(continuation of the Sūtra of the Merit and Virtue of the Past Vows of Medicine Master Vaiḍūrya Light Tathāgata --- Commentary Part 1)
Sūtra of the Merit and Virtue of the Past Vows of Medicine Master Vaiḍūrya Light Tathāgata --- Commentary Part II
Explained by the Venerable Master Hua
Sūtra:
At that time, the Dharma Prince Mañjuśrī, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavat, "World Honored One! We wish you would speak about such Dharmas as the Buddhas' names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma Image Age."
Commentary:
At that time, the Dharma Prince Mañjuśrī. The Buddha is the Dharma King, and the Bodhisattvas are Dharma Princes. Since Mañjuśrī, as a Bodhisattva of Equal Enlightenment, is due to achieve Buddhahood very soon, he is called a Dharma Prince, the son of the Dharma King. Receiving the awesome inspiration of the Buddha. He respectfully received the awesome spiritual power of the Buddhas of the ten directions and rose from his seat.
He bared one of his shoulders. He uncovered his right shoulder. Why did he do this? First of all, it was a custom in India, where the weather is extremely warm, for people to expose their right shoulders in order to let the hot air escape from under their clothes. In this way they could keep themselves cool. Secondly, uncovering the right shoulder is a way to show respect for the Buddha. When one uncovers the right shoulder, one is according with worldly conventions on the one hand and seeking the transcendental Dharma on the other. The real and the conventional are mutually inseparable and do not obstruct each other.
Mañjuśrī Bodhisattva knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavat-the World Honored One. This represents respect in both body and mind and the purity of the three karmas.
"World Honored One! We wish you would speak about such Dharmas... All of us in the Dharma assembly are of one mind right now. We all hope the Buddha will speak of such dharmas as the Buddhas' names, the names of Medicine Master Vaiḍūrya Light Tathāgata and the Buddhas in the ten directions, the great vows they made in the past, and their supreme merit and virtue. Please tell us how they amassed such supreme merit and virtue when they were practicing the Bodhisattva Way.
"….so that those who hear them will be rid of their karmic hindrances. When living beings hear of the Buddhas' vows and of their merit and virtue, offenses and karmic hindrances will disappear and they will return to purity!
"This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma Image Age. We wish all living beings to be free from worry and suffering." In the Dharma-Image Age, people will build many temples and Buddha images, but there will be very few real cultivators. Mañjuśrī Bodhisattva is requesting the Buddha to speak Dharma for those in the assembly, as well as for people in the Dharma Image and Dharma Ending Ages.
Sūtra:
The Buddha then praised the Pure Youth Mañjuśrī: "Good indeed! Good indeed, Mañjuśrī. With great compassion you now request that I speak about the Buddhas' names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you." Mañjuśrī said, "Please do speak. We are glad to listen."
Commentary:
The Buddha then praised the Pure Youth Mañjuśrī. Mañjuśrī Bodhisattva had begun practicing the Bodhisattva Way as a virgin youth, and he eventually became the foremost leader among Bodhisattvas. The Buddha praised him, saying, "Good indeed! Good indeed, Mañjuśrī. You are a fine Bodhisattva. You are a terrific Bodhisattva! I am praising you because with great compassion you now request that I speak. You have a heart of great kindness and compassion. Such kindness can gather in those who lack affinities. You are now requesting the Dharma for the sake of all living beings, whether or not they have affinities. Compassionately wishing to save all beings, you ask me to tell everyone about the Buddhas' names and the merit and virtue of their past vows.
"For the sake of rescuing sentient beings who are bound up by karmic obstacles, who are suffering in the three evil paths, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma Image Age, you are requesting the Dharma. You wish to benefit all the sentient beings in the Dharma Image Age, causing them to be happy and free from afflictions.
"Listen attentively to my words and reflect on them extremely well, for I will now answer you. Listen well and reflect carefully on the Dharma that I will now explain to you."
