Samantabhadra Bodhisattva says, “As long as Buddhist practitioners of Guan Yin Citta are resolved to be compassionate, practise the giving of dharma to benefit sentient beings, and spread Buddhism far and wide and help predestined people become spiritually awakened, the Buddhas and Dharma Protectors will constantly bless and keep them safe and well.”
Samantabhadra Bodhisattva is the epitome of great conduct but the essence of His ten great vows are not widely understood.
We may be reciting the Eighty-Eight Buddhas Great Repentance (LIFO) daily but are oblivious to the fact that Samantabhadra Bodhisattva’s ten great vows are embedded in LIFO.
In this pack, let’s be inspired by the ten great vows of Samantabhadra Bodhisattva which are of great significance because the realisation of an effective repentance, we must put them into practice.
Put Your Vow Into Practice To Gain Insights | 行愿才是真见地
SAMANTABHADRA BODHISATTVA
SAMANTABHADRA BODHISATTVA’S TEN GREAT VOWS
Master Jun Hong Lu: Samantabhadra Bodhisattva has made ten great vows, therefore He is known as “Universal Worthy Bodhisattva”. When you recite the Eighty-Eight Buddhas Great Repentance (LIFO), what are you actually reciting?
It is in fact about your intention to change your behaviour. When you are determined to do so and you tap into the power of your vow to get you there. This is what it means by putting your vow into practice.
Samantabhadra Bodhisattva is the epitome of ‘great conduct’ therefore, He is known as “Na Mo Da Xing Pu Xian Pu Sa” (One who puts His great vow into action).
When we recite LIFO, we should learn from Samantabhadra Bodhisattva. What should we learn? It is to learn the ten great vows of Samantabhadra Bodhisattva.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 12
SAMANTABHADRA BODHISATTVA’S FIRST GREAT VOW: PAY HOMAGE TO ALL BUDDHAS
Master Jun Hong Lu: The first great vow is to pay homage to all Buddhas. To pay homage means to have a heart of deference. With great respect, your mind contemplates, your body bows and your mouth praises. You prostrate to Guan Yin Bodhisattva because you venerate Her; the same goes when you put your palms together when you see me, your Master, it is because you have great respect for me.
All these will come naturally when you have a heart of deference. Therefore, Buddhist practitioners must understand the significance of great respect.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 12
SAMANTABHADRA BODHISATTVA’S SECOND GREAT VOW: PRAISE THE TATHAGATA
Master Jun Hong Lu: Samantabhadra Bodhisattva’s second great vow: Praise the Tathagata (Thus Come One). The Tathagata is likened to all the Bodhisattvas, towards Them, we must be full of praise.
For example, when you worship Guan Yin Bodhisattva, your heart should praise Guan Yin Bodhisattva, “You are so great, saving us sentient beings from suffering, there are no words to express our gratitude to You. Praise the Bodhisattva!”
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 2 Chapter 17
SAMANTABHADRA BODHISATTVA’S SECOND GREAT VOW: PRAISE THE TATHAGATAS (THUS COME ONE)
Master Jun Hong Lu: Please allow me to elaborate on “To praise the Tathagatas”, there are three aspects to it:
- Paying respect to the Buddhas through your actions;
- Praising the Buddhas through your speech; and
- Venerating the Buddhas through your thoughts.
This is what it means by making offerings to the Buddhas through the three actions.
Whatever you do, you are courteous, you practise good etiquette, and your behaviour is regulated and dignified. You also speak words of praise and at the same time, your thoughts are respectful without a tinge of evil. This is what it means by making offerings to the Buddhas through one’s actions, speech and thoughts.
It is important to note that one’s display of veneration for Bodhisattvas is not restricted to the single means of offering fresh fruits. You respect and venerate the Bodhisattvas with all your heart. What does the ‘heart’ mean here? It is your actions, speech and thoughts that you use as offerings to the Tathagatas, Bodhisattvas and Buddhas.
In other words, as long as you do no evil, that is, you act in accordance with the dharma and the path of rightness, you are essentially already making offerings to the Buddhas.
Is being a good person considered making offerings to the Buddha? Do you think Bodhisattvas favour good people? Just like when you treat me well, doesn’t that equate to making offerings to me? When I see that all of you are upright, honest, well behaved and so diligent in your cultivation, I feel very happy. Does this not mean that I have accepted the offerings each and every one of you has accorded me with?
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 12
SAMANTABHADRA BODHISATTVA’S THIRD GREAT VOW: TO MAKE ABUNDANT OFFERINGS
Master Jun Hong Lu: Samantabhadra Bodhisattva’s third great vow is to make abundant offerings. What does this mean? It means to make offerings to all Buddhas and Bodhisattvas of the Ten Directions and Three Periods of Time and to have deep respect for Them.
