The Twenty-second Vow

After I become a Buddha, if Bodhisattvas from other Buddha Lands who are reborn in my land should eventually fail to be in the holy position of waiting to attain Buddhahood in their next life, excepted are Bodhisattvas who choose not to be in that position because of their original vows, I would not attain the perfect enlightenment. For the sake of delivering all sentient beings, they don their armor of great vows and develop their roots of virtue. They visit Buddha Lands, train in the Bodhisattva Way, and make offerings to Buddha-Tathagatas [in worlds] in the ten directions. They develop and transform as many sentient beings as the sands of the Ganges, setting them on the Way to the unsurpassed bodhi. If they should not transcend the regular course through the Bodhisattva Grounds, from the first of the 10th bodhisattva stages to the last stage, and Bodhisattvas of Samyak-sambodhi, to attain enlightenment and nirvana quickly and they currently cultivate the virtues of Samantabhadra Bodhisattva. I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment. This vow is meant for the attainment of fruition state by the celestial beings in the West Pure Land.

Bhiksu Dharmakara vows that no matter what their states of practicing are, and even if they just make the initial decision to seek enlightenment, once Bodhisattvas in worlds in ten directions get reborn in the West Pure Land, they will definitely reach the fruition state of Ekajati-prati-buddha Bodhisattva. Ekajati-prati-buddha Bodhisattva means that in the next life, the Bodhisattva will manifest as a Buddha in a certain world. For example, Shakyamuni Buddha comes to our world of Saha to manifest as a Buddha and in his previous life, he is known as Ekajati-prati-buddha Bodhisattva.

In the West Pure Land, Bodhisattvas have two aspirations, one being “forming a Pure Land of one’s own like Amitabha Buddha to benefit sentient beings with whom they have an affinity with”; the other being “abandoning the comfortable perfect living environment and sacrificing the infinite light and lifespan to enter into the worlds of sufferings to help and deliver those sentient beings in affliction.” Therefore, Bhiksu Dharmakara makes this vow in response to those Bodhisattvas who only come to the West Pure Land to study and travel and aspire to go to other worlds to save sentient beings after achieving fruition state.

In this vow, it is said that these Bodhisattvas of the Pure Land will sacrifice everything in the Pure Land due to their original vows and reincarnate into other Buddha’s worlds. In these worlds, they practice Bodhisattvas’ path, make offerings to Buddhas in worlds in ten directions, guide and teach countless sentient beings so that they can abide in the right views of the truth until they become enlightened. Once these great Bodhisattvas from the Pure Land enter into the worlds in ten directions and practice Buddhism, they will achieve enlightenment very quickly, without necessarily following the conventional steps of cultivation for human beings. Buddhism, they can directly attain a certain level among the ten stages of the development of a bodhisattva into a Buddha.

For example, the conventional steps for practicing Bodhisattvas’ Path in our world of Saha follows: wisdom, the 10 necessary activities in the 52 stages of a bodhisattva for the universal welfare of others, the 10 stages of a bodhisattva for transferring merits; and four additional practices, namely, the Stage of Heating Up, the Stage of Standing up at the Peak, the Stage of Patience, and the Stage of Preeminence in the World; and 10 grounds of bodhisattva development into a buddha; Enlightenment and the stage Unsurpassed Enlightenment, which is also called Ekajati-prati-buddha Bodhisattva.

However, when Great Bodhisattvas from the Pure Land practice Buddhism, they are able to advance quickly to bring their pure practice into fulfilment if they do not follow human beings’ step-by-step training. Just like when going to school, it is normal to attend primary school, middle school, and university in order, but some talented children may jump directly from primary school to university. These Bodhisattvas will all follow the example set by Bodhisattva Samantabhadra and praise highly Samantabhadra’s action vows. For example, Avalokitesvara Bodhisattva is the Ekajati-prati-buddha Bodhisattva of the Pure Land, which means after Amitabha Buddha’s Nirvana, Avalokitesvara Bodhisattva will be the successor and become the next Buddha of the Pure Land. And His name will still be Amitabha Buddha. Avalokitesvara Bodhisattva often comes to our world of Saha, becomes the uninvited friend of sentient beings, exhibits thirty-two physical marks, and helps Shakyamuni Buddha spread the true Dharma. No matter which world he travels to in the ten directions, Avalokitesvara Bodhisattva transcends the conventional order of cultivation of the sentient beings in that world, unless he is willing to show how he cultivates according to the conventional order to meet the needs of delivering the sentient beings.

When these Bodhisattvas promote Dharma in different worlds, they will also teach according to the order of practice proclaimed by the Buddhas in these worlds, and will not teach their own methods of cultivation to enlighten sentient beings, unless they encounter disciples with the same roots as themselves. In worlds in the ten directions, all Buddhas preach Buddhist doctrines and practicing methods corresponding to the roots of disciples in these worlds. Bodhisattvas who assist Buddha in teaching and spreading Dharma will never form their own schools that deviate from Buddha’s teachings. If there is such a sect that forms its own system but claims to be preaching Buddhism, it definitely belongs to the heterodox sect that defames Buddhism, because its teachings of doctrines can never be as perfect as Buddha’s. Although it is possible for these heterodox schools to advise sentient beings to be oriented towards goodness, in the process of guiding sentient beings, these schools due to the lack of the right view of emptiness may easily mislead disciples, causing their attachment to phenomena and deviation from the correct way of cultivation. Of course, it is impossible for these schools to liberate sentient beings from reincarnation and to awaken them in time and space. Therefore, no matter how good their roots are or what states of fruition they have achieved in their cultivation, Bodhisattvas will forever be assistants to Buddhas, help spreading Dharma teachings, and protect the true Dharmas proclaimed by Buddhas. In our world, there is only one original teacher of Buddhism, that is, Shakyamuni Buddha.

The Twenty-third Vow and the Twenty-fourth Vow

The Twenty-third Vow: After I become a Buddha, if Bodhisattvas in my land should fail to arrive, by virtue of my spiritual power, in the time of a meal, in innumerable, countless kotis of nayutas of Buddha Lands to make offerings to those Buddhas, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The Twenty-fourth Vow: After I become a Buddha, Bodhisattvas in my land will demonstrate their roots of virtue before Buddhas. If they should fail to manifest at will their intended offerings to their satisfaction, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The 23rd and 24th vows are related to making offerings to the Buddhas, stating that all beings in the Pure Land, every morning in the time of a meal by virtue of the power of the Buddha, can travel to innumerable worlds in ten directions to make offerings to the Buddhas. Moreover, they manifest their intended offerings at will to the Buddhas, and at the same time, these offerings will be accepted and praised by the Buddhas. The time in the Pure Land is different from that in our world. The unfolding and folding of lotus flowers is the length of one day in the Pure Land, whereas one day in the Pure Land is equivalent to the length of one kalpa in our world of Saha. The vow says that “in the time of a meal, Bodhisattvas could visit innumerable, countless kotis of nayutas of Buddha Lands”, illustrating the amazing speed of moving of sentient beings in the Pure Land. If the very thought of visiting innumerable Buddha Lands occurs, one’s physical body arrives simultaneously at that place, this sentient being has attained the reward body of a Buddha. If the sentient being arrives in these places at the same time taking any form at will, the sentient being has attained the Buddha-body of transformation. If all world in the ten directions simultaneously exhibit themselves in the heart of the sentient being, the sentient being has attained the Darma-body of Buddha. By virtue of the power of Amitabha Buddha, sentient beings in the Pure Land can have a perfect command of these three kinds of bodies.

Among the ten great action vows of Bodhisattva Samantabhadra, make expansive offerings is an important method if one wants to go through the Merit Door, especially to make offerings to Buddhas. In the West Pure Land Bodhisattvas’ daily task is to use their divine powers to offer their most beloved things to the countless Buddhas in worlds in the ten directions. Because the Buddhas have achieved perfect merits, representing everything in the Dharma-realm, offering sacrifices to the Buddhas is equivalent to offering sacrifices to all sentient beings, which is no different from transferring the merits to one’s own, to one’s many lives in the process of endless reincarnations. By way of making expansive offerings to Buddhas, one accumulates abundant supplies for seeking Bodhi. In Mahayana scriptures, it is common to see a certain Bodhisattva who has served and offered sacrifices ceaselessly to the Infinite Buddhas. Offering worldly possessions compared with other kinds of offerings is the simplest, yet effective in eliminating the greed and selfishness of sentient beings. But many sentient beings in worlds are poor and have no wealth and no goods to offer to the Buddhas.

