Universal Worthy's Conduct and Vows

Chapter Forty

 

 

The Ninth Vow: To Constantly Accord with Living Beings

Sutra:  

“Moreover, Good Man, to constantly accord with living beings is explained like this: Throughout seas of Kshetras 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, those born from eggs, womb-born, moisture-born, 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, 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.

Commentary:  

"Moreover, Good Man, to constantly accord with living beings is explained like this, said Universal Worthy Bodhisattva. "I will again explain the principle of constantly according with living beings for you. Throughout seas of kshetras in the ten directions, in all the Buddhalands of the ten directions, exhausting the Dharma Realm--the principle of being constantly in harmony with living beings includes all living beings to the exhaustion of the Dharma Realm, and the realm of empty space, there are many different kinds of living beings. All the many kinds of living beings with all their differences are born due to the union of a myriad of conditions, and thus each one has his own special conditions. Living beings are not of just one kind, but are of many different kinds and classifications.  

That is to say, those born from eggs. The Shurangama Sutra says,

Birth from a womb comes about because of emotion.
Birth from eggs comes about because of thought.
Birth from moisture depends on a union,
and birth by transformation depends on separation.  

Womb-born are creatures born from emotions, and birth from eggs takes place because of thought. For example, a mother hen sits on her eggs and thinks about her baby chicks, and eventually she hatches them. Moisture-born beings come about because of a union of moisture and consciousness. Those transformationally born com about from separation and change. for example, a caterpillar becomes a butterfly or a mouse transforms into a bat. This happens when the being separates from its previous body and changes into another kind. There are these four types of living beings.  

As well as those who live and rely on earth, water, fire, and air for their existence. There are also living beings who rely on the four elements--earth, water, fire, and air, for their life. There are beings dwelling in space, and those who are born in and live in plants and trees. there are also living beings that live in space or on flowers, grasses, plants, and trees. This includes all the many species and races with their diverse bodies, shapes, their different shapes, their features and appearances, and their different lifespans, some long and some short. They also have their families; many kinds of living beings have families. Tigers have their own families; bears have their own families; deer have their own families; and so forth. All species have their own families, and each has its special names.  

Living beings have their own natures as well. For example, the nature of tigers is to harm living beings, while the deer's nature is to be gentle and to eat only plants, not other living beings. Each living being is a kind of its own; some are large and some are small; some kinds run off when they see people, and others want to eat people when they see them.  

This includes their many varieties of knowledge and views. Their knowledge and views are different. Their various desires and pleasures. They all like different things. Their thoughts and deeds. The things they do are also different. And their many different deportments. Their actions, behavior, and deportments are each different.  

Even their clothing is different. People wear clothes, animals have skin as their clothing, while birds wear the clothing of feathers. And diets. Some living beings eat raw meat, whereas others eat grass; some eat only one kind of food, whereas others eat many kinds. It includes beings who dwell in different villages. Living beings live in a wide variety of places, such as villages, towns, cities and palaces.  

As well as gods, dragons, and others of the eight divisions, humans and non-humans alike. The sum total of all living beings includes all gods, dragons, ghosts, spirits, gandharvas, asuras, kinnaras, garudas, mahoragas--that is, all the gods, dragons, and the rest of the eight divisions. Also there are footless beings. Some beings, like snakes, do not have feet. Some have two legs, some have four legs, and some have many legs. Some are with form and some are without form. Some are with thought and some are without thought. Some neither have thought nor lack thought. And some are not entirely with thought and not entirely without thought.  

I will accord with and take care of all these many kinds of beings. I will change into all their many kinds of bodies to teach and transform all these different kinds of living beings. Providing all manner of services and offerings for them. I will serve them in different ways and make offerings to them, and I will treat them with the same respect I show my own parents. I will constantly be in harmony with all living beings and respect them in the same way I respect my parents, teachers, elders, arhats who have certified to the fruit, and even the Thus Come Ones. I will treat them all just as I do the Buddhas, to whom I make offerings. I do not see any of them as being different; I do not discriminate between them, but I will serve them all equally without difference.

