Chapter 40 of Avatamsaka Sutta
The Avatamsaka Sutra (华严经, literally means “Flower
Adornment Sutra”) is one of the longest sutras in Mahayana Buddhism, with more
than 7000,000 Chinese characters in all. It is referred by Buddhist scholars as
the epitome of Buddhist thought. Buddhist sentiment and Buddhist experience.
It presents us with an inspiring vision of
the wonder of the universal reality. The Avatamsaka worldview emphasizes the
mutual interconnections in the web of nature, in the relationship between humankind
and its environment, and also between the individual and society, parents and
children, husband and wife, boss and employee, teacher and student.
When we realise the extent of the myriad
interconnections, which link us to all other lives, our existence, in addition
to those with our close friends, relatives and loved ones, life will become
more meaningful through interacting with and in relation to others.
In essence, Avatamsaka Sutra reiterates the
fundamental importance of “dependent origination” (partitya-samutpada), which
holds that nothing exists in isolation, independent of other lives. Each
individual existence contributes to creating the environment which sustains all
other existences.
Avatamsaka Sutra reveals different causes as
well as ways of cultivation of great Bodhisattavas’ Path, such as the Ten
Grades of Faith, Ten Stages of Wisdom, Ten Activities, Ten Transference of Merits,
Ten Stages of Bodhisattvas, Absolute Universal Enlightenment, Wonderful
Enlightenment and also more popularly known in the Chinese tradition, The
Practices and Vows of Bodhisattava Samantabhadra, which are found the Chapter
40, the final chapter of the sutra. This chapter, with the title “On entering
the Inconceivable, Liberated State
“Good men, even if all the Buddhas of all
the ten directions were to speak continuously, for as many eons as there are
fine motes of dust in a incalculable number of Buddha lands, the merits and
virtues of the Buddha could never be fully described. Those wishing to achieve
these merits and virtues should cultivate ten vast and great practices and
vows. What are these ten?”
The ten great practices and vows of
Bodhisattava Samantabhadra are to worship and respect all Buddhas; praise the
Tathagatas; practice profoundly the giving of offerings; repent and reform all
karmic hindrances; rejoice and follow in merits and virtues; request that the
Dhamma-wheel be turned; request that the Buddha remain in the world; follow the
Buddha’s teaching always; constantly accord with all living beings; transfers
all merits and virtue universally.
The first eight vows are meant for us to
practise and fulfil, while the last two are vows to help others to attain
Enlightenment too. The 9th vow means one has to use the mind of great
compassion to help all others. And it is only by such practice one perfects the
offering of the Dhamma to the Buddhas. This is how the Bodhisattva constantly
lives in accord with sentient beings.
Samantabhadra concluded the chapter with the
following verses:
“Good man, these are the Ten Great Vows of
the great bodhisattva fulfils in the entirety.
If all Bodhisattvas can follow and abide by these Great Vows, then they
will succeed in bringing all living beings to maturity (Buddhahood).They will
be able to accord with the path of supreme, perfect Enlightenment and complete
Samantabhadra’s sea of conduct and vows.”
The practice of Samantabhadra’s Ten Vows is
possible and beneficial in developing a bodhi (enlightenment) mind when the
practitioner has a mind as broad as the universe, for each of his ten vows is
ultimate and perfect in itself.
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