Happy Bodhi Day and Comments on the Vows of Universal Virtue Bodhisattva
Hi everyone,
I hope everyone had a happy Bodhi Day. For those who don''t know this is the day in which Japanese Buddhists celebrate the awakening of Shakyamuni Buddha.
Also, I was asked today about how to apply the Ten Great Vows of Universal Virtue Bodhisattva from the 40th chapter of the Flower Garland Sutra. I realized after writing it that it might be helpful to others and so for what it's worth here is my take on them (and yes, this is blatant Bodhisattva-ism and I think it's great):
The Ten Great Vows of Universal Virtue Bodhisattva actually come from the alleged 40th chapter of the Flower Garland Sutra. I believe it may be a Chinese creation. Thomas Cleary did not translate it in his Flower Ornament Scripture. I am not an expert on that sutra though, but that is my understanding. It has been a decade since I seriusly studied the Flower Garland Sutra. Anyhow, there is a translation of that 40th chapter iin the excellent book on the Flower Garland by Garma C.C. Chang called "The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism." I heartily recommend that you read that section on pp. 188-196 because it provides some very practical advice on the attitudes and actions one should cultivate. Unfortunately I do not have time to copy these out for you right now. Looking over the Ten Vows I will briefly comment on how they apply to my practice:
1. To pay homage to all Buddhas: Homage to the Buddhas of the ten directions in included in my daily prayers and sutra recitation. Aside from this however, this means that we should have respect and reverence for the Buddha-nature in all beings that we meet including our own true nature.
2. To praise all Buddhas and their virtues: Again this can be part of one's daily prayers and sutra recitation. But in daily life it means to not only look for manifestations of loving-kindness, compassion, patience, and other virtues but to remember to encourage and praise them in other people. Complement people when it is warranted and point out the good people do.
3. To make great offerings to all Buddhas: At my home shrine or butsudan I offer incense, flowers, candlelight, fruits, and suchlike. In daily life this means giving of my time and resources to my family, co-workers, and those in need as appropriate (I don't usually give money to homeless people but I do give to charities and there are opportunities to donate food or clothing). But as the sutra notes the most important thing is to offer the Dharma by trying to implement the Buddha's teachings in one's life - cultivating and acting on one's loving-kindness, compassion, generosity, self-restrain, patience, peace of mind, and wisdom and so on.
4. To confess and repent of one's evil deeds and hindrances: None of us are perfect. If we are honest with ourselves we will see that we more often than not fall short of our ideals. We do what we shouldn't do and fail to do what we should do. We should humbly recognize this and make determinations to do better. We should not wallow in guilt or remorse (which is unskillful), but should see clearly what we are or or not doing. We should see our entanglements clearly. We should also realize that the entanglements are themselves empty and only entangle us if we let them. Buddhist repentence can take on a liturgical form, and I occasionally will say longer or shorter statements of repentence as a form of cultivating and expressing such self-reflection and determination. But as or even more importantly, is to realize that there is no sinfulness in the selfless self-nature and to let go of such attachments as greed, grudges, laziness, bad-habits and so on and to have the freedome to think, speak, and act more skillfully without attachment.
5. To rejoice in the attainment of merits by others: This can also be done liturgically or as a form of generating sympathetic joy in silent meditation (I have articles on this at Ryuei.net as well as on loving-kindness, compassion, and equanimity). In daily life it is pretty straight forward advice. Do not begrudge people or envy them. Rejoice in their good fortune, particularly if brought about by good causes. Take it as an inspiration to make good causes yourself.
6. To entreat Buddha to set in motion the 'Wheel of Dharma." Again this is part of Mahayana Buddhist liturgies, but in daily life it is to foster an attitude of seeking out good teachers and supporting them. Of course one must be discerning and not just support anyone who calls themselves a teacher. Determining who is or isn't a good teacher requires some observation, comparison to what the sutras teach to see if they live up to that standard of insight and conduct, and observation of their followers/students/disciples to see if these are really people you would want to be around. But when a good teacher is found they should be supported by showing up, or assisting them (even if just in helping them set up or clean up the meditation hall), or even financially so they can continue teaching. Do not take good teachers for granted because they are continuing the Buddha's work in the world.
7. To beseech Buddha to remain in the world. This one is especially poignant for me because one of my own teachers is getting old and has alread officially retired while another of my teachers is moving to Chicago. Don't take good teachers for granted. Support them and their teaching and let them know they are appreciated.