Mañjuśrī said, "Please do speak. We are glad to listen. Buddha, please be compassionate and speak for us. We all now wish to hear the Buddha explain this Dharma."
Sūtra:
The Buddha told Mañjuśrī, "Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called 'Pure Vaiḍūrya ' The Buddha there is named Medicine Master Vaiḍūrya Light Tathāgata, Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavat. Mañjuśrī, when that World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek."
Commentary:
The Buddha told Mañjuśrī, "Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called 'Pure Vaiḍūrya.' If you start from our Saha world and go east, passing over Buddhalands as many as the sand grains in ten Ganges rivers, or perhaps even more than that number, you will reach a world called the Pure Vaiḍūrya Land. That world is translucent and pure, and the ground is made of Vaiḍūrya.
The Buddha there is named Medicine Master Vaiḍūrya Light Tathāgata. Like all Buddhas, he has the ten titles. Of Proper and Equal Enlightenment, Perfect in Understanding and Practice. He has already realized the Unsurpassed, Proper, Equal and Right Enlightenment. His cultivation and wisdom are both perfected. Well Gone One, One Who Understands the World. He is the wisest person in the world; his understanding is unsurpassed. Supreme Lord; Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavat. "Bhagavat" means "World Honored One."
Mañjuśrī, when that World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, was practicing the Bodhisattva path in the past, before he became a Buddha, he made twelve great vows. People who cultivate should make real vows. We should bring forth genuine, great vows from our hearts, and then we should practice according to them. Medicine Master Tathāgata made twelve great vows that enable all sentient beings to obtain what they seek.
Our cultivation is relatively easy, compared to Śākyamuni Buddha's. Śākyamuni Buddha cultivated for three great asaṅkhyeyas of eons before becoming a Buddha. An asaṅkhyeya is an uncountable number. Medicine Master Buddha also cultivated the Bodhisattva path for many asaṅkhyeyas of eons before realizing Buddhahood. Now we can rely on the vows made by the Buddhas. We are the Buddhas' disciples, and they have bequeathed to us the Three Treasuries and Twelve Divisions of the Canon. But can we accept this legacy of supreme Dharma treasures? If we want to be true disciples of the Buddha, then the legacy is ours. However, if our merit and virtue are insufficient and we don't want to be true sons of the Buddha, then we cannot inherit this legacy.
Because of Medicine Master Buddha's twelve great vows, sentient beings can obtain whatever they seek and soon become Buddhas. Through the vows of past Buddhas, we can realize a great fruition with just a little bit of effort. We should be overjoyed to encounter this Dharma, and we should advance vigorously in our practice!
Sūtra:
"The first great vow: '1 vow that in a future life, when I attain anuttara-samyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.'
"The second great vow: 'I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaiḍūrya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.'"
Commentary:
Every Buddha and Bodhisattva, before achieving Buddhahood, makes infinitely many great vows to benefit and help living beings. When he becomes a Buddha, his vows come true, and, like a magnet, they attract living beings from the ten directions. If his vows are great, then the power of the magnet is great, and no matter how many living beings there are and how heavy their karmic obstacles are, his vows can draw them in. Living beings, despite their ignorance, can sense that he wishes to help them, and so they feel especially close to him. Deep down in their souls they intuitively sense this affinity. In the past, Medicine King Bodhisattva burned his body and gave up his life as an offering to the Buddhas. We, in contrast, can't even bear to bum a finger, let alone our whole bodies.
The first great vow: "I vow that in a future life, when I attain anuttara-samyaksambodhi-the Unsurpassed, Proper and Equal, Right Enlightenment-my body will shine with dazzling light that will illumine measureless, countless, boundless worlds." This is the very first great vow that Medicine Master Tathāgata made.
"My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics of a Buddha, and I will enable all beings to become as I am. I will benefit all sentient beings, causing them to have bodies just like mine, with light that shines on infinitely many worlds. I don't want to be the only one who becomes a Buddha and illuminates living beings; I want all the living beings illuminated by me to have bodies just like mine." Because Medicine Master Buddha made such avow, all of us who are listening to the Sūtra have the opportunity to attain bodies like his. You shouldn't look down on yourself, saying, "1 wouldn't want to shine with dazzling light. What good is it?" Well, what's so good about not having such dazzling light?