Bhiksu Dharmakara makes the vow that when sentient beings in the Pure Land want to offer to the Buddhas, they can manifest at will their intended offerings to their satisfaction and such gifts should appear before them as soon as thought of. Every sentient being in the Pure Land is equally wealthy, therefore in the Pure Land, there is no such a thing as alms-giving or charity, but only a wish to make offerings. This wish arises because the heavenly beings in the Pure Land aspire to have an affinity with the Buddhas and to achieve the same merits as the Buddhas, as well as this is a way in which they show their gratitude towards Buddhas for their Dharma-giving and their devotion to benefit all beings that knows no tiredness. Many Bodhisattvas from the Pure Land come to our world to offer sacrifices to Shakyamuni Buddha, but they will not harbor an idea in their hearts that they are richer than Shakyamuni Buddha’s disciples in the world of Saha, so it is up to them to offer sacrifices to the Buddha. Instead, the wealth of the Pure Land has far-surpassed that of the worlds in ten directions so that celestial beings in the Pure Land not only have no desire for wealth, but also have no notion about wealth. All the rare treasures in worlds in the Ten Directions are found in the Pure Land and the diamonds and gold that everyone likes here in our world are used for laying floors and decorating walls in the Pure Land.

The Twenty-fifth Vow and the Twenty-sixth Vow

The Twenty-fifth Vow: After I become a Buddha, if Bodhisattvas in my land should be unable to expound sarvajna (the overall wisdom-knowledge), I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The Twenty-sixth Vow: After I become a Buddha, if Bodhisattvas in my land should not have the god Narayana’s adamantine body, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

These two vows are made also to show the state of attainment of celestial beings in the Pure Land. All Bodhisattvas have no hindrance in eloquence and are able to speak Sarvajna (Buddha-wisdom; perfect knowledge) and they all have the god Narayana’s adamantine body (the indestructible body of the diamond). This is the goal pursued by practitioners of Buddhism in our world. In the human path, if one wants to achieve this goal, he has to have correct insight or judgement of reality, abandon emotions and desires and practice correct samadhi assiduously until his nadis (channels) have completely transformed. It is only then that this sentient being has been in a position of having the reward body of a Buddha. One who has indestructible body will not suffer from any illness and have command over life and death. In many worlds, even if sentient beings are exempt from reincarnations in the three evil paths, death and diseases still haunt them. In contrast, the heavenly beings in the Pure Land not only enjoy an infinite lifespan, but also they never get sick. It is generally believed in our world that a long life with very painful sickness is not a blessing. The Pure Land is a place where celestial beings can enjoy health and longevity together, spending time blissfully in happiness, ease and comfort. Both the unimpeded eloquence and the indestructible body of Vajra give Bodhisattvas reborn in the West Pure Land the ability to benefit themselves as well as others.

The Twenty-seventh Vow

The Twenty-seventh Vow: After I become a Buddha, all things and beings in my land will be radiant and splendid in extraordinary forms and colors, beyond description. Not even the slightest flaw can be found. If sentient beings in my land, including those with the god-eye, should know and distinguish them all by their names and numbers, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The twenty-seventh vow points out the majestic beauty of the Pure Land. Bhiksu Dharmakara says after He has obtained Bodhi no one should know the limit of the beauty and magnificence of His Land’s ornament. Even if one should possess the divine eye, he would not know and distinguish them by names and numbers. Everything in our world can be classified into a category, such as plants, animals, mountains, rivers, which can be further subdivided into different kinds, for example, plants and animals contain many different kinds and species. If we are willing to take time to make statistical analysis, we are able to get the approximate number of a certain species. It is especially easy to know the number of rare treasures in our world, because there are only one or a few in this world. Nevertheless, all things in the Pure Land are so exquisitely wonderful that the scripture features the description “all things in my land will be radiant and splendid in extraordinary forms and colors, beyond description. Not even the slightest flaw can be found.” It is truly hard to describe the perfection and count the number of various ornaments in the Pure Land. I can’t think of some better words to describe magnificence of the World. Just imagine it in your heart. If we had divyachaksus (celestial eye), we would naturally have discernment for quality and see the origin and development of all items. But the exquisite beauty and the origin of all things in the Pure Land are even beyond the capacity of celestial eye. No one should know and distinguish the beauty and the origin of ornaments in the Pure Land. And the total number of gems and treasures is beyond computation.

From this vow, everyone can see that the West Pure Land boasts wealth and prosperity in worlds in ten directions. In our world of Saha, Shakyamuni Buddha teaches His disciples not to cling to anything out of concern that His disciples might be encumbered by their material desires. He hopes that His disciples can abandon lust and desires to devote themselves wholeheartedly to Buddhist cultivation, therefore, all the possessions allowed to be owned by His constant ordained followers in the Human Path are their eating bowl and three pieces of robes. In contrast, in the West Pure Land, Amitabha Buddha has prepared countless treasures so that His disciples rank first in terms of wealth in worlds in the ten directions. It is no exaggeration to say that these celestial beings in the Pure Land are truly the affluent second generation in worlds in ten directions. What is the reason that these two Buddhas teach and enlighten sentient beings in totally different ways? It is because that in our world, sentient beings have covetous desires and their minds are constantly changing and unpredictable. The insatiability in their hearts gives expression to the external poverty. In order to break His disciples’ bad habit of coveting, Shakyamuni Buddha asks His disciples to practice alms-giving instead of accumulating possessions so as not to cause themselves too much concerns and lots of burdens. However, the celestial beings in the West pure Land have no evil thoughts and no intention to possess properties personally. They have no idea about private property and property of others. What they are constantly thinking about is how to make full use of wealth and their divine powers to accumulate more merits, to benefit and deliver more sentient beings and to make offerings to Buddhas gratefully in order to attain perfect Bodhi. In this situation, all Buddhas will highly praise and give blessings to these beings, wishing them still more wealth and the richer the better.

In this vow, Bhiksu Dharmakara also points out that the form and color of celestial beings and everything in the Pure Land are so splendid and extraordinary that even the slightest flaw cannot be found. In our world, celestial beings are known as very picky about everything being perfect. Bhiksu Dharmakara makes the vow in conformity with the habits of this kind of beings for myriads of things in the Pure Land demonstrate the impeccably unique beauty. I believe that this vow will make countless beings who suffer from obsessive-compulsive disorder for perfection content forever. Maybe due to this vow some celestial beings will widely cultivate merits and virtues, making a resolution to get reborn in the West Pure Land.

The Twenty-eighth Vow

The Twenty-eighth Vow: After I become a Buddha, if Bodhisattvas in my land, including those with a meager store of merits, should fail to know and see in my bodhimanda the innumerable radiant colors of the [bodhi] tree, which is four million lis tall, I would not think that I have completed Buddhahood and I would not attain the perfect Enlightenment.

This vow specifically refers to the trees in the bodhimanda in the Pure Land, which is similar to our Bodhi-trees. There are innumerable trees, each being four million lis in height, visible to all beings there. In some worlds, Sentient beings with no merits cannot see Bodhi-trees. Amitabha Buddha makes an attempt to remedy this limitation in His vow that even those with a meager store of merits can see the radiant colors and noble beauty of these high and imposing trees. Trees in the bodhimanda in the Pure Land are the embodiment of Amitabha Buddha’s infinite light. Seeing this light those in other worlds will have all their illnesses completely eliminated, and initiate an aspiration to seek Anuttara-samyak-sambodhi. They will be eager for the merits and solemnity of all Buddhas. So, the Bodhisattvas of the Pure Land can not only see those towering trees with brilliant colors, but also understand the merits and significance they contain.

In our world, Shakyamuni Buddha sits under a Pippala tree to achieve enlightenment, therefore, this type of trees has been endowed with a special meaning and merits distinguished from other trees, and has been called the “Bodhi Trees”. Nowadays, Buddhist believers often make various bracelets, necklaces, etc. of Bodhi seeds and wear them as a token of blessings and protection. However, due to commercial activities, Bodhi trees no longer specifically refer to a certain type of trees, but there are over a hundred types are called Bodhi trees nowadays.

The Twenty-ninth Vow

The Twenty-ninth Vow: After I become a Buddha, if Bodhisattvas in my land who read, recite, uphold, and expound sutras should fail to acquire eloquence and wisdom, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

Bhiksu Dharmakara in this vow promises that Bodhisattvas in the future if they read, recite, uphold and expound sutras, will not fail to acquire unimpeded eloquence and wisdom. In our world, some Bodhisattvas meet with such regrets and obstructions in spreading Dharma. Some can read and recite sutras but cannot understand them; some can understand the meaning of the sutras, yet they cannot expound them to others due to the language barriers and their own deficiency in language expression. Besides, unimpeded eloquence and wisdom derive not only from the correct comprehension of the sutras but also from assiduous cultivation. But the vow of Bhiksu Dharmakara makes sure that as long as Bodhisattvas in the Pure Land read, recite and uphold Buddhist scriptures, they will acquire eloquence and boundless wisdom. This vow indicates that the wisdom in Buddhist scriptures is inherently existent in one’s own nature, and as long as sentient beings read and recite, they can correspond to and open the gate of their inherent wisdom and widely disseminate this kind of wisdom from within. The perfect fulfilment of the vow enables the Bodhisattvas of the Pure Land to have the convenience and ability to ferry all beings across.

