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CHAPTER IV

THE BODHISATTVAS AND THE GREAT VOWS IN THE VAJRACCHEDIKĀ SŪTRA

I. Introduction In Buddhism a Bodhisattvas calls themselves a non-theistic religion. The historical Buddha taught that believing in and worshipping gods was not useful for those seeking to realise enlightenment. Next to the Buddhas, the most important beings are Bodhisattvas. The Bodhisattvas made by enlightenment beings. Bodhisattvas are beings, those work for the enlightenment of others or all beings, not just themselves. Their vows not to enter Nirvā�a until all beings enter Nirvā�a together. The Bodhisattva’s path is for all of our actions, and must be our good actions for others. Therefore we say, Bodhisattvas have Vows to save all beings, without take vows, or without practise follow their vows, they do not become Bodhisattvas as the Buddha means. There are the Four Universal Vows for practising. In the Avata�saka Sūtra, Lotus Sūtra, La�kāvatāra Sūtra, Sukhāvatīvyūha Sūtras, Amitāyurdhyāna Sūtra, Prajñāpāramitā Sūtra,and Mahāyāna schools of Buddhism there are four great vows:

“Beings are numberless I vow to free them; delusions are inexhaustible, I vow to end them; dharma gates are boundless I vow to enter them; the Awakened Way is unsurpassable, I vow to embody it. ”1

The Bodhisattvas or transcendent beings who have realised enlightenment but who remain active in the world, appearing in many forms to help others

1 R. L. F. Habito, Living Zen, Loving God, Wisdom Publications, 2004: 82.

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and lead them to enlightenment. They are venerated and called upon for help in time of need. The Bodhisattvas of compassion in order to become a vehicle for compassion as representations of the activity of enlightenment in the world. The Bodhisattvas are perfect practise to be emulated and, eventually, to become by the way of Buddhist practising. We can more getting what have happened, open mind, for mass, practise inside, transcendent from core of body, the clinging or attachment it is made people to be more trouble, and become hopeless and opposition with original try to reach moment. This started from this reason, Emperor Wu had become regretted for the his misunderstanding of the teaching of perfect wisdom from Bodhidharma had reminded him. Emperor Wu asked to Bodhidharma:

“A: How much karmic merit have I earned for ordaining Buddhist monks, building monasteries, having copied the sūtras, and commissioning Buddha images? B: None. Good deeds done with worldly intent bring good karma, but no merit. A: So what is the highest meaning of noble truth? B: There is no noble truth, there is only void. A: Then, who is standing before me? B: I know not, Your Majesty.” 2

This was the great being, the Mahāsattva Avalokiteśvara transmitting the imprint of the Buddha's heart mind. From a Buddhist perspective, most people confuse identity with reality. This is also the Emperor regretted after Bodhidharma gone. 2 T. D. Leighton & J. Halifax, Faces of Compassion, Boston: Wisdom Publications, 2003: 201.

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One exists as distinct beings only in relation to other beings. This is not to say that one does not exist, but that own existence as individuals is conditional and relative. There are not real identities as individual beings are, in a sense, illusory. The real is that Bodhisattvas manifest where they are needed in many forms. Whenever needed help is given without selfish attachment, there is the hand of the Bodhisattva. When people have the suffering of others and respond to that suffering, people are the hands of the Bodhisattvas. It seems real by me. It is true that transcendent beings of the ideal of practise is to become a Bodhisattva who strives to liberate all beings from the cycle of birth and death. The Bodhisattvas taken formally vows to do exactly, or expression of Bodhicitta, the desire to realise enlightenment for the sake of others. The exact wording of the Bodhisattva vows varies from school to school. The most basic form is: May I attain Buddhahood for the benefit of all sentient beings ? A passionate variation of the vow is associated with the iconic figure Earth Store Bodhisattva that he has vow “Not until the hells are emptied will I become a Buddha; not until all beings are saved will I certify to Bodhi.” 3

II. Reflected Devotion of The Bodhisattvas Vows to the world Life 1. The Great Compassion Vows of Śāntideva Bodhisattva

Śāntideva was an eighth-century Indian Buddhist scholar at Nalanda University and an adherent of the Mādhyamaka philosophy of Nāgārjuna. His Bodhicaryāvatāra (Guide to the Bodhisattva's Way of Life), presented teachings on the Bodhisattva path and the cultivation of Bodhichitta that belong to all of Mahāyāna. It simply feels, though, that while the Bodhisattca's teachings remain in the, only few need to take this path for the benefit future 3 G. L. Sopa & David Patt, STE , voL. 3, Boston: Wisdom Publications, 2007: 58.

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generation, Śāntideva emphasizes though that in theses vas universal, there is always need for more buddhas, the spirit Śāntideva compassion, the root motivation of the Bodhisattvas is well express in his Bhodicaryāvatāra work:

“May I be a protector to those without protection, a leader for those who journey, and a boat, a bridge, a passage, for those desiring the further shore.” May the pain of every living creature, be completely cleared away. May I be the doctor and the medicine, and may I be the nurse, for all sick beings in the world, until everyone is healed. Just like space, and the great elements such as earth. May I always support the life, of all the boundless creatures, and until they pass away from pain. May I also be the source of life, for all the realms of varied beings. That reach unto the ends of space.”4

Thus, the Bodhisattva is resolved in his effects to save all, using his roots of good to save those that have no such roots. In his Bhodicaryāvatāra, Śāntideva add following arguments. Realising that all are equal in wanting happy and not wanting pain, one should protects others as one protects oneself, for suffering is just suffering, whose ever it belong to what is special about me and my suffering. There should no self-congratulation, if one benefit others by practising the exchange of self to others , just as this inappropriate, when one benefit oneself:

“What need is there to say more? The childish work for their own benefit, The buddhas work for the benefit of others. Just look at the difference between them. If I do not exchange my happiness for the suffering of others, I shall not attain the state of buddhahood, and even in sa&sāra, I shall have no real joy.” 5

4 J. R. Carter, Of human bondage and divine grace, Open Court Publishing, 1992: 112. 5 F. Brassard, CBSB, State University of New York, Press, 2000: 46.

