When raising the legs, they should wish that all beings leave the sea of birth and death, and fulfill all good qualities.
When putting on lower garments, they should wish that all beings wear the foundations of goodness, and have a sense of shame and conscience.
When putting on a belt, they should wish that all beings bundle roots of goodness, and not let them be lost.
When putting on an outer garment, they should wish that all beings attain supreme bases of goodness, and reach the Other Shore of the teaching.
Putting on monastic robes, they should wish that all beings enter the foremost rank, and attain imperturbability.
Taking a tooth-stick in hand, they should wish that all beings attain the wonderful teaching, and be ultimately pure.
When chewing on the tooth-stick, they should wish that all beings be harmonious and pure in mind, biting through all afflictions.
When going to the toilet, they should wish that all beings reject greed, hatred and folly, and clean away sinful things.
When going to wash thereafter, they should wish that all beings speedily go to the transmundance.
When washing off the body’s filth, they should wish that all beings be pure and harmonious, and ultimately without defilement.
When washing the hands with water, they should wish that all beings have pure clean hands to receive and hold Buddha’s teaching.
When washing the face with water, they should wish that all beings attain the pure teaching, and be forever free from defilement.
Picking up a staff, they should wish that all beings establish great works of charity, and point out the road of truth.
Taking up a bowl, they should wish that all beings perfect the vessel of truth, and receive human and divine support.
Setting out on a road, they should wish that all beings go where the Buddha goes into teh realm of non-reliance.
When on the road, they should wish that all beings engage into the Path of the Buddha, and towards the dharma of non-rest.
When on the road, they should wish that all beings tread the pure realm of reality, their minds without obstruction.
Seeing a road uphill, they should wish that all beings forever leave the world, their minds free from weakness.
Seeing a road downhill, they should wish that all beings be humble in mind, and develop enlightened base of virtue.
Seeing a winding road, they should wish that all beings abandon false paths, and forever purge wrong views.
Seeing a straight road, they should wish that all beings be straight and the true in mind, without flattery or deceit.
Seeing a dusty road, they should wish that all beings get rid of dust and dirt, and attain the state of purity.
Seeing a dust-free road, they should wish that all beings always practice great compassion, their hearts refreshing and nourishing.
Seeing a dangerous road, they should wish that all beings abide in the realm of truth, and avoid the troubles of wrongdoing.
Seeing a group of people, they should wish that all beings expound the most profound teaching, that all be harmoniously united.
If they see a big tree, they should wish that all beings divorce egotistic contentiousness, and be free of anger and resentment.
If they see a grove, they should wish that all beings be worthy of the respect of celestials and humans.
If they see high mountains, they should wish that all beings’ roots of goodness stand out, their peak beyond anyone’s reach.
If they see thorny trees, they should wish that all beings may quickly cut away, the thorns of the three poisons.
Seeing trees with luxuriant foliage, they should wish that all beings make a canopy of light, with stability and liberation.
If they see flowers blooming, they should wish that all beings’ mystic spiritual powers be like blossoming flowers.
If they see blossoms on trees, they should wish that all beings’ features be like flowers, with all marks of distinction.
If they see fruits, they should wish that all beings attain the supreme teaching, and realize the way of enlightenment.
If they see a big river, they should wish that all beings gain entry into the stream of truth, and enter the ocean of Buddha-knowledge.
If they see a reservoir, they should wish that all beings quickly awaken to the truth of the oneness of the Buddhas.
If they see a pond, they should wish that all beings be fully accomplished in speech, and be skillful in preaching.
If they see a well, they should wish that all beings have full powers to elucidation to explain all things.
If they see a spring, they should wish that all beings’ skill in means increases and their good roots be inexhaustible.
If they see a bridge, they should wish that all beings carry all across to freedom like a bridge.
If they see flowing water, they should wish that all beings develop wholesome will and wash away the stains of delusion.
Seeing a garden cultivated they should wish that all beings, in the garden of sense desires, clear away the weeds of craving.
Seeing a forest of “sorrowless” trees, they should wish that all beings forever divorce greed and lust, and not produce anxiety and fear.
If they see a park, they should wish that all beings diligently cultivate the practices, leading to Buddhas’ enlightenment.
Seeing people wearing ornaments, they should wish that all beings be adorned with a Buddha’s Thirty-two marks of distinction.
Seeing the unadorned, they should wish that all beings give up decorations, and practice austerity.
Seeing people attached to pleasure, they should wish that all beings delight themselves with truth, not abandoning love for it.
Seeing the unattached, they should wish that all beings have no care in their minds for fabricated things.
Seeing happy people, they should wish that all beings always be peaceful and happy, gladly supporting the Buddhas.
Seeing people suffer, they should wish that all beings attain fundamental knowledge, and eliminate all misery.
Seeing people with no maladies, they should wish that all beings enter true wisdom, and never have sickness or afflictions.
Seeing people sick, they should wish that all beings know the body is empty and null, and divorce opposition and conflict.
Seeing handsome people, they should wish that all beings always have pure faith in the enlightened and enlightening ones.
Seeing ugly people, they should wish that all beings not become attached to anything not good.
Seeing grateful people, they should wish that all beings be able to know the blessings of the Buddhas and enlightening beings.
Seeing ungrateful people, they should wish that all beings not increase the punishment of those who are bad.
If they see mendicants, they should wish that all beings be harmonious and tranquil, ultimately conquering themselves.