The second great vow: "1 vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaiḍūrya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. When I become a Buddha, my body will be as clear and transparent as vaiḍūrya, free of blemishes and defilements. Its light will be indescribably brilliant. It will have a commanding appearance, and its merits and virtues will be so numerous that one cannot see them all at once. My body will be comfortable and free of sickness, and will be surrounded by fiery nets of light that outshine the sun and moon. Beings dwelling in darkness will be illuminated by its light, and will succeed in all their endeavors. They will accomplish whatever task or calling they undertake." See how considerate the Buddha is! In benefiting beings, he doesn't forget a single detail. In fact, no one cares for us more than the Buddha. He is our closest friend and relative.
Sūtra:
"The third great vow: '1 vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.'"
Commentary:
The third great vow. Medicine Master Buddha made this vow in his past lives when he was still cultivating as a Bhikshu; he was no different from you, me, and other living beings then. But because he made great vows, he was able to achieve Buddhahood very quickly. We still haven't become Buddhas, because we are too selfish, greedy, and quarrelsome, and we don't want to make great vows.
I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in-means. Medicine Master Buddha uses wise expedients, not stupid ones, to teach and transform living beings. While wise expedients may not necessarily benefit oneself, they benefit others. Wise expedients are wholesome and in accord with Dharma. Stupid expedients are unwholesome and go against the Dharma.
What are unwholesome expedients? Doing wrong things and then rationalizing them as "expedient." For example, someone may rationalize the killing of a mosquito as an expedient, saying that it doesn't violate the precept against killing. Someone else might justify stealing something that doesn't belong to him, saying, "I'm just being expedient! What difference does it make whether he uses it or I use it? We're all the same." However, stealing is not in accord with Dharma; it's an evil deed. As for sexual misconduct, a man may know very well that his extramarital affair will upset his wife, but he thinks, "Why should I worry about her? I'm just being expedient, that's all!" He thinks sexual misconduct is an "expedient dharma." All people know how to defend their infidelity. They know it's wrong, yet they still say it doesn't matter. Do they really know then? People rationalize lying and taking intoxicants as well.
"I think I'll have a little wine, just for the fun of it. What's wrong with that? I'm not getting drunk or anything!"
"Why should I be worried about telling a little lie? It's not like I'm committing a murder. What's the big deal?"
Expedients can be wise or stupid. Stupid expedients are wrong deeds that people rationalize as "expedient." Medicine Master Vaiḍūrya Light Tathāgata uses wise expedients.
He does this to enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want. See how generous the Buddha's heart is! He provides living beings with every- thing they need and fulfills' all their wishes. If you are greedy, learn to recite this Buddha's name or this Sūtra, quick! Then you'll be able to satisfy your greed!
"I know," you say, "I'll recite Medicine Master Buddha's name with the wish of winning a few million dollars at the casinos in Reno." If you are sincere, your wish might come true. But if you waver between faith and doubt, you can't fool the Buddha.
Sūtra:
"The fourth great vow: '1 vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.'"
Commentary:
In the fourth great vow, Medicine Master Buddha wants to cause deviant beings to become proper, confused beings to become enlightened, and those in suffering to find bliss. He also wishes that adherents of the Small Vehicle will study and practice the Great Vehicle, resolve their minds on Bodhi, and realize Buddhahood. So he said, "I vow that in a future life when I attain Bodhi, when I become a Buddha and attain Proper and Equal, Right Enlightenment, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi." Very few people possess proper understanding, while many have deviant understanding. If you expound the Proper Dharma, very few people can understand, accept, and put it into practice. On the other hand, if you teach heterodox theories, esoteric dharmas, or "shortcut" dharmas, people, with their deeply ingrained deviant views, are immediately eager to learn. "Deviant paths" refers to casting hexes, poisoning people, consulting oracles, or communicating with spirits through mediums. Such dharmas are very popular. If you lecture on the Sūtras in the proper manner, people find it boring and uninteresting. But if you make deviant prophecies, such as, " A disaster is about to befall you. If you want to save yourself, you'd better do as I tell you!" then people listen.