Sutra:

“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.  

Commentary:

There are many kinds of illnesses. There are 84,000 kinds of living beings and the Bodhisattva uses 84,000 kinds of good medicines to cure their 84,000 illnesses. So the text reads, I will be a good doctor for the sick and suffering. A good doctor is one who is an expert in the field of medicine. He treats the illnesses of other beings as he would treat his own illnesses, exhausting all the different methods to cure the illnesses of living beings.

I will lead those who have lost their way to the right road. Sometimes living beings take the wrong road. Although they have two eyes, sometimes they cannot tell which road is right and which road is wrong. If they have unwittingly taken a side track, and you know they have taken the wrong road, you should tell them about the right road to follow.

For example, today there are many young people who do not know the right road to follow. They only know about laziness, drinking, and taking poisonous drugs, and they go down the wrong road. At times like these the Bodhisattva uses different kinds of methods to turn them towards the proper road, so they do not, in ignorance, take a side track.

I will be a bright light for those in the dark night. What is "the dark night?" Those who do not understand the Buddhadharma are in the dark night, but after they understand the Buddhadharma, they have reached the light. Why is it explained like this? Because those who do not understand the Buddhadharma do everything in a topsy-turvy way, but upon understanding the Buddhadharma, they then travel along a proper road that is filled with light. You should enable living beings who do not understand the Buddhadharma to recognize it and reach the light, and cause the poor and destitute to uncover hidden treasures, so that they might find gold, silver, or other deposits of jewels in the earth.

The Bodhisattva impartially benefits all living beings in this manner. Without discriminating, the Bodhisattva benefits and aids all living beings by teaching and transforming them.

Sutra:  

“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? Because all Buddhas, Thus Come Ones, take the mind of great compassion as their substance. Because of living beings, they bring forth great compassion. From great compassion, the Bodhi mind is born; and because of the resolve for Bodhi, they accomplish Equal and Proper Enlightenment.  

“It is like a great king of trees growing in the rocks and sand of a barren wilderness. When the roots get water, the branches, leaves, flowers, and fruits will all flourish. The Bodhi-tree king 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 benefiting all beings with the water of great compassion, one can realize the flowers and fruits of the Buddhas’ and Bodhisattvas’ wisdom.

Commentary:

Earlier in the text it said that the Bodhisattva was a good doctor for sick living beings, and when they unwittingly take the wrong road, Bodhisattvas help them find their way back. Bodhisattvas are beacons for living beings in the dark of night and cause those who are suffering in poverty to find hidden treasures.

What is more, Bodhisattvas benefit living beings without partiality. Why is this? If a Bodhisattva accords with living beings, if a Bodhisattva who practices the Bodhisattva Way constantly accords with living beings, then he accords with and makes offerings to all Buddhas. If you accord with all living beings, just this is according with and making offerings to all Buddhas. Why? Because these three, the mind, Buddhas, and living beings, are not different.

If he can honor and serve living beings, then he honors and serves the Thus Come Ones. If you are respectful to and serve all living beings, then you honor and serve the Thus Come Ones; it is equivalent to honoring, respecting, and making offerings to the Thus Come Ones. If he makes living beings happy, he is making all Thus Come Ones happy. If living beings are happy, then the Thus Come Ones are happy, and so those who have left the home-life say,

Guard your mouth, watch over your mind,
do not transgress with your body;
Don't trouble any living beings;
And stay away from non-beneficial ascetic practices
One who cultivates like this can take the world across.

Do not cause any living being to become afflicted, and do not cultivate beneficial ascetic practices. One who is like this can teach and transform living beings. If you can cause all living beings to be happy, then all the Buddhas, Thus Come Ones, will be happy too.

Why is this? Why is it that if all living beings are happy then the Buddhas are happy? Because the Buddhas and living beings are the same in substance. Buddhas are living beings, and living beings are Buddhas; Buddhas are living beings who have become Buddhas, and living beings have the potential to become Buddhas but have not yet done so. We are the same in substance as the Buddhas, and in the future we will be equal and identical with them. Buddhism is different from all other religions in this regards because it is the most impartial.