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Poetical describing a kind of compassion, where we expire to be whatever is necessary to the deviate the suffering of others, Śāntideva reflected the far reaching compassion of Bodhisattva:

“May I become food and drink in the aeons of famine for those poverty-stricken suffers. May I be a doctor, medicine and nurse for all sick beings in the world until everyone is cured. May I become never-ending wish-fulfilling treasures materialising in front of each of them as all the enjoyments they need. May I be a guide for others, those who do not have a guide, a leader for others, those who journey, a boat for others, those who want to cross over, and all sorts of ships, bridges, beautiful parks for others, those who desire them, and light for others, those who need light. May I become beds for others, those who need a rest, and a servant to all who need servants? May I also become the basic conditions for all sentient beings, such as earth or even the sky, which is indestructible? May I always be the living conditions for all sentient beings until all sentient beings are enlightened.” 6

To explain the different motivations of engaging in Buddhist practises, we can distinguish the three different scopes. With the lowest scope of motivation, we realises the problems we can encounter in the next life, and is concerned about working to achieve a good rebirth. In fact, this is not even a spiritual goal, as it relates to worldly happiness for oneself. With the medium scope of motivation, one realises that within cyclic existence there is no real happiness to be found, and we strives for personal liberation or Nirvā#a. With the highest scope of motivation, we realises that all sentient beings are 6 RN Ma, MBNHAM, Langdon Street Press, 2011: 45.

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suffering within cyclic existence, and we strives to free all beings from suffering. Moreover, this practise is possibly the ultimate practise in altruism. It is definitely not easy, but if done well, it undermines one's selfishness quickly. Śāntideva expressed the value of this practise as follows. That every sentient beings wish to be happy, just as we do. They do not want suffering, just as we do not. By learning how to exchange our own happiness for the suffering of others, we begin to cultivate the genuine altruism known as bodhisattva, the mind of enlightenment, followers of this way , the bodhisattvas pray,

“If I do not actually exchange my happiness, for the sufferings of others I shall not attain the state of Buddhahood, and even in cyclic existence I shall have no joy.”7

Look here for a detailed description of the meditation of taking and giving. There are two levels in the development of Diamond Spirit; aspiring and engaging diamond spirit. A person with the aspiring intention wants to attain enlightenment to help others; he or she is not yet prepared to engage in all of the practices and activities necessary to do so. On the other hand, someone who has generated the engaging altruistic intention and is prepared to joyfully undertake the Bodhisattva's practises six perfections can take the Bodhisattva vows. The difference between aspiring and engaging Bodhisattva is similar to the difference between wanting to go somewhere, and actually travelling there. The vows are taken on the basis of having taken refuge in the Buddha, Dharma and Sa*gha and some or all of the five lay precepts. Details

7 G. L. Sopa & David Patt, Op. Cit, 2007: 113.

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on the precepts of engaging in aspiring diamond spirit can be found on the Aspiring diamond spirit page.

2. Renewal Vows Take in the Three Refuges In the Buddhist tradition, there is notion of seeking refuse, refuse is like seeking shelter, protection, succor, a place where we nurtured. In the sense we do this relative ways, all the time through with what we like and staying away. It is a path with more ultimate goals in mind. Seeking refuse is identifying and associating with others, and things in our life that in courage us to grow, that help us to cut through three poisons, that imprison us and develop our potential. To accomplishing this goal, we are practise with the three contribute primaries in refuse. This is Triple Refuse to the Buddha, to the Dharma and to the Sa�gha. All three of Triple Refuse come together in practise way. And from the most basic vows taken by practitioners of all schools, they are taking the three refuges. The commitment to the practitioners begins by reciting these lines hereafter:

“I take refuge to the Buddha, I take refuge to the Dharma, I take refuge to the Sa#gha” 8

The Buddha, Dharma and Sa�gha together, are the Three Jewels or Three Treasures. Taking refuge to the Three Jewels is the primary vow of dedication to the practitioers path. The realisation of wisdom heart is quite profound, as it is obviously not easy to (automatically) put the welfare of others above one's own welfare. Someone who lives with this realisation is called a Bodhisattva: in all respects a genuine Saint. This most pure thought is the wish and the will to bring all sentient beings to the realisation of their highest potential, 8 D. Biddulph, 1PBW, USA: Chronicla Book Lic Publishers, 2006: 1.

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enlightenment. The Bodhisattva sees the crystal nature that exists in each of us, and by recognising the beauty of our human potential, always has respect. The Diamond Sūtra is the powerful solution, the atomic energy that destroys the kingdom of attachment. The Diamond Sūtra is not emotional love. By understanding the relative nature of sentient beings and seeing their highest destination, and by developing the willingness to bring all beings to that state of enlightenment, the mind is filled with love born from wisdom, not emotion. The Diamond Sūtra is not distinction. We have a fixed idea; life is this way or that. This is good. That is bad. We understand the different aspects of the human condition. That having this incredible universal thought, we also realize that our narrow mind vanishes automatically. We have space and life becomes easier. The Diamond Sūtra is not doctrine. It is a state of mind. This inner experience is completely individual. So how can we see who is a Bodhisattva and we see the real self cherishing mind. If we feel insecure ourselves we will project that negative feeling onto others. We need the pure innermost thought of the Diamond Sūtra; wherever we go that will take care of us. In Theravāda Buddhism: The term Bodhisatta was used by the Buddha in the Pāli canon to refer to himself both in his previous lives and as a young man in his current life, prior to his enlightenment, in the period during which he was working towards his own liberation. When, during his discourses, he recounts his experiences as a young aspirant, he regularly uses the phrase When I was an unenlightened Bodhisatta. The term therefore connotes a being who is bound for enlightenment, in other words, a person whose aim is to become fully enlightened. In the Pāli canon, the Bodhisatta is also described as someone who is still subject to birth, illness, death, sorrow, defilement and delusion. Some of the previous lives of the Buddha as a bodhisattva are