The Thirtieth Vow

The Thirtieth Vow: After I become a Buddha, if Bodhisattvas in my land should have a limit in their eloquence and wisdom, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The vow of Bhiksu Dharmakara is in favor of Bodhisattvas in the Pure Land for performing altruistic actions in other worlds. If it is just for personal ease and comfort, one can just stay in the Pure Land. There is no need for beings to possess eloquence and wisdom. The purpose for having boundless wisdom and unobstructed eloquence is to enable Bodhisattvas to assist Buddhas in spreading Buddhism and universally delivering sentient beings, no matter where these Bodhisattvas travel in worlds in ten directions. If Bodhisattvas have no limit in eloquence and wisdom, they can learn in depth and width the teachings of the Buddhas in worlds in ten directions, and give speeches without obstacles. Therefore, on the surface, the vow is made for the Bodhisattvas of the Pure Land, but in essence, it is also made for benefiting countless sentient beings.

The Thirty-first Vow

The Thirty-first Vow: After I become a Buddha, my land will be so pure that it illuminates and reflects innumerable, countless inconceivable Buddha Lands in the ten directions, like one’s own facial image seen in a clear mirror. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

In this vow, Bhiksu Dharmakara vows that the light in His Pure Land will be so pure and untainted that in it can be seen immeasurable, innumerable, inconceivable Buddhas’ Lands in ten directions. If celestial beings in the Pure Land want to know the living conditions and state of cultivation of beings in other worlds of Buddhas, they do not need to start using their divine powers. They can observe in the light anytime, anywhere, as long as they want to see, as easy and clear as looking at one’s own face in a burnished mirror. The entire land of the West Pure Land is no other than the embodiment of Amitabha Buddha’s merits and light. Buddha’s light is so pure that it has the virtue of such a miraculous effect as forming a world, and we’d better understand and believe this point. In many scriptures of Mahayana Buddhism, while preaching in our world, Shakyamuni Buddha often releases abundant brilliant light, which is so pure that it illuminates and reflects the situation of beings in the other worlds. By virtue of Buddha’s light, disciples in these Dharma assemblies who do not have enough divine powers can see clearly.

Now, with the development of technology, people have mobile phones and computers. On a small display screen, we can watch live broadcast of everything from other countries simultaneously. If the display screen is installed in the ether, a person wishing to see everything in the universe, by virtue of the screen, he can immediately behold everything before his eyes, it would be somewhat similar to seeing the images reflected in the clear light in the Pure Land. However, even if we can see images on the display screen in the vacant space, these images are three-dimensional; and in West Pure Land, the images we see break through the limitations of all dimensions.

The Thirty-second Vow

The Thirty-second Vow: After I become a Buddha, in my land, from the ground to the open sky, there will be palaces, towers, ponds, streams, flowers, and trees. Myriad things in my land will be made of innumerable varieties of treasures and 100,000 kinds of fragrances, and these wonderful adornments will surpass those of gods and humans. As the fragrances suffuse all worlds in the ten directions, Bodhisattvas who smell them will all train in the Buddha Way. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

Bhiksu Dharmakara vows that He will adorn His World with rare jewels and precious stones of dazzling beauty and fragrances. All sentient beings reborn in this world will feel content with wealth and peace and comfort, and furthermore, in this splendid environment they can attain Buddhahood. In the West Pure Land, from the ground to the open sky, there will be palaces, trees and ponds, and myriad things made of innumerable varieties of treasures that are surpassingly beautiful and 100,000 kinds of fragrances that suffuse all worlds in the ten directions. Some Bodhisattvas in other worlds who smell them will vow to attain Buddhahood and all train in the Bodhisattvas’ Way.

There are Buddhist Seven Treasures and various fragrances in our world, but not so much as they are used to build houses or pave the ground. In ancient India, a wealthy man named Anathapindada used gold to pave the ground to buy the estate of Prince Jeta in order to donate the Jetavana to the Buddha which has become a timeless legend in the Buddhist history. And everything in the Pure Land is composed of countless different treasures, and there are a hundred thousand kinds of subtle incredible fragrances. In our world, Bodhisattvas who follow asceticism are detached from everything. For treasures and fragrances, they uphold the principle of detachment, afraid of their inner greed and the consequent obstacles to their cultivation. But in the West Pure Land, fragrances serve as a convenient way that gives rise to the Great Awakening, for sentient beings enjoy them, therefore fragrances in the Pure Land as a way leading to Enlightenment is not to be dispensed with. In worlds in the ten directions, some Buddhas use fragrances to deliver sentient beings. A hundred thousand kinds of subtle fragrances may lead to deep contemplation, to the joy of Dharma, which are extremely rare in worlds in ten directions. In addition, in some worlds, the treasures dazzled with brilliance may provide sentient beings with gratification, comfort and ease.

Bhiksu Dharmakara makes the vow to satisfy those practitioners in the Pure Land who once in their former worlds felt so regretful about the lacking of treasures and fragrances as a means to enlightenment. Moreover, the treasures and fragrances of the Pure Land not only surpass those worlds in the ten directions, but also its fragrances suffuse all worlds. When practitioners read <Buddha Pronounces the Sutra of Amitayus Buddha>, or recite the name of Amitabha Buddha, provided that their six organs of sense are pure enough and they have genuine faith in Amitabha Buddha and His Pure Land, they may smell the fragrances and will all train in the Buddha Way. This vow shows the fulfillment of the wish power of Bhiksu Dharmakara, and the blessings bestowed by Amitabha Buddha.

The Thirty-third Vow

The Thirty-third Vow: After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, all sentient beings touched by my radiance will become gentle in body and mind, filled with pleasure, surpassing gods. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow of Bhiksu Dharmakara accentuates the blessings of His radiant light to give guidance to sentient beings. The vow makes it clear that in innumerable inconceivable Buddha Lands in the ten directions, all sentient beings touched by Amitabha Buddha’s radiance will become gentle in body and mind, filled with pleasure and pacified, surpassing gods. This vow is of great significance to sentient beings. When sentient beings are to be born in the Pure Land of Amitabha with their past karma, the first thing they come into contact with is the light of Amitabha Buddha. It can be said that from the moment of rebirth they have received the blessings and deliverance of Amitabha Buddha’s light. They are immediately purged by the miraculous light and in it they find a haven of peace and tranquility until the flowers bloom and they see the Buddha. With the blessings of Amitabha’s light, sentient beings can feel the ultimate joy in everything at all times.

This brilliant light comes from Amitabha Buddha’s boundless merits and wish power. In a word, a Bodhisattva’s willpower and merits are the source of blissful happiness that makes sentient beings gentle and joyful in hearts when they see, hear and perceive everything. This is also an important foundation of a Bodhisattva’s compassion. Later in the scripture we will hear Shakyamuni Buddha praising the light of merits achieved by Amitabha Buddha. The light’s divine power, its free application and its marvelous effect are all inconceivable. Amitabha Buddha’s light transcends all Buddhas and is known as the “Supreme Light”. We are now in this world of Saha, and as long as we out of true deference value the light of merits of Amitabha Buddha, we will integrate into it, because the light of Amitabha Buddha’s merits illuminates everywhere without obstacles. When we chant the Buddha’s name, we cannot see the light of Amitabha Buddha, because of loads of distractions and defilements in our hearts. Just like a person walking with a lowered head, what he can see is the grass, trees, and stones on the ground, and he will never be able to see the sun in the sky. Likewise, when we chant the Buddha’s name and endeavor to think about everything in the West Pure Land, we still cannot feel the light of Amitabha Buddha, because we are blinded by our habitual defilements of greed, anger, ignorance, arrogance, and doubt, and we are concerned about too many worldly things, similar to the walking person hooked by the grass, trees, and gravels on the ground. Budda says that beings, however, suffocated by their confusion, turn their backs on enlightenment and embrace this world of perceived objects, which makes them unable to feel the blessings of Buddhas and Buddhas’ light of universal illumination.

The Thirty-fourth Vow

The Thirty-fourth Vow: After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, if sentient beings that hear my name should fail to achieve the Bodhisattva Endurance in the Realization of the No Birth of Dharmas and to acquire profound dharanis, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow is about the merits of Bhiksu Dharmakara’s name. Bhiksu Dharmakara vows sentient beings in immeasurable, Buddha worlds in ten directions, after having heard Amitabha Buddha’s name, will acquire endurance with the non-production of dharmas, through the merit arising from that hearing, and will be strong in the knowledge of dharanis. “Endurance in the Realization of the No Birth of Dharmas” refers to the reality of neither being created nor destroyed of all phenomena. The acquirement of the knowledge of dharanis means that sentient beings in worlds in the ten directions are capable of using various skillful and convenient methods to proclaim the ultimate truth of all Dharmas. Chanting the name “Amitabha Buddha” is the most skillful and convenient way for all Buddhas in worlds in the Ten Direction to guide and save sentient beings. This approach is simple yet remarkably beneficial to all beings, for all blessings, enlightenment and guidance, spiritual correspondence, merits-giving, and so on are being contained in this name. Upon hearing this name and realizing the interlinkage with this name, sentient beings can obtain everything that Amitabha Buddha has bestowed upon them in terms of His merits and His level of achievement, just like computer users in possession of the password can open everything stored in the computer. Sentient beings in worlds in the ten directions can have access to the blessings and merits contained in this name when they hear the name of Amitabha Buddha in their own worlds.

