May bodhicitta, precious and sublime,

May bodhicitta, precious and sublime,
Arise where it has not yet come to be; And where it has arisen may it not decline, But grow and flourish ever more and more. Nagarjuna

A Few Basics of Buddhism and How to Integrate Them
into Our Daily Lives [click] Today we’ll continue discussing a few of the basic concepts of Buddhism. And how to integrate those ideas into our daily lives. [click] Session 11 Session 11

A Few Basics of Buddhism
The Bodhisattva Path (Chinese: 菩薩道) Today we are continuing our exploration of the bodhisttva path.

Commitment Samantabhadra Bodhisattva The Bodhisattva Path (C. 菩薩道)
In particular, we will be exploring commitment. [click] Our guide will be Samantabhadra Bodhisattva (Pǔxián Púsà). 承諾 chéngnuò to promise / to undertake to do something / commitment Samantabhadra Bodhisattva (C: 普賢菩薩 Pǔxián Púsà)

Today’s Content The Bodhisattva Path (C. 菩薩道) What’s in a name?
A brief description of Samantabhadra Bodhisattva [click] As is often the case, we’ll first explore the meaning of the name Samantabhadra. [click] Then we’ll very briefly explore a description of Samantabhadra Bodhisattva. [click] We’ll note the major sources we’ll be consulting today, which texts we will be consulting. [click] And lastly we’ll start talking about the ten vows of Samantabhadra Bodhisattva. Our major sources for today Samantabhadra Bodhisattva’s Ten Great Vows (普賢十大願)

What’s in a name? So, we’ll start by talking about the meaning of the name of the bodhisattva who will be our guide in this segment of the series, Samantabhadra Bodhisattva.

Samantabhadra Bodhisattva
(C: 普賢菩薩 Pǔxián Púsà) Samanta—Universally extending Bhadra—Great virtue, goodness [click] Samanta means universally extending. [click] And bhadra means great virtue or goodness. [click] Because of this the name Samantabhadra is often translated into English as Universal Goodness Bodhisattva or Universal Virtue Bodhisattva. Universal Goodness Bodhisattva

A brief description of Samantabhadra Bodhisattva
Okay, let’s move on to a brief look at a description of Samantabhadra Bodhisattva.

Samantabhadra Bodhisattva (C: 普賢菩薩 Pǔxián Púsà)
The Bodhisattva Universal Virtue was born in the eastern Pure Wonder Land [click] At this point in our journey, we’re going to consult a brief description of Samantabhadra Bodhisattva found in the Threefold Lotus Sutra. [click] In particular, we’re going to consult the Sutra of Meditation on the Bodhisattva Universal Virtue, Samantabhadra Bodhisattva. [click] The first thing we learn is that unlike other Buddhas and Bodhisattvas we have discussed thus far, Samantabhadra Bodhisattva was not born here on Earth, but rather in the eastern Pure Wonder Land. As we delve deeper into Buddhist texts we will see that there are many realms mentioned. You’ve probably heard of Amitabha Buddha’s Pure Land in the West. There are many, many more. The Sutra of Meditation on the Bodhisattva Universal Virtue

Body is boundless Voice is boundless He makes use of his free transcendent powers and shrinks his stature to the small size [of a human being] [click] The body of Samantabhadra Bodhisattva is described as boundless. [click] His voice is also boundless. [click] When he visits our realm, the Earth, he shrinks himself down to the size of a human being. The Sutra of Meditation on the Bodhisattva Universal Virtue

He appears mounted on a white elephant The elephant has six tusks The Sutra of Meditation on the Bodhisattva Universal Virtue [click] Samantabhadra Bodhisattva appears seated on a white elephant. [click] The elephant has six tusks. [click] In this meditation sutra the ends of the tusks are described as having pools with lotus flowers and so forth. At the end of the tusks are pools with lotus flowers…

Universal Virtue Bodhisattva’s body is pure as a white jewel Radiates fifty rays of fifty different colors, forming a brightness around his head The Sutra of Meditation on the Bodhisattva Universal Virtue [click] Samantabhadra Bodhisattva’s body is described as pure as a white jewel. [click] It radiates rays of light in different colors. [click] From the pores of his body he emits rays of light. And on the end of each ray of light there sits a Buddha. From the pores of his body he emits rays of light with buddhas at the ends

Our major source(s) for the Great Vows of Samantabhadra Bodhisattva
Before we get to the vows themselves let’s mention the major sources we use when exploring the vows of Samantabhadra Bodhisattva. This gets a bit complicated but it will help you later if you decide to explore the topic further.

Avataṃsaka Sūtra Background of the Avataṃsaka Sūtra Two Narratives
Buddhāvataṃsakanāma-mahāvaipulyasūtra; Flower Garland Sutra; Scripture of the Garland of Buddhas; C. 大方廣佛華嚴經 Dàfāngguǎng Fó Huáyán Jīng; Huáyán Jīng Background of the Avataṃsaka Sūtra The major source for the vows of Samantabhadra Bodhisattva is the Avatamsaka Sutra. But that in itself is a bit complex. You’ll see why in a minute. [click] First of all, a bit of background information: [click] There are two narratives regarding the sutra. [click] One is the narrative given in Buddhist—specifically Mahayana—tradition. [click] The other is what we’ll refer to as the scholarly, historical narrative. Buddha flower garland great vast [massive—indicator of profundity, comprehensiveness] sutra Two Narratives According to Tradition Scholarly/Historical

Avataṃsaka Sūtra Background of the Avataṃsaka Sūtra
(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Background of the Avataṃsaka Sūtra According to Tradition The Avataṃsaka Sūtra was composed soon after the enlightenment of Śākyamuni Buddha According to Mahayana Buddhist tradition, [click] The Avatamsaka Sutra was composed soon after the enlightenment of the Buddha. [click] However, after the parinirvana—the final passing from life here on Earth—of the Buddha the text was hidden from view. [click] Centuries later it was rediscovered by Nagarjuna. Hidden after the death of Śākyamuni Buddha Rediscovered by Nāgārjuna Thomas Cleary. Entry into the Realm of Reality : the Guide, p. 1-2.