When we guard our actions, speech and thoughts, all Buddhas and Bodhisattvas of the Ten Directions and Three Periods of Time shall receive our offerings. We also make offerings by giving the Buddha’s teachings, wealth, and with deep respect we make offerings by ensuring the purity of our body, speech and mind.
Let me ask you, when you show respect to a person, don’t you think you are making offerings to him? When I greet someone, “How are you?” and bow to him, am I not making offerings to him?
When you see Guan Yin Bodhisattva, even if you do not make any fruit offering, when you sincerely prostrate before Her, don’t you think you are making offerings to Guan Yin Bodhisattva?
When the three actions of the body, speech and mind are used as respectful offerings, it is considered the giving of praise and worship to all Buddhas.
Your diligence in worshipping the Buddhas, praising others for doing so and you doing so yourself, these are ways to make offerings.
This also includes your every effort to persuade others to recite the Buddhist scriptures or the sacred names of the Buddhas.
Many people say, “Amituofo”, when greeting others. They also do the same when they bid farewell. As for us, the practitioners of Guan Yin Citta, our greeting is “Deepest gratitude to Guan Yin Bodhisattva”. This is what the disciples, who go on stage to ask questions, will say, “Deepest gratitude to Guan Yin Bodhisattva”.
Therefore, whenever you greet someone in this way, and you convince them to do the same, this is what ‘offering of dharma’, the giving of the Buddha’s teachings, is all about.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 12
SAMANTABHADRA BODHISATTVA’S FOURTH GREAT VOW: REPENT ONE’S WRONGDOINGS
Master Jun Hong Lu: Samantabhadra Bodhisattva’s fourth great vow is to repent one’s wrongdoings. As long as we are in the human realm or in the six realms of rebirth, we will definitely be plagued by karmic obstacles.
The Chinese word (忏悔) (to repent) can be examined separately. ‘忏’ (chàn) in Mandarin means ‘to repent one’s past faults’.
When a person does something wrong, he will feel regretful. It is with this feeling of regret, he will start to ponder, “Where have I erred?” and this is when he will find the root of his mistake.
This is what it means by ‘to repent one’s past faults’. After which, an intense sense of regret over the outcome of his misconduct washes over him.
I have mentioned previously that when a person scolds someone to a point that it angers the other party to death and he remorsefully says, “I regret having scolded him”. This is what it means by ‘to repent one’s past faults’.
When he goes, “I am really sorry that he is dead” – this is what it means by ‘to regret the outcome of one’s past misconduct’.
You can clearly see the law of cause and effect taking place in between. That is why those of you who are often rude and impetuous, heedless of the consequences of your speech and actions, you must recite the Eighty-Eight Buddhas Great Repentance.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 13
SAMANTABHADRA BODHISATTVA’S FIFTH GREAT VOW: THE MERITS OF RESPONDING WITH JOY
Master Jun Hong Lu: If you have the means to help others but you do not do it, you are not a good person. On the contrary, if you have the means and you go ahead and do it, then, you are truly making a difference.
That said, if today you do not have the means to help others or do good, what should you do? You should rejoice in seeing the act of kindness of others as this will bring you great perfect merits.
Just like when you see a Buddhist friend pass his driving licence test, you feel happy and praise him for his achievement. On the same note, when you see another Buddhist friend, you may say, “Congratulations! You have helped so many people to be spiritually awakened today. You are really capable! I should learn from you”.
You may also comment, “You are doing so well in your cultivation; how long have you been a vegetarian? You have managed to help so many people”. These are examples of being moved by others’ achievements.
If you utter nonsense, this will not be tolerated by the heavenly Dharma Protectors. So, why not utter nice words, words of admiration? When you badmouth others, it only proves that you are mentally ill.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 14
HAVING NO MEANS TO HELP BUT REJOICING IN OTHERS’ GOOD DEEDS IS THE CULTIVATION OF SYMPATHETIC JOY
Master Jun Hong Lu: I have mentioned before, do not badmouth others, because if you do, you are very far from resembling Bodhisattva. In this case, how can you possibly ascend to heaven? Think about it, is there anything at all in this world that pleases you? Is there a day in your life that you feel content? Tell me, since young, have you ever experienced a sense of contentment? You have to be more broad-minded.
Having no means to help but rejoicing in others’ good deeds is the cultivation of sympathetic joy. You must never let jealousy and the urge to slander others invade your heart.
Why is ‘the merits of responding with joy’ forms part of Samantabhadra Bodhisattva’s Ten Great Vows? You sing praises of the admirable; you do all that is wholesome and you take every opportunity to help others – this is what it means by ‘The Merits of Responding with Joy’. And, this is how you garner meritorious blessings.