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featured in the Jātaka which is the birth story of The Buddha. In the Pāli canon, the Diamond Sūtra, Siddhārtha Gautama is described thus:

“Before my Awakening, when I was an unawakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging illness death sorrow defilement, I sought (happiness in) what was likewise subject to illness death sorrow defilement.” 9

While Maitreya is derived the meaning loving-kindness, which is in turn is derived in the sense of friend. Maitreya he is not referred to as a Bodhisattva, but simply the next fully awakened, the Buddha. In later Theravāda literature, the term Bodhisatta is used fairly frequently in the sense of someone on the path to liberation. The later tradition of commentary also recognises the existence of two additional types of Bodhisattas: The Paccekabodhisatta (Arahat Bodhisattva) who will attain Paccekabuddhahood, and the Savakabodhisatta who will attain enlightenment as a disciple of a Buddha. The Bodhisattva is as the highest of Theravādin Stages. Bodhisattva in Mahāyāna ideal: Based principally upon the path of a Bodhisattva. The A'(asāhasrikā prajñāpāramitā Sūtra contains originally even an honorary synonym for Bodhisattvayāna, (Bodhisattva way). The Bodhisattva-Mahāsattva has enlightenment as his aim, this Sūtra encourages everyone to become Bodhisattvas and to take the Bodhisattva vows. With these vows, they makes the promise to work for the complete enlightenment of all sentient beings by practising the six perfections. In our world lives are compared to others living in a fire house that. We take this world as reality 9 Peter Heehs, Indian religions, London: United kingdom Published, 2002: 108.

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pursuing worldly projects and pleasures without realising that the fire house will soon burn down. A Bodhisattva is one who has a determination to free sentient beings from that fire house, as its cycle of death, rebirth and suffering (fire of greed, anger and ignorance of beings, leave them we become Buddha). This type of mind is known as the mind of awakening. Bodhisattvas take vows in order to progress on the spiritual path towards Buddhahood. There are a variety of different conceptions of the nature of a bodhisattva but sources a Bodhisattva is someone on the path to full Buddhahood or Bodhisattvas renouncing Buddhahood. There are three types of great Bodhisattvas are draw such as: the King-like Bodhisattva, the Boatman-like Bodhisattva, the Shepherd-like Bodhisattva. The King-like Bodhisattva, who aspires to become Buddha as soon as possible and then help Sentient Beings in full fledge. The Boatman-like Bodhisattva, who aspires to achieve Buddhahood along with other Sentient Beings. The Shepherd-like Bodhisattva who aspires to delay Buddhahood until all other sentient being achieves Buddhahood.10 In reality, the second two types of wise man are wishes that are impossible to fulfill because it is only possible to lead others to enlightenment when he has attained enlightenment himself. Therefore, only king like Bodhisattva is actual Bodhisattva. The highest level is that of the shepherd, who makes sure that all his sheep arrive safely ahead of him and places their welfare above his own. Bodhisattvas like Avalokiteśvara, who believed to fall in this group. He developed motivation and is therefore consider to be the most courageous and compassionate of being. He vowed that will attain complete enlightenment until have led all sentient beings to liberation without

10 D. Wangchuk, RBB, the International College for Postgraduate Buddhist Studies Press, 2007: 91.

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leaving a single on behind. Because of this utterly selfless and far reaching promise. On the way to becoming a Buddha, is difference from that ideal about the great Bodhisattva, represent wisdom, compassion, practise and great vows respectively. We have the Bodhisattva, he made great vows before his wisdom completed to liberated all sentient beings, from unwholesome realm to not for sake a single one. Such as, in Pure Land Amitābha's forty-eight vows; in the Hua Yen school (Avata�saka Sūtra) Bodhisattva takes Ten Bhūmī; in the Medicine Buddha (Bhai�ajyagur Buddha), as a Bodhisattva made twelve great vows. In TienTai (Lotus Sūtra or Saddharma Pu�ḍarīka Sūtra ) a Boddhisttva made fourth great vows; in vows of K�itigarbha Bodhisattva (Story of Earth), he made: “ If the hell is not empty, I will not attain Buddhahood.”11 Maitreya Buddha’s vows to change this world into a Pure Land of universal happiness. A Bodhisattva proceeds through Ten Stages. Below is the list of the Ten Stages and their descriptions according to the Avata�saka Sūtra (The Flower Adornment Sūtra) or the Jewel Ornament of Liberation. Before a Bodhisattva arrives at the first Stage, he first travel through the first two of the five paths: The path of accumulation and the path of preparation. The Ten Stages of the Bodhisattva then can be Stage into the next three paths which are Stage 1 the path of insight, Stages 2–7 the path of meditation Stages 8–10 the path of no more learning. The chapter of Ten Stages in the Avata�saka Sūtra refers to 52 Stages. The 10 Stages are given in the following paragraph.

3. Ten Great Vows of Bodhisattvas for Universal Worthy At that time, Universal Worthy Bodhisattva was having praised the thus come ones’ merit and virtue, told all the Bodhisattvas and Sudhanakumāra, (known

11 D. R. Kinsley, GMVDEW, State University of New York, Press, 1989: 42.

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as Sudhana or Child of Wealth) that if all the Buddhas in the Ten Directions were to speak continuously of the thus come ones’ merit and virtues for as many aeons as fine dust-motes in an incalculable number of Buddha-lands, those virtues could not be fully described.12 Sudhana visits, approaches pays the respect to prominent teachers, tells him of his desire to achieve full awakening and ask him how people to practise the way of bodhisattvas that leads to perfect enlightenment, comments him for his aspiration and tells him of particular ability he has achieved: Through cultivation devotion and observational power, he has developed the capacity to see innumerable Buddhas in the ten directions and in countless world systems. He gave an evocative descriptions of some of magnificent sights he saw, but claims to be ignorant of the even richer deep of those who know the way of the Bodhisattva. Thus he sent Sudhana another teacher. The pattern repeated each teacher, some taught Sudhana relatively simply practises and attainments but many sweeping him up in their own experience often affording Sudhana extraordinary visions that overwhelm him with their grandeur. What is the meaning of the words beginning with to pay homage and ending with merit and virtue. Each of which open specific doors of transcendental wisdom. Such as popular Bodhisattva of compassion, Avalokiteśvara. A bodhisattva associated with transcendent wisdom, Mañjuśrī. A Bodhisattva loving-kindness (mitra) or sense of friend, Maitreya. A bodhisattva associated with Buddhist practise and meditation, Samantabhadra (Universal Worthy One)

1) To pay respect all Buddhas.