Although they practice deviant paths, Medicine Master Buddha sets up expedient methods to help them wake up from confusion and establish proper views, so that they can "reside in the Way of Bodhi." To reside there means to renounce deviant teachings, develop wisdom, end birth and death, and dwell in enlightenment. Wise people practice the Proper Dharma while stupid people walk a narrow, external path. To reside in the Way of Bodhi means to leave the external sects and go over to genuine Buddhism.
And those who travel on the vehicles of the Hearer or Pratyekabuddha. Hearers cultivate the Dharma of the Four Noble Truths, which are suffering, accumulation, cessation, and the Way. Pratyekabuddhas (also known as Those Enlightened to Conditions) cultivate the Twelve Conditioned Causes, which are as follows:
- ignorance, which (is the condition that) brings on
- activity, which brings on
- consciousness, which brings on
- name and form, which bring on
- the six entrances, which bring on
- contact, which brings on
- feeling, which brings on
- craving, which brings on
- grasping, which brings on
- becoming, which brings on
- birth, which brings on
- old age and death
The twelve conditioned causes describe the process by which all living beings come into and pass out of existence. As it is said, "All activities are impermanent, subject to production and extinction. When production and extinction are extinguished, that still extinction is bliss." If one understands the Twelve Conditioned Causes, then one can wake up from confusion and cultivate the Six Perfections of the Great Vehicle.
The Twelve Conditioned Causes
We were born from ignorance. Ignorance is the root of birth and death, the source of all troubles and afflictions. The goal of our practice is to break through ignorance. Ignorance confuses us, so that we live as if drunk or dreaming, driven by the desires for wealth, sex, fame, food, and sleep. Ignorance causes us a lot of trouble. Once there is ignorance, it manifests in activity. We act on what we don't understand, and then we become attached to appearances. When consciousness arises and begins to discriminate, the marks of self, others, living beings, and a life span appear. Activity and consciousness bring name and form into being, so that we can talk about things. Then the whole body comes into being, and with it, the six entrances [eyes, ears, nose, tongue, body, and mind]. The six entrances come into contact with the external environment, and that contact brings on feeling. We differentiate between good and bad sensations, trying to avoid unpleasant sensations while craving pleasant ones. Thus, feeling then brings on craving. As we grasp at the object of our craving, there is becoming, then birth into the next life, and then old age and death allover again. The Twelve Conditioned Causes describe the endless rounds of rebirth that all living beings undergo.
Pratyekabuddhas feel that this cycle is a lot of suffering, so they practice the Way in order to liberate themselves from birth and death. When they succeed, they attain to the fruition and become Pratyekabuddhas or Solitarily Enlightened Ones, who belong to one of the Two Vehicles.
The Two Vehicles consist of the Hearers and Those Enlightened to Conditions (also called Solitarily Enlightened Ones). The term "vehicle" is used to designate a class of cultivators. The practice of the Two Vehicles is not ultimate, because they have ended only physical birth and death, not the birth and death of thoughts. This is why Medicine Master Buddha vowed to lead the cultivators of the Small Vehicle to abide in the Great Vehicle and to resolve their minds on realizing the Buddhas' Unsurpassed Enlightenment.
Sūtra:
"The fifth great vow: 'I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.'"
Commentary:
The name of Medicine Master Vaiḍūrya Light Tathāgata has saved many of us from falling into the three evil paths. If this Buddha's name didn't exist in the world, all of us might have fallen into the hells, turned into hungry ghosts, or become animals long ago, and it would be very difficult for us to become humans again. But because of Medicine Master Buddha's vows, even if you have committed the ten evils, or broken the precepts or the rules of pure eating, if you hear this Buddha's name with its myriad virtues, you will attain bliss and be freed from offenses, suffering, and birth and death.