The Thirty-fifth Vow

The Thirty-fifth Vow: After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, women who hear my name will have faith and delight, activate the bodhi mind, and tire of their female form. If, after their death, they should be reborn in female form, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow is made for women in immeasurable inconceivable worlds. Bhiksu Dharmakara vows that women who hear His name will have faith and delight, turn their minds towards Bodhi, and tire of their female form. After their death, they will not assume the female form in the next life, even if they do not aspire to get reborn in the Pure Land. In our world of Saha, Theravada Buddhism holds male body in esteem and is of the opinion that male body represents Eight Treasures and male practitioners’ cultivation conditions are better than the female practitioners’. Monthly periods and pregnancy often cause problems or difficulties for females, so some females wish to be men in the next life. Here, Amitabha Buddha makes a vow specifically for females who wish no longer to be women. In the West Pure Land, Avalokitesvara Bodhisattva, due to her compassion for women in the world of Saha, often vows to incarnate into a female form to deliver the sentient beings. Both Bhiksu Dharmakara and Avalokitesvara Bodhisattva are all driven by compassion for the sufferings of women to make their vows. Females in worlds in ten directions can obtain all the blessings and benefits in their own worlds once they hear Amitabha Buddha’s name.

The Thirty-sixth Vow

The Thirty-sixth Vow: After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, multitudes of Bodhisattvas who hear my name, after their death, will be reborn to train in the Brahma way of life until their attainment of Buddhahood. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow is about the merits and blessings of Dharmakara’s Bhiksu’s name for the sake of delivering sentient beings. Bhiksu Dharmakara says, “in innumerable inconceivable Buddha Lands in the ten directions, multitudes of Bodhisattvas who hear my name, after their death, will be reborn to train in the Brahma way of life until their attainment of Buddhahood.” We understand that in the Human Path, Bodhisattvas are often worried about that if their cultivation has not been accomplished in this life, they may forget to practice in the next life and become addicted to secular life. In response to the concerns of sentient beings in worlds in the ten directions, Bhiksu Dharmakara has made this vow. Once they hear the name of Amitabha Buddha, Bodhisattvas can continuously train in the Brahma way in their future lives, as long as conditions permit, until their attainment of Buddhahood. Bodhisattvas in worlds in ten directions can obtain all the blessings and benefits in their own worlds once they hear Amitabha Buddha’s name.

The Thirty-seventh Vow

The Thirty-seventh Vow: After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, humans, gods and sentient beings, who hear my name will prostrate themselves in obeisance and, with faith and delight, train in the Bodhisattva Way, and gods and humans will salute them. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow is also about the merits and blessings of Bhiksu Dharmakara’s name for the sake of delivering sentient beings. Bhiksu Dharmakara says, “in innumerable inconceivable Buddha Lands in the ten directions, sentient beings, who hear my name will prostrate themselves in obeisance and, with faith and delight, train in the Bodhisattva Way, and gods and humans will salute them.” There are several catastrophic events about the large-scale persecution of Buddhism in Chinese history. Many Buddhist monks were killed and temples destroyed. A fellow practitioner once asked, “monks who suffered or died during the trials and tribulations of suppression of Buddhism have also heard of the name Amitabha Buddha but at that time they were not honored by sentient beings.” In fact, if monks shall worship Amitabha Buddha with prostrate reverence and delight, as well as perform the duty of Bodhisattvas, even if they die in the persecutions of Buddhism, they will be honored. According to this vow, all sentient beings in worlds in ten directions can obtain all the blessings and benefits in their own worlds once they hear Amitabha Buddha’s name.

The Thirty-eighth Vow

The Thirty-eighth Vow: After I become a Buddha, gods in my land, by a single thought, will be able to make appear on their bodies garments, which are as wonderful as Buddhas say. If their garments should require sewing, dyeing, or laundering, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow is made for those Bodhisattvas who have been tied down by daily affairs such as clothing, food, shelter and transportation, and do not have enough time to practice. It is also made for all the laboring masses in worlds in the ten directions. In our world, laundry, and cooking are daily tasks for human beings. In ancient China, housewives in families spent their entire lives being engaged in labor such as weaving, tailoring, dyeing, and washing. It is a fact that the perfection of the West Pure Land is beyond the imagination of human beings and the plane attained by Bodhisattvas of Samyak-sambodhi is impossible for the laboring masses to comprehend. The Pure Land composed of various precious stones and treasures seems to have little appeal to the laboring people since they have always been poor and know their place. But just think that they don’t have to do the work of making clothes and cooking, and as quick as thought, they can have newly-produced excellent cloaks, forever free from the labor of weaving, sewing and laundry. This point really gets to them. Some laboring people may be attracted by this vow and find it indescribably wonderful, thus deciding to cut off evil and cultivate goodness in order to get reborn in the West Pure Land to receive the blessings of Amitabha Buddha and achieve the Buddha’s fruit.

The Thirty-ninth Vow

The Thirty-ninth Vow: After I become a Buddha, if the bliss experienced by gods in my land should be inferior to that of bhiksus with no more afflictions to discharge, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow indicates that Bhiksu Dharmakara bestows blessings after His perfection of merits. Every time I hear about Bhiksu Dharmakara’s vows of this kind, I feel that Amitabha Buddha acts as if awarding a bonus wrapped in red paper to assure sentient beings of the attainment of Buddhahood. Bhiksu Dharmakara in this vow says that the happiness enjoyed by the beings of the Pure Land must exceed that of the holy Bhikkhus who have ceased the stream of transmigration in worlds in the ten directions. In the Human Path of the world of Saha, Bhikkhus refer to fully ordained male members of the Buddhist sangha. Those Bhikkhus at the end of passions are known as “the ones ranking the top among humans”, since their desires and vexations have been exhausted therefore, they are called Bhikkhus of Asravaksaya (at the end of defilements or afflictions). Bhikkhus of Asravaksaya often abide in wonderful bliss and tranquil extinction, which is far superior than the happiness enjoyed by humans.

In the previous vows, we see that gods in the Pure Land abide in the heavenly peace second only to the Great Nirvana of Buddhas, which means gods in the Pure Land to the minimum enjoy the happiness of Bodhisattvas of Samyak-sambodhi. But in this vow, it is said that the bliss experienced by gods in the Pure Land shall be superior to that of Bhiksus with no more afflictions to discharge. Because in worlds in the ten directions, living beings are capable of seeing the Arhats of Asravaksaya, but they still cannot see the realm of Buddhas and Bodhisattvas of Samyak-sambodhi in which they play with the supernatural power which is fundamentally immaterial. Even if they see, they cannot truly understand from the external display the inner bliss Buddhas and Bodhisattvas are in.

In this vow, Amitabha Buddha only compares the happiness of the heavenly beings in the Pure Land with that of the holy Bhikkhus, saying that it far exceeds the happiness of the Bhikkhus of Asravaksaya in worlds in ten directions. In our world, some sentient beings are unwilling to achieve the Buddha fruit, but they like the realm attained by the Great Arhats. This vow will also fulfil their wish, prompting them to initiate the idea of getting reborn into the West Pure Land, thereby obtaining the enlightenment of Amitabha Buddha and achieving the Buddha’s fruit.

The Fortieth Vow

The Fortieth Vow: After I become a Buddha, Bodhisattvas in my land who wish to see innumerable splendid, pure Buddha Lands in the ten directions will see them all displayed in the jeweled trees as they wish, like one’s facial image in a clear mirror. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow points out the glorious solemnity and merits of Amitabha’s Land. Bhiksu Dharmakara says that in the Pure Land, sentient beings who wish to see innumerable pure Buddha Lands in the ten directions will see them all, displayed in the jeweled trees as they wish, like one’s facial image in a clear mirror. Jeweled trees can be seen everywhere in the West Pure Land, and equally trees are not rare in our world of Saha, therefore, jeweled trees are good examples to expound the divine wonders. Imagine how cool it would be if we could see worlds in the ten directions above a piece of tree leaf. This vow is similar to the 31st Vow. Such displays are easy to understand for we are now in an era of internet. 3D, 4D videos images, etc. Jeweled trees are the manifestation of Amitabha Buddha’s light. Images of various Worlds are shown in the clear light as Bodhisattvas in the Pure Land wish. It is not an exaggeration to say that the Internet system in the West Pure Land is much more developed than ours. The light does not come from electric power generation; the light is inherently existent, under the control of thoughts.