Did you know why you should not be jealous of others or slander them? This is because the moment jealousy arises, evil spirits will approach you as jealousy is the character trait of these spirits.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 14
SAMANTABHADRA BODHISATTVA’S SIXTH GREAT VOW: TO REQUEST THE BUDDHA TO SET IN MOTION THE WHEEL OF DHARMA
Master Jun Hong Lu: Samantabhadra Bodhisattva’s sixth great vow is ‘to request the Buddha to set in motion the wheel of dharma’.
‘Shakyamuni Buddha has passed into extinction’. ‘To enter into extinction’ is how people in the past described the passing of the Buddha from this human realm.
‘Maitreya has yet to appear’. Maitreya Buddha is designated to promote the interests of the Buddhist faith in the future. In the meantime, eminent monks will represent the Buddha to teach the dharma, while lay practitioners like myself will help people strive for goodness and transform their mundane nature to become sages.
That is why, in this Age of Dharma Decline, teaching the dharma on behalf of the Bodhisattvas will generate an unimaginably massive amount of merits, so massive that it is beyond what you can fathom.
When a person shares the Buddha’s teachings and exhorts others to lead a virtuous life, this person gains an unimaginably large amount of meritorious blessings.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 14
SAMANTABHADRA BODHISATTVA’S SEVENTH GREAT VOW: TO BESEECH BUDDHAS TO REMAIN IN THE WORLD
Master Jun Hong Lu: Samantabhadra Bodhisattva’s seventh great vow is ‘to beseech Buddhas to remain in the world’ (请佛住世).
In the era between “the passing of Shakyamuni Buddha and the rise of Maitreya Buddha” (释迦灭后，弥勒未生), how do we beseech the Buddhas and Bodhisattvas to remain in this world? If you don’t even know who the Bodhisattvas are, how would you be able to implore Them to come to this human realm?
When you understand the meaning of “It is the mind that becomes the Buddha (当知是心作佛)”, you should know when your mind is working according to the Buddha’s teachings. In this era between “the passing of Shakyamuni Buddha and the rise of Maitreya Buddha”, who will become the Buddha? The answer is your mind (是你的心) because “the heart is the Buddha” (即心即佛). If you have the heart of a Budhha, you are in fact, a Buddha.
After all, “When the minds of sentient beings are pure, this is where the Buddha resides” (众生心净，见佛常住). Even sentient beings who have never encountered Buddhism, as long as their hearts are pure and calm, they will be able to see the Buddha in them. This explains why a person tends to be able to come up with a solution whenever he calms down. How does this happen? It is because the Buddha in his heart has emerged.
When a conscientious person is angered, in the heat of the moment, he may feel like fighting the other party to the death. However, as he calms down, he will ask himself whether this is necessary and he will think, “After all, the other party is just as pitiful. We are all humans, why are we so eager to harm each other (相煎何太急)?” When this thought arises, don’t you think the Buddha in your heart has emerged? Therefore, to have “the presence of the Buddha to remain” (见佛常住), you must ensure that the Buddha in your heart is always present in this human realm, that is, the Buddha must be ever-present in your heart (佛常住在自己的心里).
“Sentient beings with a defiled mind sees the Buddha’s Nirvana” (众生心垢，见佛涅槃). All of us, our minds are filled with defilements and contaminants, however, the Buddha has shown us the illuminative way (光明的道路) by demonstrating His attainment of nirvana. What is nirvana? It is a type of awakening that transcends all boundaries to another domain (是完全超脱了境界觉悟地到另一个世界去). So what about us, humans, what can we do? We need to learn to liberate ourselves from the shackles of the human realm (学会解脱).
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 14
SAMANTABHADRA BODHISATTVA’S EIGHTH GREAT VOW: TO BE A ZEALOUS FOLLOWER OF THE WAY OF THE BUDDHAS FOREVER
Master Jun Hong Lu: Samantabhadra Bodhisattva’s eighth great vow is “to be a zealous follower of the way of the Buddhas forever”. This means to have the Buddha as our role model and conduct ourselves according to the teachings. The things I teach you are not my own theories, they are Buddhist ethics.
After teaching you these Buddhist principles, you should know how to use them to guide your behaviour and handling of matters. I tell you to be compassionate and to beseech the presence of the Buddha in this world and to recite the Buddhist scriptures every day. By doing these, aren’t you inviting Bodhisattva into your heart?