(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Background of the Avataṃsaka Sūtra Scholarly/Historical Origin unknown In terms of the scholarly, historical view: [click] Neither the author nor the date of origin of the Avatamsaka Sutra is known, [click] although a version was brought to China from Khotan and translated into Chinese by Buddhabhadra in [click] There is no extant Sanskrit version of the entire sutra—at least at present none has been found. The Sanskrit title commonly used is actually a reconstruction of the Sanskrit from the Chinese. [click] Today the sutra is known primarily from the Chinese translations, although a Tibetan translation exists. Version brought from Khotan to China and translated into Chinese by Buddhabhadra in 421 No Sanskrit version of the entire sutra discovered yet Known primarily from Chinese translations

(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Background of the Avataṃsaka Sūtra Scholarly/Historical Avataṃsaka Sūtra Continuing with the scholarly/historical view, [click] the Avatamsaka Sutra available in China grew over time. It starts with that translation by Buddhabhadra in 421. Version from Khotan translated into Chinese by Buddhabadra in 421

(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Background of the Avataṃsaka Sūtra Scholarly/Historical Avataṃsaka Sūtra Gaṇḍavyūha Sūtra Then we see a version of the Avatamsaka Sutra that includes the Gandavyuha [click] Literally the Multivalent Array Sutra. [click] The Gandavyuha existed as a separate text. [click] The Sanskrit edition is still extant. (Multivalent Array Sutra) Existed as a separate text. Sanskrit edition extant

(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Background of the Avataṃsaka Sūtra Scholarly/Historical Avataṃsaka Sūtra Gaṇḍavyūha Sūtra Why is this important to our discussion today? [click] Because in the Gandavyuha we learn about the pilgrimage of Sudhana.[click] During that pilgrimage Sudhana meets Samantabhadra Bodhisattva. [click] Samantabhadra Bodhisattva talks to Sudhana about his (Samantabhadra’s) vows. But these are not the succinct ten vows that are chanted in temples today. For those we need another addition to the sutra. Pilgrimage of Sudhana Sudhana meets Samantabhadra Bodhisattva Samantabhadra Bodhisattva talks about his vows

Avataṃsaka Sūtra 795 C.E. Scholarly/Historical Bhadracarīpariṇidhāna
(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Scholarly/Historical 795 C.E. King of Orissa Tang Emperor Dézōng 德宗 Okay, so let’s fast forward from the year 421 to the year 795 of the Common Era. [click] The King of Orissa, in eastern India, sends to the Tang Dynasty Emperor of the time [click] the king’s personal copy of a text called the Bhadracariparinidhana. [click] Since this text was in Sanskrit, the king also sent along a translator, a Kashmiri monk named Prajñā. Bhadracarīpariṇidhāna Ven. Prajñā (Translator)

(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Background of the Avataṃsaka Sūtra Scholarly/Historical Avataṃsaka Sūtra Gaṇḍhavyūha Sūtra Bhadracarīpariṇidhāna Text In China, the Bhadracaripariniddana gets added to the Gandavyuha which had already been incorporated into the Avatamsaka Sutra. [click] Bhadracaripranidhana means “Vows of Good Conduct.” [click] Whose vows? The vows of Samantabhadra Bodhisattva. [click] How many? Ten. These are the ten vows that are chanted in temples. Vows of Good Conduct Vows of Samantabhadra Bodhisattva Ten vows

Avataṃsaka Sūtra The Flower Ornament Scripture
(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Avataṃsaka Sūtra Gaṇḍhavyūha Sūtra Bhadracarīpariṇidhāna Text Chapters Chapter 39 Entry into the Dharmadhatu (Realm of Reality) Chapter 40 (Bhadracarīpariṇidhāna; 普賢十大行願品 Pǔxián shí dà xíng yuàn pǐn) So, in the Chinese version we find in the library here in the temple, [click] Chapters 1-38 are the core that originally arrived in China. [click] Chapter 39, titled Entry into the Dharmadhatu (the Realm of Reality), contains the Gandavyuha as it originally arrived in China. [click] Chapter 40 contains the Bhadracariparinidhana. [click] Chapters 1 – 39 have been translated into English by Thomas Cleary and titled The Flower Ornament Scripture. And we will be using that translation. 普賢十大行願品 Pǔxián shí dà xíng yuàn pǐn The Flower Ornament Scripture Translated by Thomas Cleary

Avataṃsaka Sūtra Avataṃsaka Sūtra Gaṇḍhavyūha Sūtra
普賢十大行願品 Pǔxián shí dà xíng yuàn pǐn Avataṃsaka Sūtra (Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Avataṃsaka Sūtra Gaṇḍhavyūha Sūtra Bhadracarīpariṇidhāna Text Chapters Chapter 39 Entry into the Dharmadhatu (Realm of Reality) Chapter 40 普賢十大行願品 Pǔxián shí dà xíng yuàn pǐn However, since Cleary’s version doesn’t include the ten vows chanted in temples, we will also need to refer to a translation of the Bhadracariparinidana, now considered to be Chapter 40. 普賢十大行願品 Pǔxián shí dà xíng yuàn pǐn Entering the Inconceivable State of Liberation of the Conduct and Vows of Universal Worthy Trans. By Master Prajna of Kubha

We will also consult commentary, especially that of Lǐ Tōngxuán.
Li Tongxuan李通玄 (635–730). Entry into the Realm of Reality : The Guide. Translated by Thomas Cleary.