The Forty-first Vow

The Forty-first Vow: After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should remain incomplete in their faculties, unsightly or deformed until their attainment of Buddhahood, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow stresses the blessings and merits of Amitabha Buddha’s name. Indeed, this name of Amitabha Buddha is the extremely convenient way and the most important means to guide and bless beings to the Pure Land. Therefore, Bhiksu Dharmakara has made several vows concerning the blessings and merits of His Name. In this vow, Bhiksu Dharmakara promises that if sentient beings in other lands who hear His name, they shall never be incomplete in their faculties, unsightly or deformed in their reincarnations until their attainment of Buddhahood. Nowadays, in the Human Path, although our medical technology has become advanced, there are still babies who do not develop well in their mothers’ wombs and are born disabled either physically or intellectually. But Bhiksu Dharmakara on the causal ground makes this vow that once sentient beings hear His name during one lifetime—of course, this hearing is not like hearing someone shouting for discounted goods while you are strolling on the street, since you forget it completely after hearing it, but rather, Amitabha Buddha’s name remains engraved in your heart—then in the following lives before you become a Buddha, you will be blessed without the pain of deformity, such as having crossed eyes, an aslant mouth, an arm or leg missing or low intelligence, etc. Of course, if you are a great Bodhisattva and intentionally shows an image of deformity, that’s another matter.

From this vow, we can see that the supremacy of the name “Amitabha Buddha”. Regardless of whether sentient beings activate a mind to become Buddhas and wish to go to the West Pure Land or not, the first thing they shall do is to imprint the Name deeply in alaya, the foundation consciousness, like a treasure, for the benefits are too great. This vow fully demonstrates the compassion of Bhiksu Dharmakara. Since we have no physical disabilities, and our intelligence and psychology are also normal, we may not feel quite strongly about this vow. However, many sentient beings with congenital deformity or acquired disability lose their self-confidence and survival capability and suffer intensely thereby. When they hear this vow, they cannot help bursting into tears, feeling that they are not forgotten and forsaken by the Buddhas and Bodhisattvas. Amitabha Buddha has on the causal ground made one of his forty-eight vows specifically for them, inspiring them not only to vow to get reborn in the Pure Land, but also to cut off evils and cultivate goodness, and embark on the path of learning and practicing Buddhism to achieve Buddha’s fruits. According to this vow, all Bodhisattvas in worlds in ten directions can obtain all the blessings and the giving of merits and benefits in their own worlds once they hear Amitabha Buddha’s name.

The Forty-second Vow

The Forty-second Vow: After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will all attain the Samadhi of Pure Liberation and abide in it. By a single thought, they will be able to make offerings to innumerable inconceivable Buddha-Bhagavans without losing their samadhi state. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The vow is still made concerning the blessings and merits of the name of Amitabha Buddha. Amitabha Buddha is awarding a bonus wrapped in red paper once again to us. Listen to this vow carefully—multitudes of Bodhisattvas in other lands who hear His name will all attain the Samadhi of Pure Liberation and abide in it. By a single thought, they will be able to make offerings to innumerable inconceivable Buddha-Bhagavans with no confused thoughts, that is, without losing their correct samadhi. This is the state of the Buddha’s nirmanakaya (the Buddha-body of transformation, by which He may take any form at will) obtainable only by hearing the name of Amitabha Buddha.

Some practitioners asked me why they were not endowed with such a power since they also had heard the name of Amitabha Buddha. The reason is that these practitioners are not yet Bodhisattvas who have activated Bodhi mind and have widely performed good deeds and merits. This is also the reason why the Bodhisattvas of the Pure Land come back to this world of Saha through a vow to benefit themselves as well as others may enjoy internally the state of a Buddha, although they themselves have not yet attained the Buddha’s fruit, or even possibly they are only the bodhisattvas of the first of the 10 bodhisattva stages to perfect enlightenment and nirvana, or the Bodhisattvas who have just made the initial decision to seek enlightenment. According to this vow, Bodhisattvas in worlds in ten directions can obtain all the blessings and the giving of merits and benefits in their own worlds once they hear Amitabha Buddha’s name.

The Forty-third Vow

The Forty-third Vow: After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will, after their death, be reborn into a noble family. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The vow is still made concerning the blessings and merits of the name of Amitabha Buddha. This vow promises that multitudes of Bodhisattvas in other lands who hear the name of Amitabha Buddha will, after their death, be reborn into a noble family. In our world, people are not sure about which path of reincarnation to take, period of experience between death and rebirth, a stage varying from seven to 49 days, when the karma-body will certainly be reborn). In <The Shurangama Sutra>, and will be certain to be born in the heavens; when they are ruled entirely by emotion, they sink into the Unrelenting Hell. In other words, passion and evil karma cause sentient beings to fall into the three evil paths of delusions. Even they reincarnate back into the Human Path again, they may still be born in remote and wilderness areas, unable to hear Buddhism, spending their lifetime in struggling to survive.

Bhiksu Dharmakara promises in this vow that multitudes of Bodhisattvas in other lands who hear His name will, after their death, be reborn into a noble family in the next life. Here, the noble family of course does not belong to the three evil paths. Born in a prestigious family, one is endowed with good education besides good food, clothing and living environment. This is also one of the reasons why some sentient beings are willing to recite the name of Amitabha Buddha. This vow on the surface seems to have nothing to do with practicing Buddhism. It is somewhat like the vow made by Avalokitesvara Bodhisattva to give response to every prayer. However, on second thoughts, the blessings of this Name go far beyond. Since if one is born into a noble family, he may have more opportunities to encounter Buddhism, to learn and to practice Buddhism. life and learning environment, they don’t have to worry about clothing, food, shelter, transportation, and survival, but spend time in thinking about the meaning of life and the reality of all phenomena. According to this vow, Bodhisattvas in worlds in ten directions can obtain all the blessings and the giving of merits and benefits in their own worlds once they hear Amitabha Buddha’s name.

The Forty-fourth Vow

The Forty-fourth Vow: After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will, with delight and exuberance, train in the Bodhisattva Way and fully develop their roots of virtue. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The vow is still made concerning the blessings and merits of the name of Amitabha Buddha. The vow says that Bodhisattvas in other lands who hear Amitabha Buddha’s name will, with delight and exuberance, train in the Bodhisattva Way and fully develop their roots of virtue. Indeed, many Great Bodhisattvas in worlds in the ten directions, upon hearing the name of Amitabha Buddha and comprehending His divine power and meritorious deeds, almost all of them will make a vow, hoping that they can become Buddhas as soon as possible, perfecting their merits and forming their own pure lands for sentient beings with whom they have an affinity. According to this vow, Bodhisattvas in worlds in ten directions can obtain all the blessings and the giving of merits and benefits in their own worlds once they hear Amitabha Buddha’s name.

The Forty-fifth Vow

The Forty-fifth Vow: After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will all attain the Samadhi of Universal Equality and abide in it until their attainment of Buddhahood. They will constantly see innumerable inconceivable Buddhas. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The vow is still made concerning the blessings and merits of the name of Amitabha Buddha. This vow says that Bodhisattvas in other lands who hear Amitabha Buddha’s name will all attain the Samadhi of Universal Equality and abide in it until their attainment of Buddhahood. They will constantly see innumerable inconceivable Buddhas in this Samadhi. The Samadhi of Universal Equality is the state of all things or phenomena are equal. Bodhisattvas in other lands who hear Amitabha Buddha’s name will, by the aid of the blessings of the Name, though they have not yet attained the fruits of Buddhahood, all attain the Samadhi of Universal Equality and abide in this correct Samadhi of the light shining across all directions equally until their attainment of Buddhahood. They will constantly see innumerable inconceivable Buddhas in this Samadhi, which provides great convenience for Bodhisattvas to learn Buddhism, offer sacrifices to Buddhas and to deliver sentient beings in worlds in the ten directions. This Samadhi is a kind of correct Samadhi that can benefit themselves as well as others. According to this vow, Bodhisattvas in worlds in ten directions can obtain all the blessings and the giving of merits and benefits in their own worlds once they hear Amitabha Buddha’s name.

The Forty-sixth Vow

The Forty-sixth Vow: After I become a Buddha, Bodhisattvas in my land will hear the Dharma according to their wishes and preferences. If this should not come true, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

This vow is made for the Bodhisattvas in the Pure Land who wish to hear the teachings of Dharma. The Bodhisattvas who are born in the Pure Land should hear, as quick as thought, such a teaching of the Dharma of various levels appropriate to their roots as they prefer to hear. In our world of Saha, the practitioners have to travel places to seek for the guidance from a wise teacher, and more often than not, they may not be able to see true teachers who know their roots, whereas in the Pure Land, everything is preaching Dharma according to their wishes and preferences. When Bodhisattvas prefer not to listen, they will no longer be disturbed, for all sounds will become naturally inaudible. It is at their option to choose to listen to Dharma-teaching or not. Moreover, if the Bodhisattvas of the Pure Land want to hear the teachings of Buddhas in the other worlds, they are capable of listening to their teachings as they wish. Amitabha Buddha is taking into consideration the needs of Bodhisattvas in the Pure Land to learn and practice Dharma and to spread the Dharma and benefit sentient beings in all directions. Amitabha Buddha plans with utmost meticulousness and thoughtfulness.

The Forty-seventh Vow and the Forty-eighth Vow

The Forty-seventh Vow: After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should not soon attain [avinivartaniya] the spiritual level of no regress, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

The Forty-eighth Vow: After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should not achieve the first, second, or third of the Three Endurances in the Dharma, and thus fail to attain the level of no regress from the Buddha Dharma, I would not think that I have completed Buddhahood and I would not attain the perfect enlightenment.