Why is it that if living beings are happy, the Buddhas are happy? Because all Buddhas, Thus Come Ones, take the mind of great compassion as their substance. What is the substance of all Buddhas? The mind of great compassion, and it is because of living beings that they bring forth great compassion.

From great compassion the Bodhi mind is born. Because they give rise to a mind of great compassion, the mind of enlightenment arises. And because of the resolve for Bodhi, they accomplish equal and proper enlightenment.

Next the text presents a simile. It is like a great king of trees growing in the rocks and sand of a barren wilderness. When the roots get water, the branches, leaves, flowers, and fruits will all flourish. If this tree gets water, the branches and leaves will flourish and the flowers and fruits will be fragrant and sweet.

The Bodhi-tree King growing in the wilderness of birth and death is the same. We living beings are now in the desert of birth and death. The Bodhi-tree King, that is, Shakyamuni Buddha, who obtained the Way beneath this tree, is like the king of trees described above.

All living beings are its roots. What relationship do living beings have with Buddhas? All living beings are like the roots of the tree, and all Buddhas and Bodhisattvas are its flowers and fruits. All Buddhas and Bodhisattvas are like the flowers that bloom and the fruits that ripen on the tree. By benefiting all beings with the water of great compassion, the Buddhas benefit living beings and cause them to obtain advantages, and one can realize the flowers and fruits of the Buddhas' and Bodhisattvas wisdom. Because of the wisdom-water of compassion, the boundless wisdom--the flowers and fruits of all Buddhas and Bodhisattvas--can be perfected.

Sutra:

“Why is this? If all Bodhisattvas benefit living beings with the water of great compassion, they can attain anuttarasamyaksambodhi. Therefore, Bodhi belongs to living beings. Without living beings, no Bodhisattva could perfect the Unsurpassed Proper 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 heart 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.

Commentary:

Why is this? What is the principle behind the comparison in which the Buddhas and Bodhisattvas are flowers and fruits, and living beings are the roots of the tree in the desert? If all Buddhas and Bodhisattvas benefit living beings with the water of great compassion--what is the water of great compassion? It is the nature of the mind when one is kind, compassionate, and sympathetic to all living beings. It is for this reason that Kuan Yin Bodhisattva and all the other Bodhisattvas recite the Great Compassion Mantra and dispense the water of compassion to benefit living beings.

Among the Forty-Two hands of Avalokiteshvara (Kuan Yin) Bodhisattva are the Willow Branch Hand and the Pure Bottle Hand. They are used together; the willow branch is dipped into the pure bottle to draw out the water of compassion. Avalokiteshvara continuously recites the Great Compassion Mantra and dispenses the water of great compassion from the pure bottle to benefit living beings. In the verse in praise of Avalokiteshvara Bodhisattva, there is a line which reads, "The sweet dew in the vase is constantly sprinkled everywhere." The liquid in the pure bottle is called both the water of compassion and sweet dew, and it is constantly sprinkled everywhere.

The water of great compassion is used to benefit living beings to that they can attain Anuttarasamyaksambodhi. Because they use the mind of great compassion to benefit living beings, they advance their position and are able to perfect Anuttarasamyaksambodhi, a Sanskrit term which is translated as "the unsurpassed, proper and equal, proper enlightenment."

When those of the Two Vehicles become enlightened, they reach the stage of Sound Hearers or of Those Enlightened to Conditions, which means that they have enlightened themselves, a state called Proper Enlightenment. Although they have enlightened themselves, they have not reached the stage of Proper and Equal Enlightenment, because this is the enlightenment of Bodhisattvas, a position of enlightenment which is both proper and equal to the Buddha. But even though they have obtained Proper and Equal Enlightenment, they still have not obtained the Unsurpassed Enlightenment. Bodhisattvas are called those with superiors, and Buddhas are called those without superiors; Unsurpassed Enlightenment is the position of the Buddhas.