“Entering the Dharmadhatu” Chapter (入法界品)
Gaṇdavyūha Sūtra “Entering the Dharmadhatu” Chapter (入法界品) Mañjuśrī Bodhisattva travels to city called Dhanyakara Spots youth named Sudhana (C. 善財童子 shàncái tóngzǐ) Okay, let’s start by exploring a bit of the Gandavyuha. [click] There is some introductory material but we are going to start with the arrival of Manjuśri Bodhisattva, accompanied by many monks, in a city called Dhanyakara. There an audience gathers to hear him speak. In that audience is a youth named Sudhana (“Good Wealth”—a name given him because of the wonderful good fortune that appeared at his birth). Manjusri Bodhsattva sees the youth and proceeds to expound the teaching to both Sudhana and the rest of the audience. Mañjuśrī Bodhisattva expounds the teaching to him and to the rest of the audience Mañjuśrī Bodhisattva (文殊師利菩薩)

As Mañjuśrī Bodhisattva is leaving, Sudhana praises him and asks him for a teaching “…Knower of the paths of truth and falsehood, fearless in the varied knowledge of the Way, Certain of the guidance of all paths, show me the Way to enlightenment.” As Majnusri Bodhisattva is leaving, [click] Sudhana praises him and asks him to show him the way to enlightenment. Sudhana (善財童子)

Mañjuśrī replies to Sudhana: “… Attending and serving spiritual friends is the beginning, the logical course, for the accomplishment of omniscience. Therefore you should tirelessly attend spiritual benefactors.” [click] Manjusri tells Sudhana to attend and serve spiritual benefactors, spiritual friends. Sudhana

Sudhana persists: “Noble One, please give me a full explanation of how an enlightening being is to study the practice of enlightening beings, how an enlightening being is to accomplish it. How is an enlightening being to initiate the practice of enlightening beings? ...” Sudhana is persistent. [click] He asks Manjusri question after question, pleading for help. Due to space considerations this is just a small sampling of the questions Sudhana asks at this point. Sudhana

Mañjuśrī replies to Sudhana: “Bravo, ocean of pure virtues, who has come to me; With a mind of vast compassion you seek supreme enlightenment. … Having practiced the conduct of universal good throughout the lands, for as many eons as there are atoms in the lands, You will reach enlightenment, the abode of peace and bliss.” Okay, it’s obvious that Sudhana is serious about the spiritual path. Manjusri Bodhisattva replies to him: [ask someone to read] [click] What is this? This is an enlightenment prediction. Not right away. It’s going to take practice. It’s going to take time. But he will become enlightened. Sudhana

Mañjuśrī Bodhisattva instructs Sudhana: “South of here is a country called Ramavaranta; there is a mountain there called Sugriva, where a monk named Meghashri lives.” Manjusri Bodhisattva then instructs Sudhana to seek instruction from a monk called Meghashri. [click] Meghashri will serve as a spiritual benefactor. Manjusri Bodhisattva is sending Sudhana on a spiritual journey that will start with a visit to this monk. Sudhana

Mañjuśrī Bodhisattva instructs Sudhana: “Go to him and ask how an enlightening being should learn the conduct of enlightening beings, and how to apply it; how one is to fulfill, purify, enter into, carry out, follow, keep to, and expand the practice of enlightening beings, and how an enlightening being is to fulfill the sphere of universally good action.” Manjusri then gives Sudhana a question to ask the spiritual benefactor. [ask someone to read the question] Sudhana

What is going on? Mañjuśrī Bodhisattva is sending Sudhana on a spiritual journey in search of enlightenment So, what is happening here? Manjushri Bodhisattva is sending Sudhana out on a spiritual journey. [click] On that journey Sudhana will meet 52 kalyanamitra. [click] Sudhana will ask each kalyanamitra for instruction regarding the bodhisattva path. Sudhana will meet 52 kalyānamitra Sudhana Sudhana will ask each kalyānamitra about the path of the bodhisattva

Kalyānamitra “Entering the Dharmadhatu” Chapter (入法界品)
(善知識 shàn zhī shí) [click] So what’s a Kalyanamitra? [click] Literally, it means “good friend.” [click] But this is not an ordinary, everyday friend. This refers to a spiritual guide, a religious mentor. [click] So, what did the Kalyanamitra teach Sudhana? Literally: “Good Friend” Spiritual guide; religious mentor What did these Kalyānamitra teach Sudhana?

(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Bhadracarīpariṇidhāna Text
Avataṃsaka Sūtra (Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Avataṃsaka Sūtra Gaṇḍhavyūha Sūtra Bhadracarīpariṇidhāna Text Chapters To understand what the kalyanamitra taught Sudhana, [click] we need to go back to the first thirty-eight chapters of the Avatamsaka Sutra for a moment.