Medicine Master Buddha knows that since most living beings do not uphold the precepts, their karma is a mixture of good and evil. It's like a muddy puddle in which dirt and water are mixed. Water represents wisdom, and dirt ignorance. By upholding the precepts, one can return to the origin and discover one's inherent wisdom. Not upholding the precepts is like muddying the clear water of wisdom with the dirt of ignorance. However, upholding the precepts is not an easy thing to do.
Because Medicine Master Buddha knew that living beings have many bad habits and faults and are prone to make mistakes, he made the fifth great vow, saying: I vow that in a future life when I attain Bodhi, when I become a Buddha, I shall enable limitless and boundless numbers of sentient beings, which includes you and me, who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Brahma conduct refers to pure conduct, to the strict observance of the precepts. Medicine Master Buddha vows that whoever practices the Buddhadharma will be able to perfectly uphold the pure precepts. Pure upholding of precepts can be compared to a perfectly round, full moon.
The Three Clusters of Pure Precepts:
- The precepts for gathering in living beings
- The precepts comprised of wholesome dharmas
- The precepts comprised of the rules of discipline and deportment
Since it's not easy for people to uphold the precepts, Medicine Master Buddha vowed, "Should there be any violation, upon hearing my name, they will regain their purity. In the event of having violated the precepts, if one hears my Buddha-name, one will return to the origin and not fall into the evil destinies. One will not fall into the hells, the realm of hungry ghosts, or the animal realm."
In the "three clusters of pure precepts," each cluster is a collection of many precepts. Just as there are said to be "three hundred rituals and three thousand modes of awesome deportment," the precepts comprised of the rules of discipline and deportment are also a large collection of rules.
Wholesome dharmas refers to innumerably many kinds of dharmas. The precepts comprised of wholesome dharmas tell us to "do no evil and practice all good." The precepts for gathering in living beings encompass all living beings. One wants to take all living beings across to Buddhahood. The three clusters of precepts are very many and therefore not easy to cultivate. What should we do if we accidentally transgress them? Medicine Master Buddha's vow says, "If sentient beings transgress the precepts, after they hear my name, they will attain purity. They won't fall into the evil destinies."
Think it over. Medicine Master Buddha works so hard to gather in living beings. Shouldn't we acknowledge his compassion? Shouldn't we cultivate the precepts seriously and stop relying on his aid? Don't think, "Medicine Master Buddha has vowed to save me even if I violate the precepts, so I don't have to worry." If we violate a precept unintentionally, without realizing it, he can help us regain purity. On the other hand, we cannot violate the precepts on purpose and think that the Buddha will save us.
Sūtra:
"The sixth great vow: '1 vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunchbacked, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.'"
Commentary:
The sixth great vow: "1 vow that in a future life..." Some people don't believe in future lives. If there were no future lives, then you could commit murder and do whatever you wanted. But since there are future lives, and consequences for everything you do, you cannot misbehave and do as you please.
"Why don't I know anything about my past or future lives?" you ask. Well when you sleep, do you know about the things that happen when you're awake? No. In the same way, in this life you have forgotten about the events of your past lives. That's why the Buddha said, "If you want to know what you did in previous lives, take a look at what you're undergoing now. If you want to know what your future lives will be like, take a look at what you're doing now." The karma you create in this life will certainly come to fruition in the future.
Because the Buddha was aware of this, he vowed, "In a future life when I attain Bodhi, when I attain the Unsurpassed, Proper and Equal Right Enlightenment, if there are sentient beings whose bodies are inferior, whose features are distorted... Perhaps their eyes, ears, and nose are squeezed close together, or their mouth grows where the ears should be.
"I've never seen anyone who looked like that," you say. No? Well you shouldn't think of trying to become like that, either. There are many people who are born looking like dogs, cats, mice, bears, horses, deer, and so on. They're a frightful sight.