To perfect the Unsurpassed, Proper and Equal Enlightenment is to perfect the Buddha position. If Bodhisattvas do not benefit living beings, if they do not use the water of great compassion, and if they do not aid, teach and transform living beings, then the Bodhisattvas can never become Buddhas. How does one become a Buddha? A Bodhisattva must benefit living beings in order to become a Buddha. This is called benefiting oneself and benefiting others.

Therefore, Bodhi belongs to living beings. Where does Bodhi, the Way of enlightenment, come from? It comes from living beings, because without living beings, if there were no living beings, no Bodhisattva could perfect the Unsurpassed Proper Enlightenment. Without living beings, none of the Bodhisattvas could become Buddhas. Why? Because there would be no place for them to go to create merit and virtue. Living beings create merit and virtue before the Triple Jewel, and Bodhisattvas create merit and virtue before living beings. Bodhisattvas do this by benefiting living beings, causing them to leave suffering and obtain bliss, causing them to put an end to birth and death, and causing them to turn away from confusion and go towards enlightenment. This is what is meant by benefiting living beings.

Good Man, you should understand these principles. You good people who cultivate the Way should understand these principles and meanings in this Way: When the mind is impartial towards all living beings, when Buddhas, living beings, and the mind are one, then the three are one, and the one is three. They are inconceivable. The Buddha is inconceivable, living beings are inconceivable, and the mind is inconceivable. Therefore, the three, the mind, the Buddha, and living beings, are not different. When the Buddha, living beings, and the mind are of one substance, when beyond their appearances they are one, then one can accomplish full and perfect great compassion. If you can understand this principle, then you can perfect the mind of total great compassion.

By using the heart of great compassion to accord with living beings, one perfects the making of offerings to the Thus Come Ones. If you use a mind of great compassion to accord with living beings, then you can perfect the merit and virtue of making offerings to Thus Come Ones. In this way the Bodhisattva constantly accords with living beings. Bodhisattvas who cultivate the Way and practices of a Bodhisattva accord with living beings in this manner.

In making the vow to accord 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--even if these four were to come to an end, still my vow to accord with living beings would never end. It cannot cease. Basically empty space, the Dharma Realm, living beings' karma, and the afflictions of living beings can never end. But even if they did, still I would continue my vow.

Therefore, I will still accord endlessly, continuously in thought after thought without cease. Just as the endless thoughts flow through the mind, I will continue my vow like this in thought after thought without cease. My body, mouth, and mind never weary of these deeds. My actions in body, mouth, and mind will continue, and I will never get tired. I will constantly practice and maintain this vow and act accordingly.

The Tenth Vow: To Universally Transfer All Merit and Virtue  

Sutra:  

“Moreover, Good Man, to universally transfer all merit and virtue is explained like this: All of the merit and virtue, from the first vow, to worship and respect, up to and including the vow to constantly accord, I universally transfer to all living beings throughout the Dharma 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 close the doors to the evil destinies and open the right paths of humans, gods, and Nirvana.

I will stand in for beings and receive all the extremely severe fruits of suffering which they bring on 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 merit and virtue endlessly, continuously, in thought after thought without cease. My body, mouth, and mind never weary of these deeds.  

Commentary:  

This is Universal Worthy Bodhisattva's tenth vow, to universally transfer all merit and virtue. Moreover, Good Man, I will again speak for you. To universally transfer all merit and virtue is explained like this. What is the meaning of universally transferring all merit and virtue?

All of the merit and virtue, from the first vow, to worship and respect. The first vow is to worship and respect all Buddhas; the second is to praise the Thus Come Ones; the third is to extensively cultivate making offerings; the fourth is to repent of karmic obstacles and reform; the fifth is to follow along with and rejoice in merit and virtue; the sixth is to request the turning of the Dharma wheel; the seventh is to request that the Buddhas remain in the world; the eighth is to always study with the Buddhas; up to and including the ninth, the vow to constantly accord with living beings.

