Buddhism of Wisdom & Faith

 

4. VOWS

 

The Importance of Vows

As indicated earlier, the essential elements of the Pure Land method are Faith, Vows and Practice.

To practice this method, the cultivator should first believe that the Land of Ultimate Bliss does exist and that Amitabha Buddha always extends his protection, ready to welcome and guide all sentient beings who earnestly seek his help. Such belief is called Faith.

Having developed a mind of Faith, the practitioner should eagerly seek escape from this Saha World full of suffering and obstructions, and rebirth in the peaceful Land of Ultimate Bliss, filled with countless pure adornments. Once there, he can progress in his Practice and achieve the goal of rescuing both himself and others. This is called Vows.

Having made such Vows, he should earnestly recite the Buddha's name to the point where his mind and that of Amitabha Buddha are in unison -- thus achieving rebirth in the Pure Land. This is called Practice. The previous chapter dealt with Faith. This chapter covers Vows, while the following chapter will explain Practice.

Faith, Vows and Practice are called the "three provisions" of the Pure Land method. Just as travelers embarking on a distant journey must make provisions for medicine, food, clothing and funds sufficient to cover their needs en route, so, too, Pure Land practitioners require Faith to make firm Vows. However, Faith and Vows are hollow without Practice. Likewise, even if Practice is adequate, without Faith and Vows, that Practice will go astray, lacking criteria and direction. Therefore, Faith, Vows and Practice are the "provisions" of those returning to the Pure Land from afar.

 

 The eminent Pure Land master Ou-I once said:

To be reborn in the Pure Land or not depends entirely upon Faith and Vows; the grade of rebirth depends on whether one's Practice is deep or shallow.

 

He further added:

Without Faith and Vows, you cannot be reborn in the Pure Land, even if you recite the Buddha's name to the point where neither the blowing wind nor the falling rain can penetrate and your recitation is as solid as a bronze wall or an iron gate.

Those who practice Buddha Recitation assiduously but lack Faith and Vows will merely obtain the merits and blessings of the human and celestial realms, according to their level of cultivation. When their blessings are exhausted, they are once again subject to Birth and Death, as exemplified in the following account.

During the Later Lê dynasty in Vietnam, there was a certain monk at the Temple of Light who diligently practiced Buddha Recitation, but had not vowed in earnest to achieve rebirth in the Pure Land. After his death, so the story goes, he was reborn as a prince in Ch'ing dynasty China. At his birth, he had certain red spots on his shoulders pointing to his previous incarnation. A hermit summoned to the palace prophesied that these spots would disappear only if they were washed away with water taken from a well at the Temple. Years later, while scrubbing the red spots with water taken from the well, the prince was moved to compose a poem with the following lines:

I was originally a disciple of Amitabha Buddha in the West, 
Why have I now strayed into a royal household? 

Although the prince was aware of his previous life as a novice practicing Buddha Recitation at the Temple of Light, in his high royal position, enjoying countless blessings and pleasures, he could not, in the end, pursue his cultivation. Such are the unhappy results of reciting the Buddha's name while lacking Faith and Vows!

Thus, carefully re-examining the words of Elder Master Ou-I, we can see that the real issue is not the grade at which we will be reborn, but rather, whether we will be reborn in the Pure Land or not. To achieve rebirth there, both Faith and Vows are required, with Vows being the crucial factor. The Master insisted further:

If Faith and Vows are strong and firm, uttering the Buddha's name just ten times, or even only once, at the time of death, will ensure rebirth in the Pure Land. On the other hand, though our Practice may be as solid as walls of bronze or gates of iron, if our Faith and Vows are weak, we will merely succeed in obtaining the merits and blessings of the human and celestial realms.

This discussion makes it quite clear: it is preferable to have firm Faith and Vows, for even though our Practice may be deficient, we will still achieve rebirth in the Pure Land and emancipation.

From this we can see how important true and firm Vows are!

 

Sutra Passages on the Making of Vows

 

The guiding force of the Vow for rebirth can be seen from the following excerpt from the "Vows of the Bodhisattva Samantabhadra":

Further, when a is on the verge of death, at the last instant of life, when all his faculties scatter and he departs from his relatives, when all power and status are lost and nothing survives, when his Prime Minister, great officials, his inner court and outer cities, his elephants, horses, carts, and treasures of precious jewels can no longer accompany him, these Vows alone will stay with him. At all times they will guide him forward, and in a single instant he will be reborn in the Land of Ultimate Bliss.