Avataṃsaka Sūtra (Flower Garland Sutra; C. 華嚴經 Huáyán Jīng)
Chapters 1-38 Chapter 15 Ten Abodes Chapter 21 Ten Practices 1. Abode of inspiration or initial determination 1. Practice of Joy Chapter 15 of the Avatamsaka Sutra is about the ten abodes—these are ten of the stages on the bodhisattva path. [click] The first abode is that of inspiration or initial determination. [click] The second abode is that of preparing the ground. [click] And last of the ten is the abode of coronation. [click] Chapter 21 is about the Ten Practices. [click] Starting with the Practice of Joy [click] Ending with the Practice of Truth. [click] Chapter 25 talks about the Ten Dedications. And so on. In these earlier chapters of the Avatamsaka Sutra we find a lot of information about the stages one passes through on the Bodhisattva Path to Enlightenment. 2. Abode of preparing the ground 10. Practice of Truth Chapter 25 Ten Dedications 10. Abode of coronation

(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Avataṃsaka Sūtra Gaṇḍhavyūha Sūtra Bhadracarīpariṇidhāna Text Chapters Chapter 39 Entry into the Dharmadhatu (Realm of Reality) Let’s head back to the Gandavyuha (Chapter 39).

1st Kalyānamitra: Meghashri (“Glorious Clouds”)
“Entering the Dharmadhatu” Chapter (入法界品) 1st Kalyānamitra: Meghashri (“Glorious Clouds”) “… Son, by virtue of mastery of the power of devotion, purity of the eye of perceptive faith, illumination of the light of knowledge without aversion, … bowing in all directions in a state of physical purity … I see the buddhas in all the lands of the ten directions. …” Sudhana heads to the South to Mt. Sugriva and eventually finds Meghashri, the first of the kalyanamitra. [click] And Meghashri begins to teach him. [click] “I see the buddhas in all the lands of the ten directions.” So what’s going on here?

1st Kalyānamitra: Meghashri (“Glorious Clouds”) Chapter 15 Ten Abodes “Meghashri elucidated the way of meditation to bring out the Buddha-knowledge in one’s own mind and see the realms of the buddhas everywhere.” 1. Abode of inspiration or initial determination Let’s consult the commentary of Li Tongxuan. [click] Meghashri is teaching Sudhana how to meditate, [click] And as a result of this teaching and Sudhana’s practice of this teaching, [click] Sudhana realized the abode of inspiration. [click] The abode of inspiration. [click] Remember the ten abodes listed in an earlier chapter of the Avatamsaka sutra? [click] This was the first abode. “Sudhana … realized the abode of inspiration.” 10. Abode of coronation Lǐ tōngxuán李通玄 (635–730). Entry into the Realm of Reality : The Guide. Translated by Thomas Cleary.

“Entering the Dharmadhatu” Chapter (入法界品) Until Sudhana arrives at…
Pilgrimage [click] The Gandhavyuha tells the story of a pilgrimage, a spiritual journey. [click] Each kalyanamitra assists Sudhana in realizing a stage along the Bodhisattva Path, starting with the first abode. We as readers, travel with Sudhana as he pursues this path to enlightenment. In this way, the knowledge of the first part of the Avatamsaka Sutra becomes accessible to us, we relate to it. [click] Sudhana travels from kalyanamitra to kalyanamitra until he arrives at… Each kalyānamitra assists Sudhana in realizing a stage of the Bodhisattva Path Until Sudhana arrives at…

Samantabhadra Bodhisattva
“Entering the Dharmadhatu” Chapter (入法界品) The last kalyānamitra on Sudhana’s journey: Samantabhadra Bodhisattva [click] The last kalyanamitra on his journey. Who was the last Kalyanamitra on Sudhana’s journey? [click] Samantabhadra Bodhisattva.

What Sudhana saw when Samantabhadra Bodhisattva came into view: [Sudhana] saw clouds of light rays as numerous as atoms in all Buddha-lands emanate from each of Universally Good’s pores and illumine all worlds through the space of the cosmos, relieving the pain of all living beings. … He saw clouds of fragrant flames of various colors … clouds of all kinds of flowers … What did Sudhana perceive, what did he see when Samantabhadra Bodhisattva came into view? [click] Sudhana saw clouds of light emanating from Samantabhadra Bodhisattva’s pores and illuminating the cosmos. He saw clouds of fragrant flames, flowers, and so much more all emanating from this bodhisattva. Now, would you or I see all this? Depends. Sudhana, having engaged in this pilgrimage over many years, having studied and practiced under many kalyanamitra, many spiritual friends, is now entering the Dharmadhatu, the Realm of Reality. This chapter of the Avatamsaka Sutra gives us the opportunity to view a bodhisattva and the universe he inhabits through the eyes of one stepping over the threshold into enlightenment.

What did Samantabhadra Bodhisattva and Sudhana discuss? Samantabhadra Bodhisattva shares some of his own history [click] What happened during this meeting with Samantabhadra Bodhisattva? [click] In part, during that meeting Samantabhadra Bodhisattva recounts his own history on the path. [click] And he shares the vows he took as part of his own spiritual journey. Samantabhadra Bodhisattva shares his vows with Sudhana

(Flower Garland Sutra; C. 華嚴經 Huáyán Jīng) Avataṃsaka Sūtra Gaṇḍhavyūha Sūtra Bhadracarīpariṇidhāna Text Chapter 39 Pilgrimage. Samantabhadra Bodhisattva shares some of his own history on the path. Long discussion of the vows he made. Chapter 40 10 vows of Samantabhadra Bodhisattva [click] In Chapter 39, there is a long discussion of the vows. [click] [click] To find the succinct ten vows resides in temples, we need to consult chapter 40, the Bhadracariparinidhana. [click] So we here are going to move from Chapter 39 [click] to Chapter 40.

Samantabhadra Bodhisattva’s
Ten Vows So what are Samantabhadra Bodhisattva’s Ten Vows, as found in Chapter 40 of the Avatamsaka Sutra?