I have taught you so much, you should know by now that you must take the Buddha as your role model and conduct yourself according to the dharma. Those who listen to my teachings but forget soon after will not be able to make it in their Buddhist practice.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 15
SAMANTABHADRA BODHISATTVA’S NINTH GREAT VOW: CONSTANTLY ACCEDING TO THE NEEDS OF ALL SENTIENT BEINGS
Master Jun Hong Lu: Samantabhadra Bodhisattva‘s ninth great vow is ‘to constantly comply with the needs of sentient beings’. Think about it, there are no alternative means other than complying with sentient beings, be it in our Buddhist practice, conducting ourselves as a righteous person or as a Bodhisattva.
Nowadays, people like to set themselves against others, opposing whatever others say or do. They are as if thinking, “Whatever you do, I must go against you, because if I don’t, I will lose my pride”. Is this not a sign of mental illness?
That is why, we must strive to “benefit all sentient beings” with a heart of great compassion and equanimity. In other words, as long as the matter at hand benefits sentient beings, you must facilitate it.
When a person possesses such an accommodating spirit of the Bodhisattva, would there be family quarrels in his home? Would there be family conflicts? This is what being ‘morally driven’ is all about. If you are rude to and angry at others, you are deemed to lack moral character. A person’s moral character is nurtured through cultivation.
You must use a heart of equanimity to treat every person and matter. In addition, you must make yourself serviceable at all costs. You should think, “When I promise to help you do something, I must be helpful to you”. Do you see how great Samantabhadra Bodhisattva’s vow is? Are you willing to make the same vow?
On the other hand, when you think, “This person is annoying and disgusting. I do not want to see him” and many things seem to irritate you, how can you have such determination? How can you help and provide for others? In this way, can you even say that you ‘comply with the needs of sentient beings’?
In addition, the last saying goes, “Respect your parents as you will to the Buddha, and treat them equally with no distinction whatsoever”. This means you should start from respecting your parents, then everyone in the society and all the way to the Buddha, without bias.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 15
SAMANTABHADRA BODHISATTVA’S TENTH GREAT VOW: TO TRANSFER MERITS TO ALL SENTIENT BEINGS
Master Jun Hong Lu: Samantabhadra Bodhisattva‘s tenth great vow is ‘to transfer merits to all sentient beings’. The merit-garnering deeds that Bodhisattvas perform are all for the sake of sentient beings. Similarly, for you, Buddhist practitioners, the virtuous deeds that you perform are for the sake of helping sentient beings. Hence, Bodhisattvas vowed to help sentient beings to achieve peace and happiness and be free from all illnesses and sufferings (愿令众生常得安乐，无诸病苦).
Imagine yourself sick and bed-ridden, wanting a glass of water but unable to lift your hands, let alone getting yourself out of bed, and to make matters worse, your lower back is hurting really badly. How pitiful is that!
When Bodhisattvas see humans suffer from illnesses, Their hearts will break, but is there such a sense of empathy among humans? No, not even between spouses. This explains the importance of Buddhist practice and to have the compassion of Bodhisattva, otherwise you will not be capable of taking pity on others.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 11 Chapter 15
THE MEANING OF THE LAST SENTENCE OF THE EIGHTY-EIGHT BUDDHAS GREAT REPENTANCE (I.E. NA MO DA XING PU XIAN PU SA)
Caller: Master Lu, the last sentence of the Eighty-Eight Buddhas Great Repentance (LIFO) is ‘Na Mo Da Xing Pu Xian Pusa’ (Samantabhadra Bodhisattva). Why does it end with the name of Samantabhadra Bodhisattva? What kind of message does it have for us? Please enlighten us, Master Lu.
Master Jun Hong Lu: Samantabhadra Bodhisattva embodies great practice. In other words, you have to fulfil your vows. In fact, reciting LIFO signifies a resolution. You may have said, “I want to change, I want to change…”, but have you put your words into action? At the end of the day, you have to learn from Samantabhadra Bodhisattva and take action. Only then will your recitation of LIFO be efficacious.
Caller: I see. After repenting, we have to fulfil our vows and start mending our ways.
Master Jun Hong Lu: That’s right.
Caller: So that’s the meaning behind it.
Master Jun Hong Lu: What’s the point of repeatedly saying that you will change, when you have not even taken steps towards that direction?
Caller: That’s true. I understand now. Thank you, Master Lu for your guidance.
Source: Wenda20200724 41:59, Master Jun Hong Lu’s call-in radio program
Faith – Vow – Practice | 信愿行
Master Lu once said,
“Once you have created negative karma, you must sincerely repent.
If you don’t, negative karma is like being confined to a room
so dark that you can’t see anything.
When you sincerely repent, it’s like turning on a lamp that purifies
all the unwholesome deeds committed in the past.
Without repentance, you will never find the right direction”.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 1 Chapter 24
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