12 H. Hua, SCom, vol. 5, Buddhist Text Translation Society Published, 2003: 66.

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2) To praise the Thus Come Ones. 3) To make abundant offerings. 4) To overcome karmic obstacles. 5) To rejoice in all merits and virtues. 6) To request the turning of the Dharma wheel. 7) To request that the Buddhas remain in the world. 8) To study always with the Buddhas. 9) To be in harmony with living beings always. 10) To transfer all merit and virtue.13

After the Ten Stages, according to Mahāyāna Buddhism, one attains complete enlightenment and becomes a Buddha. A Bodhisattva above the 7th Stage is called a Mahāsattva (Great One) some Bodhisattvas such as Samantabhadra (a literally universal Worthy) are also said to have already attained Buddhahood.

4. Reflected the Great Compassion of Doctrines of Schools Some Sūtras said a beginner would take 3–22 countless eons (Mahāsakhyeyakalpas) to become a Buddha. Pure Land Buddhism, Pure Land oriented practises and concepts are found within basic Mahāyāna Buddhist cosmology, and form an important component of the Mahāyāna Buddhist traditions: Tian-Tai School: named after the mountain, focuses on the Lotus Sūtra. The nucleus of Tiantai's teaching is the doctrines of the Threefold

13 H. Yun & X. yun & T. Manzo, ICEW, Buddha's Light Publishing, 2010: 100.

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Contemplation, the Threefold Truth, the Fourfold Teachings, the Subtle Dharma, and the non-conceivable discernment. Hua-Yen School: or Flower Garland is a tradition of Mahāyāna Buddhist philosophy that flourished in China during the Tang period. The most important philosophical contributions of the Hua-Yen school were in the area of its metaphysics, as it taught the doctrine of the mutual containment and interpenetration of all phenomena: that one thing contains all things in existence, and that all things contain one. Zen School: emphasizes, experiential wisdom in the attainment of enlightenment. As such, it de-emphasizes theoretical knowledge in favor of direct self-realization through meditation and dharma practice. The teachings of Zen include various sources of Mahāyāna thought, including the Prajñāpāramitā literature, Mādhyamaka, Yogācāra and the Tathāgatagarbha Sūtras. Vajrayāna School: is a complex and multifaceted system of Buddhist thought and practice which evolved over several centuries. Its main scriptures are called Tantras. A distinctive feature of Vajrayāna Buddhism is ritual, which are skillful means (Upāya) used as a substitute or alternative for the earlier abstract meditations. These schools say they teach ways to attain buddhahood within one karmic cycle. Various traditions within Buddhism believe in specific bodhisattvas. Some bodhisattvas appear across traditions, but due to language barriers may be seen as separate entities.

5. Many Great Bodhisattvas Those have devotion of vows Ākāśagarbha Bodhisattva: The Bodhisattva of infinite happiness generated by helping countless numbers of sentient beings.

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Avalokiteśvara: The bodhisattva of compassion, the listener of the world's cries who uses skillful means to come to their aid; the most universally acknowledged Bodhisattva in Mahāyāna Buddhism. K�itigarbha: The bodhisattva of the beings suffering in hellish realms, or the bodhisattva of great vows. Mahāsthāmaprāpta: Represents the power of wisdom, seen on the left of Amitābha in Pure Land Buddhism. Maitreya: The bodhisattva to be reborn and to become enlightened, thus succeeding Gautama Buddha in the future. Known for his or her benevolence. Mañjuśrī: Bodhisattva of keen awareness and wisdom. Nāgārjuna: The founder of the Mādhyamaka (Middle Path) school of Mahāyāna Buddhism. Samantabhadra: Represents the practice and meditation of all Buddhas. Suryavairocana: One of two attendants of Bhaisajyaguru Buddha. Vasudhara: Bodhisattva of abundance and fertility.

6. The Fourth Great Vows of Bodhisattvas

First vow: “Sentient beings are numberless, I vow to save them.” A Bodhisattva, the eradication of one's own suffering is joined with the desires to aid in the eradication of all others' suffering as well. The real Bodhisattva identifies the immeasurable distress of all sentient beings as his own. With this Immeasurable Compassion (Mahā-Karu,ā), he can take the second vow. Second vow: “Desires are inexhaustible: I vow to put an end to them.” The desire to win Supreme Vajra (Bodhi, thunderbolt of diamond ) convert