(AVATAMSAKA SUTRA)

 

The Amitabha Sutra repeatedly reiterates the importance of making Vows, as in the following passages:

Moreover Shariputra, all those born in the Land of Utmost Happiness never fall back. Among them are many whose next birth will be in Nirvana. The number of them is extremely large; there is no reckoning that can tell it. Only in measureless, unlimited, innumerable kalpas could it be told.

Shariputra, the beings who hear this ought to make a vow -- a vow to be born in that land. Why should they? Having succeeded thus, all are then persons of the highest virtue; all are assembled in the same circumstances.

Shariputra, I see this gain and therefore speak these words; if any beings hear them, they ought to make a vow to be born in that land.

Shariputra, if there are persons who have already made a vow, are presently making a vow, or shall in the future make a vow, desiring birth in Amida Buddha's land, all these persons obtain nonretrogression in Highest Perfect Knowledge in that land, whether already born, now being born, or yet to be born. Therefore, Shariputra, all good men and good women, if they have faith, ought to make a vow to be born in that land.

It can thus be seen that Buddha Sakyamuni repeatedly reminded us, in the most earnest terms, about the principle of making Vows. Even toward the very end of the Amitabha Sutra, he repeatedly enjoined us to make a Vow for rebirth in the Pure Land. Why is this so? It is because if we are reborn in the Pure Land, we will be dwelling in a realm of infinite splendor and adornments, radiating vigor and health, replete with the thirty-two marks of greatness, completely rid of the sufferings of birth, old age, disease and death. We will always be near Amitabha Buddha and various Bodhisattvas, in the company of "persons of the highest virtue" and endowed with spiritual powers and samadhi. We will also be free from retrogression. Sakyamuni Buddha, realizing in his wisdom the many benefits to be derived, compassionately enjoined sentient beings to seek rebirth in the Pure Land. His compassion is truly immense!

 

A Brief Examination of the Vow for Rebirth

 

In the Longer Amitabha Sutra, Buddha Sakyamuni succinctly listed the number of Bodhisattvas in various realms or lands including our Saha World who would be reborn in the Pure Land of Amitabha Buddha:

Then Bodhisattva Maitreya asked the Buddha, "World-Honored One, how many nonregressing Bodhisattvas in this Buddha-land will be born in the Land of Utmost Bliss?"

The Buddha told Maitreya, "In this Buddha-land, seven billion two hundred million Bodhisattvas, who have planted good roots in incalculable hundreds of thousands of billions of myriads of Buddha-lands and have become nonregressing, will be born in. The Bodhlsattvas who will be born in that Buddha-land because of fewer roots of virtue are countless ...

"Ajita, if I enumerate the names of the Bodhisattvas in other lands who have been, are being, and will be born in the Land of Ultimate Bliss to make offerings to, pay homage to, and worship Amitabha Buddha, I will not be able to finish doing so even if I spend an entire kalpa."

As seen above, countless sentient beings will be reborn in the Pure Land, their numbers exceeding even the innumerable raindrops. However, they can be divided into three categories, according to the nature of their Vows.

The First category, comprises ordinary beings who are of limited capacities but true and sincere. They may not understand what constitutes the virtues or adornments of Buddha lands; nevertheless, realizing that life is full of hardship and suffering, and that the Saha World abounds in worries and troubles, they vow to be reborn in a pure and happy land.

The Second category is composed of individuals who, although ordinary beings, possess great aspirations and a certain degree of wisdom. They seek rebirth in the Pure Land to ensure escape from transmigration, swift attainment of Buddhahood and Fulfillment of their Vows to rescue themselves and others.

The Third category ranges from the lesser saints who have escaped Birth and Death to the greatest Bodhisattvas those at the Equal Enlightenment stage. They vow to be reborn in the Pure Land in order to progress swiftly to the ultimate "Bodhisattva ground" and study the wonderful Dharma leading to Buddhahood.

Thus, we can see that seeking rebirth in the Pure Land is not limited to those weary of the sufferings in the realm of the Five Turbidities (first category). It also includes those who compassionately wish to save sentient beings in the Saha World (second category). Rebirth in the Pure Land is also for the sages and Bodhlsattvas who look "upward" to the goal of Buddhahood and "downward" to the salvation of deluded sentient beings throughout the worlds of the ten directions (third category). Whether their Vows and aspirations are low or high, once they are reborn in the Pure Land, all derive the same benefits; none will ever retrogress and all will ultimately achieve Buddhahood and help sentient beings.