And whose faculties are imperfect. They may have only one eye, one ear, or one nostril. Some of their features may be mutilated or deformed. Perhaps some of their limbs and faculties don't function normally, so that even though they are in the right place, they don't serve any use.
The text elaborates on those "whose bodies are inferior and whose faculties are imperfect," describing them as those who are ugly, not good-looking, or dull, not intelligent. They're very slow. If you try to teach them that two plus two is four, they say, "What? One plus two is three. How did you get four?" The blind have eyes, but cannot see. The deaf have ears, but cannot hear. When mutes try to talk, their voice stays down in their throat and they are no louder than a mosquito. They are basically incapable of speech. How miserable it is to be blind, deaf, or mute! People undergo such retributions because, in the past, they doubted the Dharma and didn't like to listen to it. Since they came face to face with the Buddha and didn't recognize him, they became blind. They didn't listen when people tried to speak Dharma to them, so they became deaf. They stubbornly refused to study the Dharma, so they became mute.
Deformed, paralyzed, hunchbacked. People whose joints or limbs are deformed may not be able to extend them. Hunchbacks look as if a round-bottomed cooking-pot were stuck on their back, or as if they had the hump of a camel.
Or afflicted with skin disease. Skin disease disfigures people in various ways, perhaps covering their faces with patches of different colors. Those suffering from insanity include severely abused children, who may bite themselves or try to eat their own fingers. People undergo the retribution of skin disease, insanity, or various other sicknesses and sufferings because they slandered the Mahāyāna Sūtras, such as the Śūraṃgama sūtra, or disparaged the Buddha's teachings in the past.
Upon hearing my name, "Medicine Master Vaiḍūrya Light Tathāgata," they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering. Ugly and dull people will become attractive and intelligent, and their eyes, ears, noses, tongues, bodies, and minds will become fully functional. All sickness and pain will disappear even though they haven't taken medicine or seen a doctor. Isn't this wonderful? All we have to do is hear the name of Medicine Master Buddha. See how much this Buddha wants to help us? He doesn't want us to suffer our karmic retributions, and he wishes to grant our wishes and make us truly happy.
Sūtra:
"The seventh great vow: 'I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.'"
Commentary:
Many of the newcomers still don't know who Medicine Master Vaiḍūrya Light Tathāgata is. I shall tell you a little more about this Buddha. He is a great king of physicians who cures people without using medicine. Living beings only need to hear his name, and their illnesses will be cured. Chinese physicians use the methods of looking, listening, asking, and feeling the pulse to diagnose a patient's condition. Physicians are classified as "spiritual," "sagely:' "skillful" or "clever." The "spiritual" are the very best, while the "sagely" are not quite as good. "Skillful" refers to those who have to apply some skill and effort before they can know a person's condition. The "clever" can know in an ingenious way. In general the "spiritual" know by looking; the "sagely" know by listening; the "skillful" know through asking; and the" clever" know through feeling the pulse. Ordinary doctors must use these four methods to diagnose sickness.
Medicine Master Buddha, however, doesn't use these methods. He can cure people as long as they sincerely recite his name. That's his special way of helping people. Such awesome spiritual power comes from the following vow.
The seventh great vow: 'II vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses, and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family I who are poverty-stricken and filled with suffering. They have no one who can help them, and no safe place where they can take refuge. Being sick is the greatest suffering. They're poor and alone and beset by hardships.
To be cured of their sicknesses upon having my name pass by their ear. If they hear my name, "Medicine Master Buddha Who Quells Disasters and Lengthens Life," they will be cured of all disease, without having to take medication or get shots, X-rays, or CAT scans. There's no need for electrotherapy, acupuncture, or any other treatments or operations. However, this passage doesn't mean that doctors will be out of business, so doctors should not worry!
So they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth. They will fully regain physical and mental health. They will not be alone in the world, nor will they be poor.