8. To be a zealous follower of Buddha's way at all times. I think this means to not be lazy about one's daily practice of meditation and/or sutra recitation. We should regard spiritual cultivation as just as necessary as taking a shower or brushing or teeth - perhaps even moreso. And to constantly be mindful of our intention, speech, and actions throughout the day to make sure that we are living in accord with the Dharma and not just with our own selfish ideas, habits, and entanglements.
9. To accomodate all sentient beings for their own benefit. It has been said by the punk rocker Jello Biafra that the motto of Americans has changed from "Give me liberty or give me death" to "Give me convenience or give me death." This is an exageration perhaps, but seems too sadly true in many ways. We should be more considerate of others and of all life on this planet. If that means selling our SUV to drive something less taxing on the planet's resources than we should do that. If it means giving up our seat on a crowded bus to an older person or pregant woman we should do that. There are many ways, big and small, by which we can accomodate all sentient beings.
10. To turn over one's merits to all sentient beings. Jesus said that when we give we should not let the left hand know what the right hand is doing. In other words we should not be self-congratulatory about our meritorious acts. We should not do things just to make a name for ourselves or to be seen as the good guy or to earn a place in heaven. We should do it become selfless compassion is the most natural and wonderful way to be - it's own reward. Even more than that, we should consider that our acts will ripple out to touch all sentient beings. We should relinquish all thought of personal reward and act for the sake of all beings in every act big or small. Ultimately there are no separate beings and there is no merit, but causes and conditions unfold without boundary. This is why Bodhidharma told Emperor Wu that the result of all his generous support of the Sangha was "no merit." Bodhidharma was not telling him that his generosity was no good - but he was trying to shock him into a larger perspective.
So that is my take on these Ten Vows. They are more than just sentimental liturgical statements. We might include them (in various ways) in Buddhist prayers and meditation in order to cultivate our minds and foster such bodhisattva intentions, but those intentions to be authentic must become the way we live our lives. Though the vows are stated in grand mythic terms - they are really pointing us to the attitude we should express in even the littlest act of smiling at a co-worker, giving up our place in line to someone in a hurry, doing our job with begrudging it or slacking off, reflecting on ourselves and determining to do better, rejoicing in others good fortune, expressing our appreciation and gratitude to others, perhaps dropping off food or toys at a charity drive. All of this is encompassed by these vows.
Namu Myoho Renge Kyo,
Ryuei
I hope everyone had a happy Bodhi Day. For those who don''t know this is the day in which Japanese Buddhists celebrate the awakening of Shakyamuni Buddha.
Also, I was asked today about how to apply the Ten Great Vows of Universal Virtue Bodhisattva from the 40th chapter of the Flower Garland Sutra. I realized after writing it that it might be helpful to others and so for what it's worth here is my take on them (and yes, this is blatant Bodhisattva-ism and I think it's great):
The Ten Great Vows of Universal Virtue Bodhisattva actually come from the alleged 40th chapter of the Flower Garland Sutra. I believe it may be a Chinese creation. Thomas Cleary did not translate it in his Flower Ornament Scripture. I am not an expert on that sutra though, but that is my understanding. It has been a decade since I seriusly studied the Flower Garland Sutra. Anyhow, there is a translation of that 40th chapter iin the excellent book on the Flower Garland by Garma C.C. Chang called "The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism." I heartily recommend that you read that section on pp. 188-196 because it provides some very practical advice on the attitudes and actions one should cultivate. Unfortunately I do not have time to copy these out for you right now. Looking over the Ten Vows I will briefly comment on how they apply to my practice:
1. To pay homage to all Buddhas: Homage to the Buddhas of the ten directions in included in my daily prayers and sutra recitation. Aside from this however, this means that we should have respect and reverence for the Buddha-nature in all beings that we meet including our own true nature.
2. To praise all Buddhas and their virtues: Again this can be part of one's daily prayers and sutra recitation. But in daily life it means to not only look for manifestations of loving-kindness, compassion, patience, and other virtues but to remember to encourage and praise them in other people. Complement people when it is warranted and point out the good people do.
3. To make great offerings to all Buddhas: At my home shrine or butsudan I offer incense, flowers, candlelight, fruits, and suchlike. In daily life this means giving of my time and resources to my family, co-workers, and those in need as appropriate (I don't usually give money to homeless people but I do give to charities and there are opportunities to donate food or clothing). But as the sutra notes the most important thing is to offer the Dharma by trying to implement the Buddha's teachings in one's life - cultivating and acting on one's loving-kindness, compassion, generosity, self-restrain, patience, peace of mind, and wisdom and so on.