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and liberate sentient beings, aid in the eradication of their distress, etc., should not be an impulse based on idle sentimentality or romantic notions of spiritual life. This noble aspiration can only come to completion provided that there is a strong foundation of wisdom. With wisdom only, and not otherwise, can one spread the Dharma and assist living beings. This wisdom arises from a keen desire to learn and practise the Buddha-dharma. Therefore, the Buddha said, “All Buddhas in the three periods arise from learning and practise.” One, who is not willing to learn will remain eternally foolish, and what foolish man or woman ever completed the diamond wisdom, spread Dharma and assisted sentient beings? See the Buddha's five qualities of dharma teaching. As there is immeasurable distress in the lives of sentient beings, there are innumerable methods of Dharma practice. Therefore, the third vow of great compassion is as follows: Third vow: “The dharmas are boundless, I vow to master them” When one perceives the suffering of sentient beings, one vows to Enlighten sentient beings without number when perceiving the distress in one's life and that of others, one vows to eradicate vexations without end. Perceiving the myriad dharma doors to Enlightenment, one vows to master them all. Perceiving the truth of Nirvā�a , (peace, liberation mind) one vows to attain the supreme mind or diamond mind. Fourth vow: “The Buddha way is unsurpassable, I vow to attain it” Enlightenment is diamond: Supreme enlightenment is the Anuttara Samyak Sambodhi or the Buddha Goal. Determining the Diamond Sūtra is using the faith of our worldly minds to vow to complete this path. However, if we is to complete this vow, we should have the support of the others three great vows. To arrive at Anuttara-Samyak-Sambodhi, we should have the

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desire to spread the Buddha-dharma and effect the liberation of all sentient beings.14 Interestingly enough, in relation to the First Vow “Sentient beings without number we vow to enlighten” the Sixth Patriarch of Zen, Hui-neng refers to the twofold process of letting go of past misdeeds and guarding against future ones, tasks to be performed by ourselves alone. Our principle nature or our morality nature is not the source of our problems but rather of their solution. Repentance described by the Sixth Patriarch in his writings does not require another to whom our appeal is directed, nor others from which forgiveness is received. Although it involves a vow for the deliverance of an infinite number of sentient beings, the vow is similarly explained as being self-directed: It does not the self, Hui-neng says that people who are sentient beings, potential within minds. They are the delusive mind, the deceitful mind, the evil mind, and such like all these are sentient beings. Each of them has to be delivered by one-self by means of one's own essence of mind (principle Mind); only by one's own deliverance, is it genuine.

“The ultimate refuge, then, lies not beyond us, but rather in our law nature; each take refuge in the Buddha within. No reference is made to any others, or the Buddhas: if we do not take refuge in the Buddha of our own mind-essence, there is nowhere else for us to go.”15

In this respect Hui-neng is in perfect accord with the teachings of Bodhidharma, the First Patriarch of Zen. In brief, there are various conditions leading to the deterioration of both the Diamond Sūtra and the practise of Bodhisattva vows. These conditions are defeats, and they are thoughts to act, that break (defeat) the Bodhisattva practise. This same term is used in 14 Reb Anderson, BUZMBP, California: Rodmell Press, 2000: 14. 15 D. Goddard, Op. Cit, 2007: 206.

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connection with the monastic virtues, where it denotes compassion or morality that the good roots necessary for the practise of Bodhisattva Dharma is overcome or go beyond by the specific conditions of unwholesome roots transcendental wholesome actions or that is benefit others, not harmful to others.

7. The Teaching of Compassion by the Tibetan Monks According to Lama Zopa Rinpoche: Live, work, die, meditate, enjoy, problems: experience them with compassion. 16 The definition of compassion according to him is to want others to be free from suffering . Compassion is the definition of the highest scope of motivation. In the words of the Dalai Lama: Nirvā�a may be the final object of attainment, but at the moment it is difficult to reach.17 Thus the practisal and realistic aim is compassion, serving other people, helping others, respecting others, being altruistic. By practising these, we can gain benefits and happiness that remain longer or that is forever. If we investigate the purpose of life and, with the motivation that results from this inquiry, we develop a good heart with compassion and love. Using our whole life this way, each day will become useful and meaningful. Compassion without attachment is possible. We need to clarify the distinctions between compassion and attachment. True compassion is not just an emotional response but a firm commitment founded on reason. Because of this firm foundation, a truly compassionate attitude toward others does not change even they behave negatively. Genuine compassion is based not on our own projections and expectations, but rather on the needs of the other: irrespective of whether another person is a close friend or an enemy, as long as that person wishes for peace and happiness and 16 Catherine Ph. D. Zeeb, Begendings, USA: Xlibris Corporation Press, 2010: 26. 17 Dalai Lama XIV & J. Hopkins, The Dalai Lama at Harvard, Snow Lion Publications, 1988: 99.

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wishes to overcome suffering, then on that basis we develop genuine concern for their problem. This is genuine compassion18. For a real practitioner, the goal is to develop this genuine compassion, this genuine wish for the well-being of another, in fact for every living being throughout the Universe. The Dalai Lama said us that, we are not going to run away from this suffering. We want to use it in the best and richest way we can, so that we can become more compassionate. Suffering, after all, can teach us about compassion. If we suffer, we will know how it is when others suffer. And if we are in a position to help others, it is through our suffering that we will find the understanding and compassion to do so. From the times when we are suffering can be those when we are open, and where we are extremely vulnerable can be where are our greatest strength really lies. When we think that to develop an open heart, to be truly loving and compassionate is that we need to be passive, to allow bad things to destroy us, to smile and let others do what they want with us, this is not compassion. Compassion is not at all weak, which is the strength that arises out of seeing the true nature of suffering in the world, allows us to bear witness to that suffering, whether it is in ourselves or others, without fear. Compassion allows us without hesitation, strongly actions, with all the skill at our disposal. To develop this mind state of compassion is to learn to live, as the Buddha put it, with sympathy for all living beings, without exception.

8. Zen Thich Nhat Hanh’s Compassionate Talking “Compassionate Listening: If the others takes you up on your offer and begins to share, be prepared to practise deep, compassionate listening. Listen with all your mindfulness and concentration. Your sole vows and your practise is to give.” 19

18 Dalai Lama, The Compassionate Life, Wisdom Publications, 2001: 21. 19 Thich Nhat Hanh, Calming the Fearful Mind, Associable Publishing Ltd, 2009: 15.