Seeing brahmins, they should wish that all beings always maintain pure conduct, getting rid of evil.
Seeing ascetics, they should wish that all beings by austere practices reach the ultimate state.
Seeing self-disciplined people, they should wish that all beings strongly maintain their will in practice, and not give up the Buddhas’ path.
Seeing people wearing armor, they should wish that all beings always wear the armor of virtue, heading for the teacherless state.
Seeing the unarmed, they should wish that all beings be forever rid of all, doings that are not good.
Seeing people debate, they should wish that all beings be able to relate all erroneous doctrines.
Seeing people of proper livelihood, they should wish that all beings succeed in pure livelihood without improper behavior.
If they see a king, they should wish that all beings become kings of truth, always expounding the right teaching.
If they see a prince, they should wish that all beings be reborn from the truth, and be children of Buddha.
If they see an elder, they should wish that all beings be able to clearly cut off, and not practice evil ways.
If they see a great minister, they should wish that all beings always maintain right mindfulness, and practice all virtues.
If they see a castle, they should wish that all beings gain strong and firm bodies, and indefatigable minds.
If they see a capital, they should wish that all beings collect all virtuous qualities, and always be joyful and blissful.
Seeing someone in a forest, they should wish that all beings be worthy of praise and honor of celestials and humans.
Entering a village to beg, they should wish that all beings enter the profound realm of truth, their minds without impediment.
Coming to someone’s door, they should wish that all beings enter into all doors of Buddha’s teaching.
Having entered a house, they should wish that all beings might enter the vehicle of buddhahood, which is equal in all times.
Seeing someone who doesn’t give, they should wish that all beings never give up supremely virtuous ways.
Seeing those who give, they should wish that all beings forever abandon the three evil paths and their miseries.
If they see an empty bowl, they should wish that all beings be pure of heart, and empty of afflictions.
If they see a full bowl, they should wish that all beings completely fulfill all virtuous ways.
If they receive respect, they should wish that all beings respectfully practice all the Buddha’s teachings.
If they get no respect, they should wish that all beings not act in any ways, that are not good.
Seeing people with conscience, they should wish that all beings act with discretion, and cover their organs.
Seeing the shameless, they should wish that all beings give up shamelessness, and abide in the way of kindness.
If they get fine food, they should wish that all beings should fulfill their aspirations, and be free from envy and longing.
If they get poor food, they should wish that all beings should not fail to obtain the taste of all meditations.
Getting soft food, they should wish that all beings be imbued with compassion, their minds becoming gentle.
Getting coarse, dry food, they should wish that all beings have no attachments, and cut off mundane craving.
When they eat, they should wish that all beings feed on the joy of meditation, and be sated by delight in truth.
When tasting flavor, they should wish that all beings attain the supreme savor of buddhahood, and be filled with the elixir of immortality.
When the meal is finished, they should wish that all beings accomplish all their tasks, and fulfill the Buddha’s teachings.
When they explain the teaching, they should wish that all beings attain inexhaustible eloquence and widely expound the essentials of the teaching.
When they leave a place, they should wish that all beings deeply enter enlightened knowledge, forever leaving the triple world.
When they enter a bath, they should wish that all beings enter omniscient knowledge, knowing past, present, and future are equal.
While washing their bodies, they should wish that all beings be undefiled in body and mind, radiantly pure inside and out.
In the blistering heat of the day, they should wish that all beings cast off myriad afflictions, putting an end to them all.
When the heat subsides and begins to cool, they should wish that all beings experience the highest truth, and be ultimately cool.
When reciting scripture, they should wish that all beings accord with the Buddha’s teachings, remembering without forgetting.
If they get to see a Buddha, they should wish that all beings be all like Universally Good, handsome and well adorned.
When seeing a Buddha’s tomb, they should wish that all beings be honored as the shrine, and receive the offerings of celestials and humans.
Reverently gazing at the shrine, they should wish that all beings be looked up to by all celestials and humans.
Bowing their heads to the shrine, they should wish that all beings be exalted beyond the view of gods and men.
Circumambulating the shrine, they should wish that all beings act without offense, and develop omniscience.
Circling the shrine rightly, they should wish that all beings practice and attain all kinds of wisdom, without mistake of engagement.
Circling the shrine thrice, they should wish that all beings diligently see the Buddha’s path without indolence of mind.
Praising the Buddha’s virtues, they should wish that all beings fulfill all virtues extolled endlessly.
Praising the Buddha’s distinguishing marks, they should wish that all beings develop the buddha-body, and realize formless truth.
When washing their feet, they should wish that all beings fulfill the bases of spiritual powers, unhindered wherever they go.
When going to sleep at night, they should wish that all beings attain physical case and undisturbed minds.
Awakening from sleep, they should wish that all beings awaken omniscience, perceiving in all directions.
“Child of Buddha, if enlightening beings use their minds in this way, they will attain all supremely wonderful qualities, which cannot be dislodged by any gods, demons, monks, brahmins, gandharvas, titans, etc, or by andy Buddhist followers or self-enlightened ones.”
[Notes: The English translation of this sutra has been quoted from Mr. Thomas Cleary’s words, so I sincerely appreciate his wisdom and compassion from my deepest heart.] Cleary, Thomas (1993) The Flower Ornament Scripture, Boston & London. Shambhala
All the above is extracted from Ven Shih Shin Hong lecture notes
The Diary of Myōe 
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