4. To confess and repent of one's evil deeds and hindrances: None of us are perfect. If we are honest with ourselves we will see that we more often than not fall short of our ideals. We do what we shouldn't do and fail to do what we should do. We should humbly recognize this and make determinations to do better. We should not wallow in guilt or remorse (which is unskillful), but should see clearly what we are or or not doing. We should see our entanglements clearly. We should also realize that the entanglements are themselves empty and only entangle us if we let them. Buddhist repentence can take on a liturgical form, and I occasionally will say longer or shorter statements of repentence as a form of cultivating and expressing such self-reflection and determination. But as or even more importantly, is to realize that there is no sinfulness in the selfless self-nature and to let go of such attachments as greed, grudges, laziness, bad-habits and so on and to have the freedome to think, speak, and act more skillfully without attachment.
5. To rejoice in the attainment of merits by others: This can also be done liturgically or as a form of generating sympathetic joy in silent meditation (I have articles on this at Ryuei.net as well as on loving-kindness, compassion, and equanimity). In daily life it is pretty straight forward advice. Do not begrudge people or envy them. Rejoice in their good fortune, particularly if brought about by good causes. Take it as an inspiration to make good causes yourself.
6. To entreat Buddha to set in motion the 'Wheel of Dharma." Again this is part of Mahayana Buddhist liturgies, but in daily life it is to foster an attitude of seeking out good teachers and supporting them. Of course one must be discerning and not just support anyone who calls themselves a teacher. Determining who is or isn't a good teacher requires some observation, comparison to what the sutras teach to see if they live up to that standard of insight and conduct, and observation of their followers/students/disciples to see if these are really people you would want to be around. But when a good teacher is found they should be supported by showing up, or assisting them (even if just in helping them set up or clean up the meditation hall), or even financially so they can continue teaching. Do not take good teachers for granted because they are continuing the Buddha's work in the world.
7. To beseech Buddha to remain in the world. This one is especially poignant for me because one of my own teachers is getting old and has alread officially retired while another of my teachers is moving to Chicago. Don't take good teachers for granted. Support them and their teaching and let them know they are appreciated.
8. To be a zealous follower of Buddha's way at all times. I think this means to not be lazy about one's daily practice of meditation and/or sutra recitation. We should regard spiritual cultivation as just as necessary as taking a shower or brushing or teeth - perhaps even moreso. And to constantly be mindful of our intention, speech, and actions throughout the day to make sure that we are living in accord with the Dharma and not just with our own selfish ideas, habits, and entanglements.
9. To accomodate all sentient beings for their own benefit. It has been said by the punk rocker Jello Biafra that the motto of Americans has changed from "Give me liberty or give me death" to "Give me convenience or give me death." This is an exageration perhaps, but seems too sadly true in many ways. We should be more considerate of others and of all life on this planet. If that means selling our SUV to drive something less taxing on the planet's resources than we should do that. If it means giving up our seat on a crowded bus to an older person or pregant woman we should do that. There are many ways, big and small, by which we can accomodate all sentient beings.
10. To turn over one's merits to all sentient beings. Jesus said that when we give we should not let the left hand know what the right hand is doing. In other words we should not be self-congratulatory about our meritorious acts. We should not do things just to make a name for ourselves or to be seen as the good guy or to earn a place in heaven. We should do it become selfless compassion is the most natural and wonderful way to be - it's own reward. Even more than that, we should consider that our acts will ripple out to touch all sentient beings. We should relinquish all thought of personal reward and act for the sake of all beings in every act big or small. Ultimately there are no separate beings and there is no merit, but causes and conditions unfold without boundary. This is why Bodhidharma told Emperor Wu that the result of all his generous support of the Sangha was "no merit." Bodhidharma was not telling him that his generosity was no good - but he was trying to shock him into a larger perspective.
So that is my take on these Ten Vows. They are more than just sentimental liturgical statements. We might include them (in various ways) in Buddhist prayers and meditation in order to cultivate our minds and foster such bodhisattva intentions, but those intentions to be authentic must become the way we live our lives. Though the vows are stated in grand mythic terms - they are really pointing us to the attitude we should express in even the littlest act of smiling at a co-worker, giving up our place in line to someone in a hurry, doing our job with begrudging it or slacking off, reflecting on ourselves and determining to do better, rejoicing in others good fortune, expressing our appreciation and gratitude to others, perhaps dropping off food or toys at a charity drive. All of this is encompassed by these vows.
Namu Myoho Renge Kyo,
Ryuei
posted by Ryuei at 10:48 PM
1 Comments:
Ryuei,
You have a wonderful perspective. Thank you for sharing it.
Be well and Happy!
Gassho,
Jordan
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