Samantabhadra Bodhisattva’s Ten Vows
1. To pay homage to all the buddhas (禮敬諸佛) 2. To praise the tathāgatas (稱讚如來) 3. To make unlimited offerings (廣修供養) Let’s list them one by one. 4. To repent and reform all karmic hindrances (懺悔業障) 5. To rejoice in others’ merit and virtue (隨喜功德)

Samantabhadra Bodhisattva’s Ten Vows
6. To request that the buddhas turn the Dharma Wheel (請轉法輪) 7. To request that the Buddhas continue living in the world (請佛住世) 8. To follow always the Buddha's teaching (常隨佛學) Let’s keep going… 9. To comply always with the needs of all sentient beings (恆順眾生) 10. To transfer all merit and virtue universally (普皆迴向)

Bhadracarīpraṇidhāna
(Ten Great Vows of Samantabhadra Bodhisattva; 普賢菩薩行願讚) 1. To pay homage to all the buddhas (禮敬諸佛) Bowing, chanting (“Namo [homage to] Buddha”) [click] The first vow is to pay homage to all the Buddhas. [click] As we have seen here in the temple, we bow to the buddhas. We pay homage to the buddhas through our chanting. One commentary says that when we bow to a Buddha, any Buddha, we are bowing to all Buddhas. [click] The second vow is to praise the Tathagatas, the thus-come-ones, an epithet of the Buddha. [The Sanskrit can also be parsed as “One who understands things as they are” (tathā). [click] In many of our chants there are praises for the buddhas and bodhisattvas. 普賢菩薩行願讚 Pǔxián Púsà xíngyuàn zàn 禮敬諸佛 lǐ jìng zhū Fó Li: gift / rite / ceremony / CL: 份 / propriety / etiquette / courtesy Jing: to respect / to venerate / to salute / to offer Zhu: all / various Fo: Buddha(s) 2. To praise the tathāgatas [thus-come ones] (稱讚如來) Chanting (“Greatly kind, greatly compassionate Buddha…”)

Why do we pay homage to and praise the buddhas?
Ten Great Vows of Samantabhadra Bodhisattva 1. To pay homage to all the buddhas (禮敬諸佛) 2. To praise the tathāgatas [thus-come ones] (稱讚如來) Why do we bow to the buddhas? Why do we praise the buddhas? Why do we pay homage to and praise the buddhas?

An Inspiration to Give Rise to the Bodhi Mind Gratitude
Although our parents give us life, we would not know morals and manners if there were no teachers of worldly knowledge, and we would not understand the Dharma if there were no teachers of Buddhism [click] To understand why homage to and praise for the Buddhas is part of one’s practice on the Bodhisattva path let’s consult another work: An Inspiration to Give Rise to the Bodhi Mind [the bodhicitta]. [click] One of the subjects discussed in this text is that of gratitude. Concerning gratitude this passage explains that just as we should have gratitude toward our parents and teachers of worldly knowledge, we should be grateful to those who teach the Dharma. An inspiration to give rise to the Bodhi Mind, p. 33

Being mindful of the Buddha’s deep kindness
An Inspiration to Give Rise to the Bodhi Mind Being mindful of the Buddha’s deep kindness …the Buddha uses skillful means to teach us how to plant the root of wholesomeness… If we do not initiate the great mind to practice the bodhisattva path, to propagate the Dharma, and to liberate all beings, … how can we repay this kindness? And in the section on being mindful of the Buddha’s kindness there is this passage. [click] Who are the paramount teachers of the Dharma? The buddhas and bodhisattvas. Without Shakyamuni Buddha there would be no Buddhism, no Dharma in our time. The Buddha teaches us how to plant the root of wholesomeness. How do we repay this kindness? If done mindfully, much of what we do in our practice is done with an attitude of gratitude. An inspiration to give rise to the Bodhi Mind, the first cause and condition of the initiation of the Bodhi mind ( p ).

Ten Great Vows of Samantabhadra Bodhisattva
1. To pay homage to all the Buddhas (禮敬諸佛) 2. To praise the tathāgatas [thus-come ones] (稱讚如來) 1. Bowing counteracts pride 2. Praising counteracts self-centeredness Why do we bow to the buddhas and praise them? [click] First, it is said that through bowing to the buddhas we counteract pride. [click] Second, it is said that praising the buddhas counteracts self-centeredness. [click] Third, with both paying homage and praising the buddhas we are cultivating a mind, an attitude, of respect and gratitude for those who shared their wisdom so that all sentient beings may be free of suffering. With both homage and praise we cultivate a mindset of respect and gratitude 3. Venerable Heng Sure Sacred literature into liturgy : Jingyuan ( ) and the development of the Avataṃsaka Liturgy in Song China, p

3. To make unlimited offerings (廣修供養) Incense, fruit, flowers, light… [click] The third vow is to practice profoundly the giving of offerings. [click] Again, we have seen offerings of fruit and flowers on the altar, offerings of incense, various forms of light.

Why do we make offerings to the buddhas?
Ten Great Vows of Samantabhadra Bodhisattva 3. To make unlimited offerings (廣修供養) Why do we make offerings to the buddhas? Why do we make offerings to the buddhas? It’s not like they’re hungry.