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He says when we come into contact with the others, our thoughts and actions should express our mind of compassion, even if others, those says and do things that are not easy to accept. 20 And we practise in this way until we see clearly that our love is not contingent upon the others being lovable. We really have to understand the others we want to love. If our love is only a will to possess, it is not love. If we only think of ourselves, if we know only our own needs and ignore the needs of the others we cannot love. People deal too much with the negative, with what is wrong. Why not try and see positive things, to just touch those things and make them bloom? In true dialogue, both sides are willing to change:21 Training is needed in order to love properly; and to be able to give happiness and joy, we must practise deep looking directed toward the others we love; because if we do not understand that person, we cannot love properly. Understanding is the essence of love. That is the message of the Buddha. So if we love someone, we should train in being able to listen by listening with calm and understanding. Love is the capacity to take care, to protect, to nourish.22 If we are not capable of generating that kind of energy toward ourselves, if we are not capable of taking care of ourselves, of nourishing ourselves, of protecting yourself, it is very difficult to take care of others. In the Buddhist teaching, it is clear that to love oneself is the foundation of the love of other people. Love is a practise. Love is truly a practise. The essence of love and compassion is understanding, the ability to recognise the physical, material, and psychological suffering of others, to put ourselves inside the skin of the others. We go inside their body, feelings, and mental formations, and witness for ourselves their suffering. Shallow observation as an outsider is not enough to see their suffering. We must become 20 A. Davis & E. Patel, HCAT, Sky Light Paths Publishing, 2009: 146. 21 E. Spinelli, PEP, Sage Publication Ltd, 2007: 62. 22 M. McLeod, The Best Buddhist Writing, Shambhala Publications, 2007: 69.

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others with the subject of our observation. When we are in contact with other's suffering, a feeling of compassion is born in us. Compassion is literally, to suffer with. Wisdom and compassion go together, not separate: The Buddha taught that these two virtues are sometimes compared to two wings that work together to enable flying, or two eyes that work together to see deeply. Sometimes our joy is the source of our smile, but sometimes our smile can be the source of our joy. 23 Help indeed: When others make us suffer, it is because they suffers deeply within ourselves, and their suffering is spilling over. They do not need punishment; they needs help. That is the message they are sending. 24 The source of love is deep in us and we can help others realise a lot of happiness. One word-one action-one thought can reduce other’s suffering and bring. The past is gone, the future is not yet here, and if we do not go back to ourselves in the present moment, we cannot be in touch with life. Everyday love: Smile, breathe and go slowly. Because we are alive, everything is possible. To be beautiful is to be ourselves. We do not need to be accepted by others. We need to accept ourselves. our actions are our only true belongings. Life is available only in the present moment. Breathing in, we calm our body and mind. Breathing out, we smile. Dwelling in the present moment we know this is the only moment. Hope is important because it can make the present moment less difficult to bear. If we believe that tomorrow will be better, we can bear a hardship today. We are here to awaken from our illusion of separateness. The true miracle is not walking on water or walking in air, but simply walking on this earth. The mind can go in a thousand

23 Susyn Reeve, Choose Peace & Happiness, Red Wheel Press, Lic, 2003: 151. 24 K. J. Greenberg, The torture debate in America, Cambridge University Press, 2006: 173.

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directions, but on this beautiful path, we walk in peace. With each step, the wind blows. With each step, a flower blooms.25 Universal love: Through our love for others, we want to express my love for the whole cosmos, the whole of humanity, and all beings. By living with us, we want to learn to love everyone and all species. If we succeed in loving others, we will be able to love everyone and all species on Earth. This is the real message of love. We promise ourselves that we will enjoy every minute of the day that is given us to live. 26 Non-attachment love: During moments when we are mindful, deeply in touch with the present moment, our understanding of what is going on deepens, and we begin to be filled with acceptance, joy, peace and love. We have more possibilities available in each moment than we realise. The present moment is filled with joy and happiness. If we are attentive, we will see it. Love is peace many people think excitement is happiness. But when we are excited we are not peaceful. True happiness is based on peace. For things to reveal themselves to us, we need to be ready to abandon our views about them.27 In true love, we attain freedom. Undergo suffering. Suffering is not enough. Life is both dreadful and wonderful. How can we smile when we am filled with so much sorrow? It is natural we need to smile to our sorrow because we are more than our sorrow. If we suffer and make our loved ones suffer, there is nothing that can justify our desire. If we are not happy, if we are not peaceful, we cannot share peace and happiness with others, even those we love, those who live under the same roof. If we are

25 Thich Nhat Hanh, HEM, Read How You Want Publishers, 2009: 15. 26 Thich Nhat Hanh, Teachings on Love, USA: Read How You Want Publishers, 2008: 102. 27 Thich Nhat Hanh, Being Peace, Read How You Want Publishers, 2008: 40.

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peaceful, if we are happy, we can smile and blossom like a flower, and everyone in our family, our entire society, will benefit from our peace. Love is practise: Do we need to make a special effort to enjoy the beauty of the blue sky? Do we have to practise to be able to enjoy it ? No, we just enjoy it. Each second, each minute of our lives can be like this. Wherever we are, any time, we have the capacity to enjoy the sunshine, the presence of others, even the sensation of our breathing. We do not need to go to enjoy the blue sky. We do not have to travel into the future to enjoy our breathing. We can be in touch with these things right now. It would be a pity if we are only aware of suffering. We are so busy we hardly have time to look at the people we love, even in our own household, and to look at ourselves. Society is organised in a way that even when we have some free time, we do not know how to use it to get back in touch with ourselves. We have millions of ways to lose this precious time we turn on the TV or pick up the telephone, or start the car and go somewhere. We are not being with ourselves, and we act as if we do not like ourselves and are trying to escape from ourselves. Meditation is to be aware of what is going on in our bodies, in our feelings, in our minds, and in the world. Each day 40,000 children die of hunger. The superpowers now have more than 50,000 nuclear warheads, enough to destroy our planet many times. Yet the sunrise is beautiful, and the rose that bloomed this morning along the wall is a miracle. Life is both dreadful and wonderful. To practise meditation is to be in touch with both aspects. Please do not think we must be solemn in order to meditate. In fact, to meditate well, we have to smile a lot. 28 Love is patience and gratitude, I have noticed that people are dealing too much with the negative, with what is wrong. Why not try the other way, to look into the patient and see positive things, to just touch those things and 28 Ibid: 2008: 2.