An ancient master once said:

The Pure Land method is extremely lofty, profound and wonderful; only the Buddhas can really fathom its depth. This is why even those great Bodhisattvas who have reached the level of Equal Enlightenment still vow to be reborn there. Even "One-life Bodhisattvas" must remain there to study and practice. Such Mahayana texts as the Avatamsaka Sutra, the Lotus Sutra, the Maharatnakuta Sutra, etc. all extol the Pure Land and discuss rebirth there.

Furthermore, to demonstrate the supreme value of the Pure Land method, Buddha Sakyamuni stated in the Longer Amitabha Sutra:

Ajita, if Bodhisattva-Mahasattvas wish to cause numerous sentient beings to be rapidly and securely established in nonregression from supreme Enlightenment, and wish to see the magnificent adornments of that superb Buddha land and to embrace its perfect merits, then they should strive vigorously to learn this Dharma-door. They should not back away or become pretentious in seeking the Dharma, even if they have to go through a raging fire that fills a whole billion-world universe. They should read, recite, accept, retain, and copy this sutra, and make use of every moment to explain it to others and persuade them to listen to it without worry or annoyance. Even if they are thrown into a fire for doing so, they should entertain no doubt or regret. Why? Countless billions of Bodhisattvas seek, esteem, learn, and obey this subtle teaching. Therefore, all of you should seek this teaching too.

Given the value and beneficial nature-of the Pure Land method, Buddha Sakyamuni repeatedly warned His followers against developing doubts about Pure Land teachings after His demise. Alas, however, a number of Buddhists who are not thoroughly conversant with the Dharma find it difficult to believe Him. Attempting to explain this Sutra, they become unduly attached to noumenon and ignore phenomena, thus misrepresenting the Dharma. What a pity!

An ancient master once said:

Only two types of people can benefit from the Pure Land method. First are those completely ignorant and deluded but truthful and sincere individuals who, upon hearing the teaching, wholeheartedly believe, accept and begin to practice it. Second are those persons with deep wisdom and good roots in the Pure Land method who clearly understand noumenon and phenomena and the virtues achieved through Buddha Recitation and who therefore resolve to believe and practice it. On the other hand, those with ordinary intelligence can neither understand profoundly, nor do they have the simple belief of the completely deluded. Therefore, it is difficult for them to receive benefits.

However, everything stems from causes and conditions. I only hope that reading these explanations will help those with affinities for the Pure Land method to strengthen their Faith and Vows.

 

The Vow for Rebirth in the Pure Land

 

In each Buddha Recitation session, after the recitation itself, the practitioner immediately pays respect to Amitabha Buddha, seeking His guidance. He then kneels down and recites verses of repentance, Vows and dedication of merit. This last part is very important, because it is the time when he concentrates his mind to direct merits and virtues toward the desired goal. This is similar to a boat which moves by human strength or engine power but whose direction is determined by the person at the rudder. The Vow for rebirth is the part of Pure Land cultivation in which the practitioner uses his mind to steer the boat of Buddha Recitation toward the Western Pure Land.

However, many cultivators, missing this point, recite compositions which exhort cultivation rather than repentance and Vows. I am referring to the compositions beginning with such lines as "the thatched hut is a place of peace to nurture our Self-Nature ..." or " the universe of dust is spinning out of control; this ephemeral life comes together and dissolves itself hundreds of times ..." Such recitation is not in line with Pure Land practice.

As far as the form of the Vow for rebirth is concerned, some cultivators prefer long compositions through which they can develop an earnest mind. Others prefer a shorter version that includes the desire to achieve rebirth in the Pure Land. These ideas are succinctly expressed in the "Prayer to Amitabha Buddha," as follows:

 

Of Buddhas in all places and at all times, Amitabha Buddha is the foremost. He delivers sentient beings of all nine grades. His glory and power are unlimited. We now are taking complete refuge in him, and repent our physical, oral and mental sins. If there is any blessing or good action, we sincerely apply it as parinamana. May we, as fellow Amidists, enjoy miraculous manifestations from time to time. At the end of our lives, the scene of the Western Paradise will manifest clearly in front of our eyes. What we see and hear will contribute to our good progress toward rebirth in Paradise. We shall see the Buddha and end further births and deaths, just like Buddhas who deliver all beings. May boundless afflictions be severed. May countless approaches be practiced. We vow that we wish to deliver all sentient beings and that all may achieve Buddhahood. Even if the Void is finite, our wish, however, is infinite ...