Excerpt from Chapter 39 of the Avataṃsaka Sūtra: “As many buddhas as there may be in any world Throughout the ten directions, throughout the past, present, and future…” [click] Let’s consult the extended form of the vows found in Chapter 39 (the Gandhavyuha) of the Avatamsaka Sutra to see what is meant. First of all, there are countless buddhas in countless realms. There have been many buddhas in the past; there will be many buddhas in the future. The Flower Ornament Scripture: a translation of The Avatamsaka Sutra. Translation by Thomas Cleary. Book Thirty-nine: Entry into the Realm of Reality. Section: The Vow of Practice of Universal Good, p

Excerpt from Chapter 39 of the Avataṃsaka Sūtra: “With the finest flowers, garlands, Musical instruments, perfumes and parasols, The finest lamps and incense, I make offerings to those buddhas.” The passage continues… In Samantabhadra Bodhisattva’s practice, he is making offerings to all of the buddhas in all the realms and in all times. The Flower Ornament Scripture: a translation of The Avatamsaka Sutra. Translation by Thomas Cleary. Book Thirty-nine: Entry into the Realm of Reality. Section: The Vow of Practice of Universal Good, p

Excerpt from Chapter 39 of the Avataṃsaka Sūtra: “With the finest clothes, fragrances, And mountainous baskets of aromatic powders, With the finest of all kinds of adornments I make offerings to those buddhas”. And still more offerings… The Flower Ornament Scripture: a translation of The Avatamsaka Sutra. Translation by Thomas Cleary. Book Thirty-nine: Entry into the Realm of Reality. Section: The Vow of Practice of Universal Good, p

Excerpt from Chapter 39 of the Avataṃsaka Sūtra (the Gaṇḍhavyūha): “Whatever be the best of offerings, I produce them for all buddhas; By the power of devotion to the practice of good, I honor and serve all buddhas.” [click] As a teacher, we do appreciate the thank-you notes and sometimes gifts we receive from students whom we have taught. But what is most important is that the students take the teachings and successfully apply them in their lives. Samantabhadra Bodhisattva has dedicated himself to the practice of good, and thereby vowed to honor those who have taught, and continue to teach, the way through offerings. The Flower Ornament Scripture: a translation of The Avatamsaka Sutra. Translation by Thomas Cleary. Book Thirty-nine: Entry into the Realm of Reality. Section: The Vow of Practice of Universal Good, p

1. Ten Great Vows of Samantabhadra Bodhisattva
3. To make unlimited offerings (廣修供養) Reasons for Making Offerings [click] So we can see the making of offerings as part of our expression of gratitude, of honoring the buddhas. 1. Honoring the buddhas

Reasons for Giving Offerings
Excerpt from the Original Vows of Kṣitigarbha Sutra: Realizing that her mother would certainly be reborn in the lower realms in accordance with her karma, the [brahman] woman sold the family house and searched far and wide for incense, flowers, and various objects worthy to be offered. She then made many great offerings to that past Buddha’s stupas and monasteries. There are other reasons for making offerings, as well. Some of you were here when we talked about a previous lifetime of Ksitigarbha Bodhisattva. [click] In that lifetime, as a woman, the bodhisattva-to-be was concerned about the fate of her recently-deceased mother and so made many offerings to alleviate her mother’s suffering. [click] Note that this was not to benefit herself but to benefit her mother. Original Vows of Ksitigarbha Bodhisattva Sutra. Translation by Jeanne Tsai, p. 29.

1. 2. Ten Great Vows of Samantabhadra Bodhisattva
3. To make unlimited offerings (廣修供養) Reasons for Making Offerings Another reason to make offerings is for the generation of merit for ourselves and/or others. 1. Honoring the buddhas 2. Generating merit

Reasons for Giving Offerings At the end of every service:
Dedication of Merit [click] On the Bodhisattva path we dedicate the merits that arise from our activities to all sentient beings. May kindness, compassion, joy, and equanimity pervade the dharma realms; May all people and heavenly beings benefit from our blessings and friendship…

1. 2. Ten Great Vows of Samantabhadra Bodhisattva
3. To make unlimited offerings (廣修供養) Reasons for Making Offerings [click] On the bodhisattva path, we generate merit and dedicate that merit to all sentient beings. 1. Honoring the buddhas 2. Generating merit for all

(Way of the Bodhisattva) Excerpt from the Bodhicaryavatara:
Bodhicharyavatara (Way of the Bodhisattva) Excerpt from the Bodhicaryavatara: To the Buddhas, those thus gone, And to the sacred Dharma, spotless and supremely rare… I offer every fruit and flower… And all the precious gems the world contains… Every mountain wrought of precious jewels… Here we’re going to consult another text: the Bodhicharyavatara (the Way of the Bodhisattva). [click] Let’s look at a passage about making offerings: [click] every fruit and flower? [lick] all the precious gems the world contains? Shāntideva. The Way of the Bodhisattva: a translation of the Bodhicharyāvatara. Translated by the Padmakara Translation Group, p. 37.

(Way of the Bodhisattva)
Bodhicharyavatara (Way of the Bodhisattva) Excerpt from the Bodhicaryavatara: The perfumed fragrance of divine and other realms… Lakes and meres adorned with lotuses… It keeps going… [click] fragrance from realms of the gods? [click] lakes full of lotuses? [click] Shantideva the author of this text, was a member of a monastic university. How is he going to procure all this in order to offer it? Shāntideva was a member of the monastic university of Nālandā Shāntideva. The Way of the Bodhisattva: a translation of the Bodhicharyāvatara. Translated by the Padmakara Translation Group, p

Excerpt from the Bodhicaryavatara:
Bodhicharyavatara Excerpt from the Bodhicaryavatara: I hold them all before my mind, and to the mighty Sage, the greatest of our kind, And to his heirs, I make a perfect offering. [click] Ah, he holds them all before his mind. [click] This is a contemplation. Contemplation Shātideva. The Way of the Bodhisattva: a translation of the Bodhicharyā. Translated by the Padmakara Translation Group, p. 38.