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make them bloom. It is my conviction that there is no way to peace, peace is the way. Keeping our body healthy is an expression of gratitude to the whole cosmos the trees, the clouds, everything.29 Peace within peace with other or World life is heaven life: Root out the violence in our life, and learn to live compassionately and mindfully. Seek peace. When we have peace within, real peace with others is possible. The wave does not need to die to become water. Wave, she is already water.30 Sacred love: Feelings, whether of compassion or irritation, should be welcomed, recognised, and treated on an absolutely equal basis; because both are ourselves. The tangerine we are eating is me. The mustard greens we are planting are me. We plant with all my heart and mind. we clean this teapot with the kind of attention we would have were we giving the baby Buddha or Jesus a bath. Nothing should be treated more carefully than anything else. In mindfulness, compassion, irritation, mustard green plant, and teapot are all sacred. It is said that God has created man in his own image. But it may be that humankind has created God in the image of humankind.31

9 The Innumerable Methods as Great Vows of Five Periods

The Buddha used innumerable methods to correspond with the level of attainment of his listeners. However, regardless of the particular method, he never deviated from the great perfection. In other words, all his teachings arose from the self nature. Consequently, all methods are equal. It is like the harmony between the leading role and the supporting roles in the Flower Adornment Sūtra. If Buddha is the leading role then all the other Buddhas are 29 Thich Nhat Hanh, The World We Have, Read How You Want Publishers, 2008: 18. 30 J. C. Arnold, Seeking Peace, Canada: Penguin Group Press, 2000: 1. 31 Thich Nhat Hanh, The Miracle of Mindfulness, Beacon Press, 1987:1.

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the supporting roles. When Buddha Amitābha is the leading role then Buddha Vairocana (long life) will be the supporting role. Any Buddha can take the leading role. Harmonious cooperation between the roles is also found among the Bodhisattvas.32 If we regard Avalokiteśvara Bodhisattva as the leading role in our learning of Buddhism, then the all Buddhas and other Bodhisattvas take the supporting roles. If Earth Treasure Bodhisattva takes the leading role then Avalokiteśvara Bodhisattva and the others take the supporting roles. This principle applies to Sūtras above as well. When we choose the Infinite Life Sūtra as our primary Sūtra then all the others become secondary. If we take the Diamond Sūtra as the primary then the Infinite Life Sūtra and the Flower Adornment Sūtra become the secondary. All Bodhisattvas and all Sūtras are equal in nature. Whichever primary method is chosen it is praised as number one. However, saying that a certain method is number one does not mean that the others are less important or effective. If we forget this, then we commit a serious offense which praising oneself and belittling others. Consider the origin of the Visualisation Sūtra said, when Queen Vaidehi (was the wife of the King Bimbisara who a patron of the Buddha) suffered from overwhelming family misfortune, she bitterly said to Buddha Life is filled with suffering. She have wished to live in a world without suffering. Through his supernatural abilities, the Buddha displayed for the Queen all the worlds of all the Buddhas in the universe. She vowed to be born into Buddha Amitābha’s Western Pure Land, the world of ultimate bliss and requested that Buddha taught her how to accomplish this path.33 The Buddha taught her to practise the merit and virtues, explaining that they were the fundamental causes of attaining Buddhahood for the Buddhas of 32 K. Chin & S. Voices, BWCA, Corporate Body of the Buddha Educational Foundation Published, 2002: 37. 33 David Brazier, FBPCAP, new York: Palgrave Macmillan Press, 2002: 172.

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the past, present and future. Therefore, they are a crucial part and foundation of our practise. They are basis of Buddhism and core of our attainment of Buddhahood. To be a virtuous (high moral standards) person, it is necessary for any next steps. In Sūtras, we often see the phrase, good men and good women. That are the requirements for being good, that meeting each of the eleven principles (Cause and Effect) contained in the three conditions (body, speech, mental conduct). Thus, we will see that the requirements are stringent. Good men and good women in the Heaven and Human realms need only meet the first condition. The Earth Treasure Sūtra and the Infinite Life Sūtra, show that there are eleven principles of our lives. Failure to satisfy any one of the principles would prohibit a person from being considered good. Regardless of what the Buddha taught the methods of learning and cultivation or the true reality of life and the universe, all accord with the great Perfection. The eleven principles of the three conditions are likewise perfect in every word.34

III. The Great Vows of Bodhisattva in the Vajracchedikā Sūtra A list of vivid metaphors for impermanence appears in a popular the great vows of the Bodhisattva.

“The vows of Bodhisttvas, they should thus subdue their hearts with the vows, they save all different living beings, those are borne from eggs, wombs, moisture or are borne by transformation; those are with form or without form; those are with thought or without thought; those are not totally with thought or those are not totally without thought to enter, all are enter Nirvā�a without residue and be taken across to extinction. Yet of the immeasurable, boundless

34 Ibid: 2002: 39.

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numbers of living beings thus taken across to extinction, there is actually no living being taken across to extinction. That if Bodhisattvas have mark of self, mark of others, mark of living beings, or until a mark of a life, they are not Bodhisattvas as The Buddha means.”35 “In the Vajracchedikā says, that main practise ideal is: All conditioned phenomena, are like dreams, illusions, bubbles, or shadows; like drops of dew, or flashes of lightning; thusly they should be contemplated” 36

As mentioned by Ajahn Jagaro in his book37, getting to know the mind, Buddhism is primarily concerned with peace. We say that the Buddha was one who was at peace, and that he taught the path to peace. So we feel that Buddhism must have something very, very relevant to share with human beings especially about the path to peace and true happiness. In Buddhist thought we say that “we strive to protect ourselves and to protect others, by protecting ourselves we protect others, by protecting others we protect ourselves.” 38 So, we say, to aim of this path is to create outer harmony and inner peace, the mind is the forerunner to all things. The quality of the mind is that which determines the quality of life, emphasis on the mind. We train the mind so that we begin to understand the mind, and ultimately to liberate it. The Buddha was pointing towards letting go, liberation of the mind, not towards tying up the mind with more concepts, ideas and beliefs. The way of liberating the mind from all concepts, all views, opinions and all belief. The essence of 35 H. Hua, AEVPS, Buddhist Text Translation Society Publications, 1974; 34. 36 Ibid: 191. 37 C. Rocha & M. Barker, BATC, Taylor & Francis: Routlege Published, 2011: 143. 38 A. S. Park & S. L. Nelson, OSWP, Albany: State University of New York Press, 2001: 80.