Bhiksu Dharmakara makes these two vows still concerning the blessings and merits of the name of Amitabha Buddha. In view of some Bodhisattvas in other worlds not having enough supernatural power to see Amitabha Buddha but only having ability to hear His name, Bhiksu Dharmakara makes a vow—as long as they hear His name, these Bodhisattvas will be blessed with merits. The 47th vow says if multitudes of Bodhisattvas in other lands who hear Amitabha Buddha’s name, they shall soon attain [avinivartaniya] the spiritual level of no regress on the Bodhi Path. The Bodhi Path here, on the one hand, refers to the Bodhi mind to achieve Anuttara-samyak-sambodhi; on the other, it refers to the state and level of cultivation. In our world of Saha, Buddhist practitioners possibly retreat back from the goal of attaining perfect Enlightenment when they encounter an environmental cause. They turn back from the level of cultivation they attained and lose Bodhi mind. In view of this, Amitabha Buddha makes the vow for Bodhisattvas in worlds in the ten directions. The 48th Vow empathizes that if multitudes of Bodhisattvas in other lands who hear Amitabha Buddha’s name shall achieve the first, second, or third of the Three Endurances in the Dharma.

What is the meaning of Endurance in Buddhism? According to vol.11 of <On the Explanation of Mahayana Buddhism>, endurance means abiding in dharmas with wisdom, that is, abiding peacefully everywhere with wisdom. In our world of Saha, Bodhisattvas who follow the Bodhi Path and attain the first, the second and the third stages of Mahayana Bodhisattva development, are said to achieve the first of the Three Endurances in the Dharma, that is, Faith Endurance; achieve the second of the Three Endurances in the Dharma, that is, Obedience Endurance, which means going with the stream to nirvana; to achieve the third of the Three Endurances in the Dharma, that is, Endurance of Holding to Belief in No Rebirth, a state of no thoughts arising. Those who attain the tenth stage of development, are said to achieve the Endurance of Nirvana—the wonderful Fruit of Bodhi. Faith Endurance, Obedience Endurance and Endurance of Holding to Belief in No Rebirth are called “Three Endurances”.

In Human Path, despite the fact that many Bodhisattvas are truly zealous in practicing as if rescuing their heads from burning, they regress repeatedly and even lose heart in pursuing the Way when the resisting causes occur. multitudes of Bodhisattvas in other lands who hear His name shall achieve the first, second, or third of the Three Endurances in the Dharma and they shall never withdraw and turn back from any positions attained. Now we have heard the Name of Amitabha Buddha yet many of us do not feel that we have instantly attained the Three Endurances. It is just because the illusions in our world of Saha seem to be appallingly real. Besides, we are bound tightly by our bad habituation to defilements, such as, killing, stealing, and adultery. We are just like soldiers fighting on the battlefield. The horn of victory has sounded, but due to prolonged exposure to battle, we are exhausted both physically and mentally to the extreme. Covered with thick mud and stains, we will, for a long time, act as if in a trance. Traces of war still remain—we dream about battle scenes, too scared to feel the joy and ease of victory. Before the mud and stains are washed away, we have forgotten our original nature, but a vague feeling has been arising in our hearts that something fast asleep is about to awake. We feel bars of warm sunlight penetrating everything and flooding in our hearts. As long as we firmly believe that we hear the Name of Amitabha Buddha, the light of the Name will shine into the depths of our hearts. Following Shakyamuni Buddha’s teachings in pursuing the Bodhisattva path, and with the blessing of the merits of the two Buddhas, we will eventually achieve one, two, and three degrees of Endurance, attaining the fruit of the Bodhi path. According to these two vows, Bodhisattvas in worlds in ten directions can obtain all the blessings and the giving of merits and benefits in their own worlds once they hear Amitabha Buddha’s name.

All vows from the 41st to 48th vow, except the 46th vow, are concerned with the fact that Bodhisattvas in worlds in ten directions who hear Amitabha Buddha’s name can obtain all the blessings and the giving of merits and benefits. Indeed, whether chanting vocally or reciting silently a Buddha’s name in one’s heart shall be the most convenient and simplest way for sentient beings in worlds in the ten directions to practice Buddhism. Many sentient beings don’t think they will be able to comprehend the level of a Buddha’s attainment and His meritorious achievements, nor will they be able to visualize every blade of leaf and grass in the Pure Land, but reciting the name of Buddha is relatively simple. Moreover, it is one of Bhiksu Dharmakara’s great vows to make all Buddhas in worlds in the ten directions laud His name. Even if many beings in their worlds do not have divine powers to see Amitabha Buddha they can definitely hear His name through the introduction of their Buddhas in their own worlds. Bhiksu Dharmakara connects His blessings and merits with His name. By doing so, He not only fulfills the purpose of establishing a close affinity with sentient beings, who will receive His guidance and get reborn in the Pure Land successfully, but also in the light of his vow made on the causal ground bestows His blessings and merits on Bodhisattvas in worlds in the ten directions wherever they are once they hear Amitabha Buddha’s name, which is equal to being enveloped in His brilliant blessed light. Therefore, this Name is an important code for sentient beings to be reborn in the West Pure Land, as well as a great support for Bodhisattvas in worlds in the Ten Directions on the Bodhi path.

We are now in the period of degeneration of the dharma of Shakyamuni Buddha, in which the true teaching has fallen into decay and is threatened with extinction. We can only hear of the name and deeds of Amitabha Buddha through Buddhist scriptures. Due to the benefits of the Name of Amitabha Buddha and the convenient way of practicing, in Mahayana Buddhism, the Pure Land Sect taking chanting the Name of Amitabha as the main practicing method has been gradually formed. There are several practicing methods in the Pure Land Sect, such as chanting the name of Amitabha Buddha, contemplating the image of Amitabha and repeating His name, and meditating on Absolute Reality of Buddha, etc. Besides chanting the Name of Amitabha Buddha, practitioners of Pure Land Sect are devoted to cutting off evil and cultivating goodness, having riddance of delusions and entering into Buddha-truth, calming down the illusion mind and discursive thoughts by practicing Dhyana-samadhi, and at the same time making a vow to be reborn in the West Pure Land. For whichever sect, as long as it belongs to Mahayana Buddhism, the right view of the nature of the void (the Bhutatathata) is essential, without which sentient beings are destined to get lost on the path of cultivation. Without the right view of the nature of the void, practitioners cannot have a true understanding of and receive in their hearts all the blessings from Amitabha Buddha; without the right view of the nature of the void, sentient beings are not able to cut off evil and have riddance of delusions by virtue of chanting the Name of Amitabha Buddha.

Some practitioners throughout their lives had been chanting the Name of Amitabha Buddha, yet during the Antarabhava (an interval or intermediate period of experience between death and rebirth), they focused their attention on something else, such as quarreling with the vendors while buying groceries, and totally forgetting about chanting the Name and their wish to get reborn in the Pure Land. The reason is that when the person is affected by an environmental cause, his habitual thoughts and passions for quarreling over trifles recur, whereas his power of illumination, samadhibala and wisdom are absent. Furthermore, if practitioners of Pure Land Sect do not have the right view of the Bhutatathata, how can they meditate on Absolute Reality of Buddha?

In <The Shurangama Sutra>, Twenty-Five Sages rose up to share by what expedient they entered Samadhi and how they broke through to enlightenment. Twenty-four methods are denied by the Bodhisattva Manjusri, including the Dharma-Prince Great Strength’s method of gathering in the six faculties while continuously maintaining a pure mindfulness of the Buddha. These 24 methods, of course, can lead sentient beings to awakening. What the Dharma-Prince Manjusri wants to do is to pick out the best method for the majority to break through to enlightenment in our world of Saha. In comparison, Avalokitesvara Bodhisattvas’ method of attaining enlightenment by means of hearing faculty has won the title of the best method, for our hearing faculty is genuinely perfect. For example, the eyes can’t see through objects that are solid, but sounds are heard close by and from afar, and even walls may fail in blocking them. So, we often say walls have ears—beware of eavesdroppers! This method is the most accessible, for auxiliary causes for practicing, such as, sounds and silence, are always there. Before many people adopt this method, they may choose Mahasthamaprapta’s (the Dharma-Prince Great Strength) method of chanting the name of Buddha as one of the essential and wonderful methods for cultivating calmness during the initial stage if their minds are too discursive. In fact, for Bodhisattvas who have already attained correct views and correct Samadhi, they can see the nature of void everywhere. Both movement and stillness are in the non-tainted state of Dharma-nature. All Dharmas can serve as a way of practice. So, practitioners of late stage choose to simultaneously practice Zen with Pure Land, or Esoteric sect with Pure Land. With the comprehension of the supreme truth of Buddhism, and the reality of all phenomena, one becomes a practitioner of meditating on Absolute Reality of Buddha on the Bodhisattva vehicle.