3. To make unlimited offerings (廣修供養) Chapter 40 of the Avataṃsaka Sūtra (Bhadracarīpariṇidhāna) “Moreover, Good Man, to extensively cultivate making offerings is explained like this: In every mote of dust in all the Buddhalands throughout the ten directions and the three periods of time, exhausting the Dharma Realm and the realm of empty space, there are Buddhas as many as the fine motes of dust in all worlds. Each Buddha is circumambulated by various kinds of sea-like assemblies of Bodhisattvas. With the power of Universal Worthy’s practice and vows, I am able to deeply believe in and understand them. I can know and see them all. To each I make offerings of superb and wonderful gifts. That is to say, clouds of flowers, clouds of garlands, clouds of heavenly music, clouds of divine canopies, clouds of heavenly clothing, all varieties of heavenly incense…” [click] Now, this is why we need a key to unlock the meaning of the Avatamsaka Sutra. In addition to the vow itself, there is some explanatory text for each vow. [click] in all the Buddhalands [click] there are myriad buddhas [click] the buddhas are being circumambulated by oceans of bodhisattvas [click] I make all these offerings—flowers, music, incense—to each and every one of them.

3. To make unlimited offerings (廣修供養) Chapter 40 of the Avataṃsaka Sūtra (Bhadracarīpariṇidhāna) “I burn all kinds of lamps, butter lamps, oil lamps, and lamps of many fragrant oils. The wick of each lamp is as tall as Mount Sumeru; the quantity of oil in each lamp is equal in volume to the waters of the great sea. With all manner of gifts such as these, I constantly make offerings.” [click] lamps with wicks as tall as Mount Sumeru I offer to the Buddhas and Bodhisattvas. [click] This, too, is a contemplation. We make physical offerings in the temple or at our altars at home. But as part of the bodhisattva path, following the vows of Samantabahadra Bodhisattva we also engage in offerings within the mind to all Buddhas and bodhisattvas. Contemplation

Excerpt from a commentary:
No Time to Lose Excerpt from a commentary: The special intention of making offerings is to gain the precious attitude of bodhicitta. … By making offerings to the buddhas, bodhisattvas, and other objects of veneration, we connect not only with our expansiveness but also with the warmth of devotion and love. [click] Why? Let’s consult a commentary. Making offerings to the buddhas and bodhisattvas helps us to generate the bodhicitta, the mind of enlightenment. With our offering contemplation we expand our hearts. We develop our capacity for devotion and love. Venerable Ani Pema Chödrön. No time to lose: a timely guide to the way of the Bodhisattva, p. 26.

1. 2. 3. Ten Great Vows of Samantabhadra Bodhisattva
3. To make unlimited offerings (廣修供養) Reasons for Making Offerings In addition to honoring the buddhas and generating merit for all sentient beings, we make offerings to cultivate the bodhicitta, to awaken the heart. 1. Honoring the buddhas 2. Generating merit for all 3. Awakening the heart

Ten Great Vows of Samantabhadra Bodhisattva One more aspect to the vow
3. To make unlimited offerings (廣修供養) One more aspect to the vow Chapter 40 of the Avataṃsaka Sūtra “When the realm of empty space is exhausted, when the realms of living beings are exhausted, when the karma of living beings is exhausted, and when the afflictions of living beings come to an end, only then will my making of offerings be exhausted.” There is one more aspect to this vow. [click] How long will we do this? [click] Until the karma of living beings is exhausted. [click] The offerings of those on the bodhisattva path will continue until all living beings are free of suffering. [click] This is in alignment with the first of the Universal Vows. Sentient beings are infinite. I vow to liberate them all. Sentient beings are infinite. I vow to liberate them.

Structure of each vow in Chapter 40 Vow In the Bhadracharipariniddhana there are three parts to every vow: Vow itself – ordinary activities we all do in the temple or at home. Contemplation – it is important to cultivate the Bodhi mind, the bodhicitta. And so we are given a contemplation to work on that. Time of commitment – that the activities described in this vow will continue until all beings are liberated from suffering. Contemplation Time of commitment

3. To make unlimited offerings (廣修供養) The Supreme Offering Chapter 40 of the Avataṃsaka Sūtra “Good Man, of all offerings, the gift of Dharma is supreme. That is to say, the offering of cultivating according to the teachings, the offering of benefiting all living beings, the offering which gathers in all living beings, the offering of standing in for all beings to undergo their suffering, the offering of diligently cultivating good roots, the offering of not forsaking the deeds of the Bodhisattva, and the offering of not renouncing the Bodhi mind.” What is the supreme offering we can make? [click] Let’s consult Chapter 40. [click] The Dharma. And what does that mean? [click] Cultivating according to the teachings. [click] Benefitting all sentient beings. [click] Standing in for all beings to undergo their suffering. Bodhisattvas do not remove themselves from the world of suffering. As we saw with Ksitigarbha, who enters the hell realms to lead others to liberation, they do not forsake us. And in some traditions there is a meditation in which one takes on the suffering of all sentient beings. [click] Not forsaking the deeds of the bodhisattva. Perserverance is also an offering.

May all beings be happy and free of suffering
May all beings be happy and free of suffering. May they achieve enlightenment in this lifetime.

4. To repent and reform all karmic hindrance (懺悔業障) Whatever evil I may commit Under the sway of passion, hatred, or folly, Bodily, verbally, or mentally, I confess it all. [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

5. To rejoice and follow in merit and virtue (隨喜功德) [click[ Mudita And whatever the virtue of beings everywhere, Hearers, saints, self-conquerors, Enlightening beings and buddhas, In all that I do rejoice. The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

6. To request that the Dharma Wheel be turned (請轉法輪) And all the Lamps of the Worlds in the ten directions Who have realized enlightenment and attain nonobstruction I seek as guides, that they may turn The supreme wheel of teaching. [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

Setting the Dharma Wheel in motion
[After the Buddha became fully enlightened] Brahmā Sahampati disappeared from the brahmā world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, knelt down with his right knee on the ground, raised his joined hands in reverential salutation towards the Blessed One, and said to him: “Venerable sir, let the Blessed One teach the Dhamma…” [click] (Translation by Bhikku Bodhi of The Connected Discourses of the Buddha (Saṃyutta Nikāya)). Saṃyutta Nikāya. Part I (Sagāthāvagga). Chapter VI: Brahmasaṃyutta: Connected Discourses with Brahmās.