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mind, and the essence of mind is not a concept, not a view, an opinion, a belief or a thought which bright and wisdom; we are the knowing mind natura, the Buddha-mind. The same in said in the Diamond Sūtra. We know that Buddha’s nature is ultimately pure and subject to neither rebirth nor Nirvā�a , no beings to be liberated, ,no Nirvā�a to be attained. This Sūtra reverts to our own nature in that is popularly abbreviated in the Diamond Sūtra from that the pronounces that is innumerable, this wisdom, this fulfillment or perfection that is the aim of this Dharma transmission is absolutely valuable in its quality. This wisdom is the absolute good itself. Wisdom, its value from the accumulation of value that is overwhelmingly great in quantity, includes that merit and virtue Furthermore, the thought of the number of grains of sand that there would be if there were as many rivers as there were grains of sand in the Ganges. If each of these rivers had at least half as much sand as the Ganges and that these rivers were as numerous as the grains of sand in the Ganges, then the amount of sand would be of a highest grand quantity. There are many worlds as there were grains of sand in all of these rivers put together. Apprehend that each of these worlds were filled with the seven jewels, the most valuable material things that one could offer (gold, silver, aquamarine, red agate, etc.). Then, Subhūti agrees that if anyone those were to present such a gift to the tathāgata (thus come ones), the they have recovered their original wisdom, the Arhats that those negative the cycle of rebirth, and the fully enlightened ones, they would produce immeasurable merit. They apprehend the magnitude of such gift, but its exact quantification exceeds our comprehension. Such a gift is no doubt incomparable.

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Yet, the Buddha continues, if one is to grasp one of the four-line verses in this Dharma teaching, their merit would be immeasurably and infinitely greater. That is to say, the merit unleashed with the transmission of such a verse is infinitely greater than the mathematical sublimity of an incomprehensibly great gift. The implication is clear. The infinite and immeasurable greatness unleashed with a four-line verse is not greater in quantity than the already incomparable greatness of the gift of the seven jewels. The latter gift, in its mathematical sublimity, is already incomparable and hence, it makes no sense to attempt to compare it to something else incomprehensible. One of quality rather than quantity, the quality of the four-line verse is infinitely greater than the incomprehensible quantity of the gift of the seven jewels in pure land of Buddha Amitābha. The Sūtra has more value than an infinite number of infinitely valuable things, the Buddha's dharma presence is the infinite absolute value of nothing and nothing could be farther from the truth. The nothing is absolutely good is infinitely more valuable in minds than an infinite number of things base on forms. This nothing is the good beyond things and from which all things are no longer explained as simply present entities that are replete with their own natures. This nothing is the good by which all things are transformed from being themselves and are returned to their original, non-entity nature. This wisdom does not emerge from within a consideration of things on their own terms. The actualisation of wisdom is the perfection of wisdom, comes through the Diamond, like incisiveness and clarity of the Buddha's Dharma transmission. This perfecting of wisdom comes about through the Diamond is the cutting force of illusion notion.

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In the Nirvā�a is wisdom, like a diamond mind, the place of the transmission or unleashing of the value of this clear and absolutely profound diamond Dharma are in places upon which to focus highest meditation. Diamond was symbols of the Buddha's presence and a sense of refuge. The Diamond Sūtra teaches us to abandon all attachments, unattached is under the spell of entities which made no sense to become attached. There cannot be a Bodhisattvas if there is something discernible as a Bodhisattva. There are no Bodhisattvas are not the fruit of an entitative judgment. Nor is Bodhisattvas discrete quality or property of something for Bodhisattvas those creates the notion of a self. In the same way, if the Sūtra teaches any doctrine, then we would have to say it is the doctrine that motivation of wisdom and compassion itself of all doctrine. In the Sixth Ancestor Hui-neng says the four perceptions is to be beings, not Buddhas. When they are ignorance, Buddhas become beings, when they are awake, beings become Buddhas. Hui-neng also states, non-abiding is to not be attached to behavior of dharmas. Bodhisattvas cannot have wisdom beings if they create the perception of having being. Bodhisattvas have enlightened beings. They are enlightened, when something becomes convinced their own beings, they are taken out of the interdependent and co-originating inter-circulation of life. There is nothing lost the absolute value itself. Everything in its own, an expression of the absolute life dwelling within all living things. True of the individual is not true of the Whole. (samādhi in the Śūra�gama Sūtra) The absolute value of life itself, is unleashed within the Sūtra. That though liberate countless beings, not a single being is liberated, looking for a river and thinks that in finding a river that one has actually found something

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that is intrinsically a river. When the river is not a river, it finally will be a river. Beyond the duality of reality and appearance, beyond an intermediary and Non-Dual Virtuality, the everprogressing dream of life is unleashed. It is a dream without a dreamer and without a first beginning and a last ending. In this way, we can conclude with a latter kind of Sūtra of sorts, namely the famous meditation poem about mountains and streams: “Before Samādhi, the mountains were mountains and the streams were streams. In Samādhi, the mountains were not mountains and the streams were not streams. After Samādhi, the mountains were mountains and the streams were streams again.”39

39 X. Yun & T. Graham, DICDS , Wisdom Publications, 2001: 98.