The above part of scripture centers on Bhiksu Dharmakara’s 48 Great Vows to formulate the West Pure Land. After reading the forty-eight vows of Bhiksu Dharmakara, we can see that each of his vows is made for the well-being and the realization of the Path of all sentient beings in worlds in the ten directions, which fully demonstrates the great mercy and compassion of this Bodhisattva. In fact, to summarize all 48 vows into one vow, Bhiksu Dharmakara, like all Buddhas, just wishes every sentient being can enjoy infinite peace and joy through their faculties of sight, hearing, awareness and perception and realize the wondrous Dharma and attains anuttara-samyak-sambodhi in peace and comfort. If this Land of Ultimate Bliss could be formed as desired it would be the supreme bodhimanda that all practitioners of Buddhism in worlds in the Ten Directions World dream of. It is a true blessing for those who suffer in all worlds. What is worth celebrating is that Amitabha Buddha has successfully formed the West Pure Land of Ultimate Bliss.

The Great Vows in Verse

The Buddha told Ananda, “After the bhiksu Dharmakara finished declaring his vows, he spoke in verse: Making vows to transcend the world, I will definitely attain the unsurpassed bodhi. If my vows are not fulfilled, I swear not to attain samyak-sambodhi. If I am not a great almsgiver who, For innumerable kalpas, universally relieves all those in poverty and suffering, I vow not to attain samyak-sambodhi. After I attain Buddha bodhi, My renown will spread [to worlds] in the ten directions. If there are those who never hear my name, I vow not to attain samyak-sambodhi. Leaving behind desires and keeping the right mindfulness, I will train in the Brahma way of life with pure wisdom. Resolved to attain the unsurpassed bodhi, I will become the teacher to gods and humans. I will display vast radiance with my spiritual power, Universally illuminating innumerable lands, To dispel the darkness of the three afflictions And rescue those in tribulations. I will open their wisdom-eye And dispel the darkness of their blindness. I will close the evil life-paths And open the door to the good life-paths. When my meritorious work is completed, My awesome radiance will shine in the ten directions. The double luminosity of the sun and the moon will be eclipsed And the light of the skies will be withdrawn. I open the Dharma store to the multitudes And lavish upon them the treasure of merits. In the midst of the multitudes, I expound the Dharma with the lion’s roar. I make offerings to all Buddhas, Fully developing my roots of virtue. I wish to unfold my wisdom in full, To become the hero in the Three Realms, Like the Buddha, whose immeasurable wisdom Penetrates everything everywhere. I wish that the power of my merit May equal that of the Supreme Honored One. If my vows are to bear fruit, The Thousandfold World will be moved, And gods in the open sky Will shower splendid flowers.”

The Buddha told Ananda, “As soon as the bhiksu spoke these stanzas, the earth quaked in six different ways, and the sky rained wonderful flowers down upon him. Music sprang up in the sky, praising, ‘He will definitely attain anuttara-samyak-sambodhi.’ Then the bhiksu Dharmakara completely fulfilled these great vows. Truly he transcended the world, for he deeply delighted in nirvana.”

Let me first translate this part of the scripture into vernacular Chinese. The Buddha told Ananda that at that time, after reciting his great vows one by one in front of the public, bhiksu Dharmakara summarized them in verse: I make vows to form a sublime Pure Land that transcends all worlds and I will definitely attain the unsurpassed bodhi. If my vows are not fulfilled, I would not think that I have completed Buddhahood and I swear not to enjoy great nirvana alone. For innumerable kalpas, if I am not a great almsgiver who, universally relieves all those in poverty and suffering, I would not think that I have completed Buddhahood. After I attain Buddhahood, the renown of my world will spread to worlds in the ten directions. If there is only one world that never hears the name of my world, I would not think that I have completed Buddhahood. In time to come, leaving behind desires and bad habits, I will keep the right mindfulness to deeply reflect on my every thought and action. Resolved to attain the unsurpassed bodhi, I will train in the Brahma way of life to purify the six roots and become the teacher to gods and humans. All beings wishing to put an end to reincarnations may take refuge in me. I will display vast radiance with my spiritual power, universally illuminating innumerable lands, to dispel the darkness of the three woeful Paths of afflictions and rescue those in tribulations. I will open the wisdom-eye of sentient beings and driving away the darkness of their blindness after removing their confusion and desperation. I will close the evil life-paths and open the door to the good things and good fruit. When my meritorious work is completed and every vow fulfilled, my awesome radiance will shine in the ten directions, not inferior to the double luminosity of the sun and the moon and the light of the skies will be withdrawn. I open the store of the original nature to the multitudes and equally lavish upon them the treasure of my merits. In the midst of the multitudes, I expound the Dharma of all things in their real aspect with the lion-voice of Buddhas. I will make offerings to all Buddhas in the ten directions of the past, present and future, fully developing my roots of virtue. I wish to perfect my wisdom and fulfil all my vows to become the hero in the Three Realms. I wish that, like Buddhas, whose immeasurable wisdom penetrate everything and whose light illuminates everywhere, the power of my merits may equal that of the World Sovereign King Buddha. If my vows are to bear fruit and my words are true and not false, a great chiliocosm will be moved, and gods in the open sky who hear my vows made in all sincerity will shower splendid flowers.

The Buddha told Ananda that at that time as soon as the bhiksu Dharmakara spoke these stanzas, the earth quaked in six different ways, and a shower of flowers descend on the hosts of gods. Music sprang up in the sky, and there is a voice of admiration, “Thou wilt be a Buddha in the world.” So, from that time on, as he said, the Bhiksu Dharmakara utterly devotes himself to practicing the Bodhisattva’s path without complaint or regret, fulfilling every great wish he has made. To avoid all these to be mere talk, he works for the maturity of causes and conditions for each of his vows. Devoid of worldly pleasures, he has quieted passions. Truly he transcends the world, and deeply delights in tranquil extinction, until he fulfills all his great wishes and achieves the Buddha’s fruit.

The verse above is an aphoristic conclusion of Bhiksu Dharmakara’s 48 great vows. Lines are simple and you can know them right off. There is no need for further explanation sentence by sentence. In short, Bhiksu Dharmakara expresses verbally that he will surely fulfill every great vow and form the Pure Land that can bring endless benefits to sentient beings in the ten directions. And he hopes that dragons and devas as the guardians of Dharma, Buddhas and Bodhisattvas present, if they hear his sincere words and the great vows he has made, will be moved, and the sky rains wonderful flowers down on him. Here, Bhiksu Dharmakara hopes that dragons and devas as the guardians of Dharma, Buddhas and Bodhisattvas present will be moved and sing high praise for him, in the expectation that they bear witness to his vows made that day, and in the future, they can supervise and urge him not to give up his vows in the face of obstacles and hardships.

We often post text and videos online now, hoping to get likes and attention from others. But what exactly do we post? Will it be a sensational rumor that catches people’s attention, or hearsay gossip, or a video that evokes evil thoughts and leads people astray? Will you engage in cyber violence against things you don’t even know or people you are not familiar with? Be fully aware of our thoughts and actions when posting videos and threads online, and see if we are performing good deeds and cultivating merits and virtues, or accumulating evil karma. It is necessary for us to reflect upon what we really crave for when we pay attention to the numbers of likes and follows from others. When we like and follow something or someone, what we do on line is to click the mouse and give them a small red heart. Now let’s take a look at how dragons and devas as the guardians of Dharma show their “likes and follows” on a grand scale. As soon as Bhiksu Dharmakara spoke these stanzas, the earth quaked in six different ways: clacking, roaring, thundering, shaking, rising, upsurging; and the sky rained wonderful flowers down upon the assembly. Music sprang up in the sky, applauding, “He will definitely attain anuttara-samyak-sambodhi.” This exclamation is the prophecy of Buddhas bestowed on Bhiksu Dharmakara, as well as the affirmation and protection of dragons and devas as the guardians of Dharma. In the three-dimensional space and time of humanity, such a grandeur scene of showing “likes and follows” is hard to see. But once a person verily makes a vow for the benefits of all living beings and for the world and he/she is motivated by such a clear goal and a firm will to accomplish it, the person definitely will strike a responsive chord in the hearts of all sentient beings, no matter how vulnerable or insignificant his/her life as a human being is. His/her heart will be filled with a shower of flowers. We are currently listening to <Buddha Pronounces the Sutra of Amitayus Buddha>, shall we also in silence send our little red hearts to Bhiksu Dharmakara to show our delight, admiration, and attention to the Hero?