7. To request that the buddhas remain in the world (請佛住世) And those who wish to manifest extinction I petition respectfully to remain For eons as many as atoms in the land For the welfare and happiness of all beings. [click] Ananda not requesting that the Buddha remain in this world. The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

From the Mahāparinibbāna Sutta
(Mahaparinirvana Sutra; The Great Passing): 2.23 And during the Rains the Lord was attacked by a severe sickness, with sharp pains as if he were about to die. But he endured all this mindfully, clearly aware and without complaining. He thought: ‘It is not fitting that I should attain final Nibbāna without addressing my followers and taking leave of the order of monks. I must hold this disease in check by energy and apply myself to the force of life.’ He did so, and the disease abated. [click] (Translation by Bhikku Bodhi of The Connected Discourses of the Buddha (Saṃyutta Nikāya)). Digha Nikāya. Sutta 16 (Mahāparinibbāna). Part Two: The Journey to Vesali. The Blessed One's Deadly Sickness.

From the Mahāparinibbāna Sutta (Mahaparinirvana Sutra):
“Ānanda, whoever has developed the four roads to power, practiced them frequently, made them his vehicle, made them his base, established them, become familiar with them and properly undertaken them, could undoubtedly live for a century, or the remainder of one. The Tathāgata has developed these powers, … properly undertaken them. And he could, Ānanda, undoubtedly live for a century, or the remainder of one.” [click] The Buddha is speaking. (Translation by Bhikku Bodhi of The Digha Nikāya). Digha Nikāya. Sutta 16 (Mahāparinibbāna). Part Three: Relinquishing the Will to Live. The Blessed One's Prompting

From the Janavasabha Sutta :
[Brahmā Sanankumāra said]: This Lord, the Arahant supreme Buddha has known and seen the four roads to power … What four? Here a monk develops concentration of intention accompanied by effort of will, concentration of energy..., concentration of consciousness…, and concentration of investigation accompanied by effort of will. [click] Digha Nikāya. Sutta 18. Janavasabha Sutta (About Janavasabha). Brahmā Addresses the Gods. Verse 22.

“Ānanda, whoever has developed the four roads to power, practiced them frequently, made them his vehicle, made them his base, established them, become familiar with them and properly undertaken them, could undoubtedly live for a century, or the remainder of one. The Tathāgata has developed these powers, … properly undertaken them. And he could, Ānanda, undoubtedly live for a century, or the remainder of one.” [click] The Buddha tells Ananda that he (the Buddha) has developed these powers and thus could have extended his lifetime. So how does Ananda respond? Digha Nikāya. Sutta 16 (Mahāparinibbāna). Part Three: Relinquishing the Will to Live. The Blessed One's Prompting

3.4. But the Venerable Ānanda, failing to grasp this broad hint, this clear sign, did not beg the Lord: ‘Lord, may the Blessed Lord stay for a century, may the Way Farer stay for a century for the benefit and happiness of the multitude, out of compassion for the world, for the benefit and happiness of devas and humans,’ so much was his mind possessed his mind possessed by Māra. 3.5 And a second time…, and a third time… Ananda did not catch on. Even when the Buddha repeated twice more the fact that he could extend his lifetime, Ananda did not make the request. Eventually, when the Buddha tells Ananda that he has “in full awareness renounced the life-principle” Ananda does beg him to stay. But the Buddha tells him that it is two late. In three months he will take final Nibbana. ( ) [click] Samantabhadra Bodhisattva vows not to make the mistake that Ananda did. He will request that the Buddhas remain in the world. 7. To request that the buddhas remain in the world (請佛住世) Digha Nikāya. Sutta 16 (Mahāparinibbāna). Part Three: Relinquishing the Will to Live. The Blessed One's Prompting

8. To always follow the Buddha’s teaching (常隨佛學) Learning from all buddhas, Fulfilling the practice of good, I will practice pure conduct, Always free from defect. [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

8. To always follow the Buddha’s teaching (常隨佛學) I will expound the Teaching In the languages of gods and dragons, In the languages of demons and humans, And of all living beings. [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

9. To constantly accord with all living beings (恆順眾生) I will traverse the paths of the world Free from compulsion, affliction, and delusion, Like a lotus unstained by water, Like the sun and moon unattached in the sky. [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

9. To constantly accord with all living beings (恆順眾生) Extinguishing all the miseries of bad states And bringing all beings to happiness, I will act for the welfare of all beings In all lands everywhere. [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

9. To constantly accord with all living beings (恆順眾生) According with the conduct of sentient beings While fulfilling the practice of enlightenment, And cultivating the practice of good, Thus will I act throughout future eons. [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

10. To transfer all merit and virtue universally (普皆迴向) By whatever virtue I accumulate, Having invoked the vow to practice good, May the pure aspiration of the world Be at once all fulfilled. … [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

10. To transfer all merit and virtue universally (普皆迴向) By the endless surpassing blessing realized from dedication To the practice of good, May worldlings submerged in the torrent of passion Go to the higher realm of Infinite Light. [click The Flower Ornament Scripture : a Translation of the Avatamsaka Sutra. Translated by Thomas Cleary, p

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