 

Vows Should be Made in Earnest

 

In addition to the above composition, there is another text, which is considered quite effective. It has been reported that when reciting it, some cultivators see auspicious marks while others, in their dreams, view Amitabha Buddha emitting illuminating rays. Such responses are too numerous to be recounted here. Excerpts from the composition follow below:

 

I vow that at the moment of death, there will be no obstacles, 
The Lord Amitabha Buddha will welcome me from afar, 
Avalokitesvara will shower sweet dew upon my head, 
Mahasthamaprapta will bring a lotus blossom for my feet. 
In a split second, I will leave the turbid world, 
Reaching the Pure Land in the time it takes to extend my arms; 
When the lotus blossom opens, I will see Amitabha Buddha, the Compassionate, 
Hearing the profound Dharma, I will be enlightened and reach Tolerance of No-Birth. 
I will then return to the Saha World, without leaving the Pure Land, 
Through all kinds of expedients, I will benefit sentient beings, 
Always taking earthly toil as Buddha-work. 
This is my Vow, please accept it and help me fulfill it in the future.

 

If the cultivator is of limited capacity or failing memory and is unable to recall long involved sentences, he should simply memorize the following short form of the Vow for rebirth in the Pure Land:

On .... (date), this disciple, (name) ... vows that through the virtues just accumulated, he will, at the time of death, be welcomed and guided by Amitabha Buddha to the Land of Ultimate Bliss, so that he may achieve Buddhahood and save sentient beings.

This short Vow, accompanied by its exact date, has the effect of strongly focussing the practitioner's mind at all times on the Pure Land and on rebirth there. This small detail is an expedient that renders the Vow that much more powerful and firm.

When making the Vow for rebirth in the Pure Land, we should do so from the depth of our earnest mind. If we merely recite pro forma at our convenience, without earnestness, our practice of Buddha Recitation will not be true and sincere. Elder Master Yin Kuang has said:

Deep sincerity is a major element that leads to one-pointedness of mind. One part of deep sincerity destroys one part of bad karma and yields one part of merit and wisdom. Ten parts of deep sincerity destroy ten parts of bad karma and yield ten parts of merit and wisdom.

 

The ancients have also said:

The power of deep sincerity focussed in any direction can explode mountains and melt gold in that direction.

Determination has great power indeed!

This author remembers the story of a French physician. Young and widowed, he travelled to the countryside to allay his sorrow. One day, when he was staying at a blacksmith's house, he was touched by the beauty of his host's daughter. He told her about his widowhood and, seeking her hand in marriage, obtained the consent of her parents. However, before the wedding could take place, he began to co-habit with her. Shortly thereafter, he left for the city. Seeing his daughter pregnant and growing heavier and heavier by the day, with the culprit no more in sight than the wings of a redbird in flight, the blacksmith reflected on the fact that he was too poor and isolated to sue successfully. He therefore tried to relieve his anger and frustration by striking his hammer against its iron stand each evening, while shouting the name of the physician, wishing to blow his head apart. Unbeknownst to him, in the faraway city, each evening at five o'clock, the physician would grab his head and scream in pain. He tried every known remedy without success.

Some time afterward, a friend of the doctor, on a visit to the countryside, happened to pass the blacksmith's shop one evening and overheard the striking hammer and the swearing. He went in to inquire and having understood the whole story, deduced the cause of his friend's predicament. Upon returning to the city, he urged the physician to make amends by marrying the blacksmith's daughter. As might be expected, after the wedding, the physician's strange symptoms disappeared.

Thus, we can see the unseen power of the mind. If we realize the significance of the above story and sincerely vow to recite Amitabha Buddha's name, why worry about failing to get a response?

In short, Faith and Vows are "wisdom practice," while Buddha Recitation is "action practice." "Wisdom practice" is like the two eyes, "action practice" is like the two feet. Feet and eyes should complement one another, Vows and Practice must be in earnest. Only then can we achieve rebirth in the Land of Ultimate Bliss.

 

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