"All of the merit and virtue:" cultivating all these kings of vows generates much merit and virtue. Is it the case that I should keep all this merit and virtue for my own benefit? No. Universal Worthy Bodhisattva said to the Youth Good Wealth, "All of the merit and virtue I universally transfer. I give it to others." "To transfer" means "to give away." Universal Worthy says that he does not want any of the merit and virtue for himself, but he wishes to give it to all living beings throughout the Dharma Realm and to the limits of empty space.

I vow that all living beings will be constantly peaceful and happy. my wish is that all living beings are always secure, happy, and obtain benefit, and be 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. If there are those who engage in evil activities, my wish is that they will not succeed but will quickly accomplish their good karma.

I vow to close the doors to the evil destinies, that is, the doors to the hells, the realm of hungry ghosts, the realm of animals, and the realm of the asuras. I vow to transfer my merit and virtue to living beings so that the doors to the evil paths of the hells, hungry ghosts, animals, and asuras are closed, and to open the right paths of humans, gods, and Nirvana. Opening the right paths also means explaining the Dharma to people so that they can understand how to become a person, how to be born in the heavens, and how to attain Nirvana.

To be a person, you much maintain the Five Precepts. If you wish to be born as a god, you must in addition to cultivating the Five Precepts practice the Ten Good Acts. If you wish to reach Nirvana, you must cultivate the Four Truths, the Twelve Links, the Six Paramitas, the Ten thousand Practices, and the Bodhisattva path, and then you can obtain permanence, bliss, true self, and purity, the Four Virtues of Nirvana.

I will stand in for beings and receive all the extremely severe fruits of suffering which they bring on with their evil karma. "Because living beings have created so much evil karma, they carry a burden of many different kinds of bad karma mixed together, and as a result, they must undergo the most severe suffering and pain. But I, Universal Worthy Bodhisattva, who have made these royal vows, will undergo suffering on their behalf so that they will not have to undergo the retribution from their accumulated evil karma."

Look at the vow made by this Bodhisattva! How extremely compassionate! Having heard about Universal Worthy's vow, if we still do not cultivate, we are most stupid. Universal Worthy Bodhisattva has vowed to undergo suffering on our behalf, so that now we do not have to bear so much pain and bitterness. But he never tells us how much suffering he has undergone on our behalf. He never says, "I've stood in for you and taken one day's worth of suffering, one year's worth of suffering, one life's worth of suffering; I've suffered so much for you; you should at least invite me for dinner or for tea." He is not like this; he does not ask for thanks, nor does he ask you to invite him over, to get something back for his efforts. When we have read the Sutra to this passage we should feel pain in our hearts to the point of tears and thank Universal Worthy Bodhisattva.

I will liberate all these beings so that they are untied. I will enable them to obtain liberation and ultimately bring them to accomplish unsurpassed Bodhi. They will finally perfect the proper and equal Bodhi, Proper and Equal Proper Enlightenment. The Bodhisattva cultivates transference in this way. He dedicates all of his merit and virtue to all living beings because that is what Bodhisattvas do; they benefit others. They are not interested in doing things for themselves. Therefore, they do not want any of their merit and virtue, but wish to transfer it to all living beings in the Dharma Realm.

Even when the realm of empty space is exhausted, if the realm of empty space could be exhausted, if the realms of living beings are exhausted, if the karma of living beings is exhausted, and if the afflictions of living beings are exhausted, I will still transfer all merit and virtue endlessly, because my vow to transfer all merit and virtue can never be exhausted. Basically, empty space, living beings, thee karma of living beings, and the afflictions of living beings cannot be exhausted, but even if these inexhaustible things became exhausted, still my vow to transfer all merit and virtue could never be exhausted. It would go on like the thoughts of people, continuously, in thought after thought without cease. My body, mouth, and mind never weary of these deeds. I will cultivate these ten vows in my actions, in my speech, and in my thoughts, and I will never tire. I will never feel that there is too much suffering and too much effort involved, and wish to rest, but night and day I will be vigorous in cultivating the Dharma Door of these Ten Kings of Vows."

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