However, in our world, making a vow is easy, but precious and rare are Bodhisattvas who can maintain a sustained motivation and non-stop zeal in fulfilling the vow. I once heard of a person who made some money from doing business and wanted to do something practical for the people in his hometown, so he gave a house to each family in the village. Instead of showing gratitude towards him, they complained that since the boss had earned so much money, he had no reason to give the houses so small, or that the decoration was not what they wanted. I don’t know what the boss thinks in his heart. I believe all sorts of feelings well up in those people ‘s mind who are willing to give and to do good deeds for others when they hear about this incident and they may even not want to do good deeds anymore. Scamming incidents reported in the news are typical examples of taking advantage of other people’s kindness to do evil. Perhaps the scammers lead a poverty-stricken life or they are in need of money to tide over. So, people often express their laments, “A wretched person must have hateful aspects; a detestable person must have bitter past. We feel sad for their misfortune; yet angry for their submission to human weaknesses.” For whatever reason the evil cheat the kind and commit various bad deeds, these behaviors of cruelty, avarice, deception often make Bodhisattvas who newly initiate altruistic intentions lose the motivation and enthusiasm, and even become tired of doing good deeds, feeling that sentient beings are not worth their dedicated efforts. If Bodhisattvas on the Path are disappointed with sentient beings and this world, they are actually frustrated by the desires and habits of sentient beings as well as their own. How can Bodhisattvas be protected from being hurt by desires and habits of sentient beings while doing good deeds and how can they stay motivated and keep enthusiasm?

When Bodhisattvas engage in altruistic actions, they should adhere to “The Three Voids” mentioned by the Buddha in <The Diamond Sutra>: the void of self, the void of good deeds, and the void of the beneficiary. Don’t expect anything in return from sentient beings—be it repayment, understanding, gratefulness or even saying a thank-you. And you shall understand sentient beings’ habits and desires, for example, if you want to protect wild animals, such as tigers, you’d better know first that though it is familiar with you, it will give full play to its tiger’s disposition one day to eat people if they are truly hungry. If you are eaten up by a tiger, you will not be disappointed with the tiger, because you will think it is most careless of you for you do not protect yourself well. Likewise, other animal protectors will not regard tigers as enemies, thinking that tigers and this world are irredeemable. The same applies to people. We do not bother to take offence at tigers, but we may not be so tolerant of humans. It’s because we have expectations and requirements for people and for our peers. We hope he can be as kind and selfless as us, knowing what gratitude, sympathy and understanding is. That is the reason why when we benefit our fellow beings, if we are not acknowledged, or paid the respect that we deserve, we will feel lost, depressed, and even lose the altruistic passion on the Bodhisattvas’ Path.

Secondly, when Bodhisattvas engage in altruistic activities, they must first cut off evil and cultivate goodness. To start with, they must remove their own desires and bad habits, ignorance, and uphold shilas, such as refrain from taking life, stealing, adultery and telling lies in order to attain correct Samadhi. With correct Samadhi one can stop instinctual discrimination and the feeling of being hurt. Otherwise, even if you do not anticipate any returns, sentient beings have requirements and expectation of you. If you do not have Shamatha and Samadhibala, you will be dragged into a state of exhaustion by the people and things you care about. Originally Bodhisattvas want to save sentient beings, but they are eventually drawn into the hell—this is the situation Bodhisattvas have to guard against.

There was once a female senior fellow practitioner who immediately after having made the first bucket of gold of her life bought her single mom a luxuriously decorated house. After a few days of happiness, her mother got upset because the house was too big and cleaning the house became a tiresome job. Her mom had mysophobia, absolutely intolerant of the house being unsanitary, so she got a cleaner paid by the hour to clean the house regularly. But after some time, her mother became unhappy again. The house was big and she felt extremely lonely, so she spent time in looking forward to her daughter’s coming back home every day, hoping she can make phone calls every day. Originally, she worked in another city, but later on she decided to quit her job and went home to accompany her mother. Accompanied by the daughter, the mother’s mood took a turn for the better, but she began to fall ill every now and then. So, she took her mother to see famous doctors all the time. She felt very tired and complained to me, “Why is it so difficult to be a filial daughter and to repay for the love and care given her since her childhood? My mother is now clinging to me like a child, and her temperament becomes extremely eccentric, picky, stingy, nagging, and often afraid of death.” upset and restless. What should I do in such a dilemma? Witnessing her mother’s various desires and habits, she can’t help but argue with her mother sometimes and easily got angry over trivial things. This goes against her original intention of going home to accompany her mother and giving happiness to her mom. She said, “I want to find a nanny to accompany my mother, but I often hear about the cases of nannies’ ill-treatment of the elderly. The idea of handing over my mom to a nanny makes me feel ill at ease, and besides, my mother is unwilling to hire a nanny. My mother’s life was not easy, and I don’t regret giving up my career and entertainment to come back and accompany her. I hope she will have a blessed senectitude, and I have done everything I can to make my mother happy. However, my mother is held up by worries and afflictions. Every day she opens her eyes and begin to fuss about nothing, never satisfied with her life. I am now exhausted both physically and mentally having little sleep and severe hair loss. If this continues, I should also collapse. When I leave my mother I get really concerned about my mother, and when I stay with my mother I get upset and restless. What should I do in such a dilemma?”

I tell her that the origin of human worries lies in habits and desires, ignorance and lack of wisdom. The happiness acquired by relying on external conditions is always changing, and will not last long. I suggest that she teach her mother to recite the name of Amitabha Buddha. If her mother has something to depend and rest upon, and to pursue, she will not rely more and more on her daughter. When there is a ray of hope, there will be light in her heart; otherwise, as she gets older and older, coupled with a lot of medical problems, she suffers a sense of dread and powerlessness. Even if you quit your job, accompanying her all day long, you will not be able to make her happy with your filial piety. What you shall do is to abide in the Bodhisattva path and persist in practicing to gain Samadhibala to some extent. If you are in a situation that every bit of your mother’s bitterness and joy affects you because you care about her, it means that on the Path of Bodhi, you are constantly distracted by the external conditions and if this continues, you will definitely collapse one day. Similarly, even if you do not anticipate any returns when you render help to others, due to the fact that you are still affected by the power of bad habits of these sentient beings, you will be dragged into the abyss of afflictions by the people and things you care about. So, I would highlight the importance again that even if Bodhisattvas do not ask for returns for their devoted efforts, in order not to be beaten by the desires and habits of sentient beings, it is necessary for Bodhisattvas to constantly cultivate their Samadhibala.

Thirdly, <The Diamond Sutra> states that to cultivate all good dharmas with no attachment to all phenomena is to attain Anuttarasamyaksambodhi. In <Buddha Pronounces the Sutra of Amitayus Buddha>, it is also stated that Buddhas despite their vows to save sentient beings often abide in a state of Samadhi of the void, formlessness and inactivity. However, in the face of sentient beings’ extreme bad habits and desires, Bodhisattvas before their attainment of Buddhahood will get hurt just by defining what is good vs. evil, or righteousness vs. wickedness. Bodhisattvas will undergo countless trials in the long and arduous process of fulfilling their original vows and cultivating all good dharmas. They follow the repeated pattern of “fail and start all over again” and never give up their original great vows and never stop doing good deeds until they fulfil their vows and attain the perfect Buddha’s fruit. For innumerable kalpas they persistently practice the Bodhisattva path.

For example, when Avalokitesvara Bodhisattva was practicing the Bodhisattva path on the causal ground, there was a person saying that his mother was seriously ill and needed the Bodhisattva’s one eye to save her life. Since the Bodhisattva had made the great vow of “Being Responsive to Every Request”, Avalokitesvara Bodhisattva gave him one of her eyes. But the person complained that he asked for the left eye, but the Bodhisattva gave the right eye to him, saying how could a Bodhisattva make such a low-level mistake? Then he threw that eye onto the ground and crushed it with his foot. Avalokitesvara Bodhisattva’s heart instantly broke into millions of pieces due to disappointment and sadness towards sentient beings, and she had to start from scratch the cultivation. Later, she regenerated One Thousand Hands and One Thousand Eyes, hoping to use them to observe the needs of sentient beings and help them. Of course, this was an extreme case. Avalokitesvara Bodhisattva already had attained a very high level of cultivation when giving the eye and the wound did not hurt or bleed. But just consider how precious the eyes can be to a living being. When you give your most precious things to others, will you feel sad and disappointed with the person who repays you with complaints and holds your most precious things so cheap? In truth, now, Buddhas and Bodhisattvas in our world bestow Dharma teachings containing wisdom attained through kalpas of practicing the Bodhisattva path and experiencing all the hardships. They do not hesitate to preach Dharma to the sentient beings in worlds in the ten directions who are still in reincarnations. However, many sentient beings, due to their ignorance, leave these teachings in the basket, like the one who treats the eye of Avalokitesvara Bodhisattva. A Great Bodhisattva like Avalokitesvara who has attained both high-level cultivation and insight is ultimately frustrated by the selfish, merciless sentient beings that know no bottom line. Due to a trace of sadness arising in the heart of Bodhisattva Avalokitesvara when she is about to fulfil her great vow, she has to start from the beginning again. So, it is common for a Bodhisattva to fail in the face of the habits and desires of sentient beings when practicing the Bodhisattva path of the six paramitas and all actions of salvation. In spite of repeated failures, Bodhisattvas persevere in the practicing of the Bodhisattva path for innumerable kalpas until they fulfil their original vows and perfect Buddha’s fruit.

Now, let’s continue to look at the Sutra and see how Bhiksu Dharmakara went through tribulations as he practiced the Bodhisattva path for innumerable kalpas to fulfil each of his great vows and form the West Pure Land of Ultimate Bliss.

https://www.ziguijia.cn/translation/ENG/G0005