And finally, they will even realize unsurpassed Bodhi. All living beings have the Buddha-nature and can become Buddhas. The Buddha didn't say, "I alone can become a Buddha, and no one else can." Buddhism is very democratic. The Buddha is just the same as us, except that he has great wisdom, so he doesn't say or do confused things. We study the Buddha's teachings in order to learn to live in harmony, be good people, and ultimately, become wise Buddhas. However, if we do not behave properly, we will never become wise.
Sūtra:
"The eighth great vow: 'I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.'"
Commentary:
Why would women want to become men? Don't misunderstand and think that Buddhism considers women to be bad. Some members of the Women's Lib movement in America have accused Amitābha Buddha of being a male chauvinist, because his Land of Ultimate Bliss is "men only." Actually, Amitābha Buddha doesn't discriminate between "men" or "women." Why does his Buddhaland have no women? It's because it is a Pure Land, and the bodies of women are sometimes impure.
Some people prefer not to be women, because they don't want to undergo the myriad sufferings of being female. There are extremely many sufferings, not a fixed number. The myriad sufferings refer to the many trouble- some pains and sicknesses that commonly afflict women. Their bodies are periodically unclean, and during those times, they cannot do much.
When a woman has her menstrual period, she's usually not in a good mood. Some women experience great pain right before or after their periods. Their menstruation may be irregular, so that it doesn't stop flowing, or else they never have their period. These problems make having a woman's body very inconvenient, and so some cultivators prefer to be men.
Moreover, the sexual desire between men and women can be very strong. In this day and age, there are all sorts of strange problems. Demons and ghosts take advantage of the lust between men and women and stir up trouble, especially when it comes to homosexuality.
In the eighth great vow, Medicine Master Buddha says: "I vow that in a future life when I attain Bodhi, when I become a Buddha, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, if they desperately wish to renounce the bodies of women, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi. They will become just like men, and will eventually attain the supreme fruit of Buddhahood."
Sūtra:
"The ninth great vow: '1 vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.'"
Commentary:
The ninth great vow concerns destroying the nets of demons and gaining liberation from the dense forests of the evil views of externalists. Medicine Master Buddha said: "I vow that in a future life when I attain Bodhi, I shall free sentient beings from the nets of demons." Right now as people, we are very close to the demons and very far from the Buddhas. If we wish to be a demon, we can do so anytime. If we wish to become Buddhas, we have to break through many dense forests of evil views. We have to cast out deviant views and constantly cultivate proper views before we can escape the demons' nets. As these nets are very tough to break, we may easily become followers of
demons and asuras. If we are always getting angry or doing stupid things, we are in the demons' nets.
When a fisherman nets a big fish, he thinks, "What a big fish I've caught for supper today!" When a demon catches a person in its net, it thinks, "Great! I've got another person for my retinue!" How can we escape the nets of demons? It's very simple. Just avoid getting mad and doing stupid things. Demons use their tricks to lead people to believe in wrong views, and it's very difficult for them to get free. However, if we rely on the power of Medicine Master Buddha's vow, it becomes very easy to escape the demons' nets.
And the bonds of external sects. External sects follow the demons in the heavens. They use various methods to control people, even making them swear that if they disobey, they will be struck by lightning or suffer other calamities. Thus the adherents of external sects dare not offer any opposition, even though they know their belief is mistaken. They have no freedom and cannot escape.
If they have fallen into the dense forests of evil views. There are all sorts of deviant knowledge and views, as thick as forests, that totally control people's minds. Buddhism, however, does not attempt to control people. I once announced to a group of Buddhists in the presence of the Roman Catholic Cardinal of Taiwan, Paul Yubin, "If you think Buddhism is too old-fashioned and you want to find a new, trendy religion, here is your chance to change your faith. Buddhism is not a prison. People are free to choose whatever religion they like." Then I turned to Cardinal Yubin, "Do you dare to tell your followers the same thing?" He couldn't do it, because his religion still wants to control people. Those who desert the religion are considered the greatest offenders. The "dense forests of evil views" refers to views that cannot be brought out into the open and discussed in public.
Medicine Master Buddha says, "When I meet people of deviant views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas. I shall explain proper views to them and teach them to cultivate the Six Perfections and myriad practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi."
Sūtra:
"The tenth great vow: 'I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.'"
Commentary:
The tenth great vow: "I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by grief and distress and suffering in body and mind..." People may be arrested on false charges, or they may break the law by accident and end up in prison. They are interrogated, and later their own testimony is used to incriminate them. They are flogged. beaten, and bound hand and foot, losing their freedom and being cut off from the outside world. Under the mental and physical anguish, they feel as if they were being roasted alive. Perhaps they are sentenced to die, because the government wants to make an example out of them-they may be beheaded, shot, or electrocuted.
To obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power. Medicine Master Buddha vowed, "If such people hear my Buddha-name, then by means of the blessings and virtue that I cultivated in past lives, they will be saved from all disasters and hardships, and will obtain bliss."
Sūtra:
"The eleventh great vow: 'I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.'"
Commentary:
The eleventh great vow: "I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst-either because they have no food or drink at all, or because they are unable to eat and drink what they have-that they create all kinds of bad karma in their quest for food." Their hunger may drive them to plunder and kill in order to obtain food and drink.
Medicine Master Buddha vowed, "Upon hearing my name and single-mindedly accepting and maintaining it... If they retain my name in their minds, I will cause them to be filled with delicious food and drink. I will make appear all kinds of delicious food so that they may eat their fill; and afterward, by means of the flavor of Dharma, I will cause them to settle in ultimate peace and happiness. Then I will explain the Dharma to them, so that they may taste its supreme, wonderful flavor and attain perfect peace and bliss."
Sūtra:
"The twelfth great vow: II vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that all their hearts' delights will be fulfilled.'"
Commentary:
Medicine Master Buddha must have known poverty and hardship in the past, and so he made vows to save all living beings from such suffering. In the twelfth great vow, he says, "1 vow that in a future life when I attain Bodhi, if there are sentient beings of any nationality or ethnic background, who are poor and without clothes. The previous vow was to save beings without food, but this vow talks about beings who have neither food nor clothes, so that day and night they are troubled by mosquitoes and flies, stinging and biting insects, and by cold and heat. Without clothes, they suffer day and night from the cold and the heat. Upon hearing my name, the name I will have as a Buddha, and single-mindedly accepting and maintaining it. That's the main thing-you have to single-mindedly recite the name. Bringing the mind to one, you recite Medicine Master Buddha's name in thought after thought, all day long.
They shall obtain all kinds of fine and wonderful garments that accord with their tastes. They obtain the most wonderful clothing, exactly the kind they like, as well as a variety of precious adornments, playthings made of the seven treasures-gold, silver, vaiḍūrya, crystal, mother of pearl, red pearls, and agate. They obtain whatever catches their fancy, for example, flower garlands made of the seven treasures, expensive fragrant balms to give as offerings to the Buddhas, and the enjoyments of music and various kinds of talents, so that all their hearts' delights will be fulfilled. They obtain all these playthings for their amusement.
Sūtra:
"Mañjuśrī, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way."
Commentary:
Śākyamuni Buddha calls out to the wisest of Bodhisattvas, Mañjuśrī, whose name means "Wonderfully Auspicious." (His Bodhimaṇḍa is on China's Mount Wutai, which is snow-covered all year round. He probably chose Mount Wutai because he likes to cultivate in cold places.) Śākyamuni Buddha addresses this wise Bodhisattva, Mañjuśrī, because only a very wise person can understand the great vows of Medicine Master Vaiḍūrya Light Tathāgata.
These are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way. "World Honored One" and "One of Proper and Equal Enlightenment" are two of the ten titles of Buddhas. Although twelve vows are not very many, these vows can solve the problems of all living beings, whether they are suffering or happy, wise or ignorant. The vows are called "sublime" because they are extremely important and can rescue all beings.
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