Vow To Request the Buddhas to Remain in the World
“The Ten Great Vows of Bodhisattva Samantabhadra”, Avatamsaka Sutra
The 7th Vow: To Request the Buddhas to Remain in the World
Again, O Noble-minded Man, what is meant by “requesting the Buddhas to remain in the world”?
The Buddhas are infinite in number as the minutest dust-motes of the ten directions and three periods of time throughout the Dharma-realms and empty space; and so are the Bodhisattvas, the Sravakas, the Pratyeka-Buddhas, the Arhats, the partly learned ones, and the well-learned laymen, when they set their minds on the attainment of Nirvana; I entreat them all to remain in touch with living beings, instead of entering Nirvana; even to the duration of kalpas of Buddha lands, equal to the minutest dust-motes in number, in order to benefit all living beings.
Thus even though the void of space has ended, and likewise the states of beings, the karmas of beings, and the sorrows of beings, though all such have ended, yet, my request to the Buddhas is endless.
Thought succeeds thought without interruption, and in bodily, vocal, and mental deeds, without weariness.
Commentary
The main purpose of the previous sixth vow is to introduce Buddhism to all people. If we hope to have accomplishment in our cultivation, the vow to request the turning of the Dharma wheel is not enough. Have you seen anyone attain enlightenment simply by listening to a talk on the sutra only once or twice in his or her lifetime? If this could happen, then enlightenment would be obtainable only when the Buddha was in the world and unobtainable when he was not. However, with our limited abilities we cannot do this, so we need to request the Buddha to reside in this world (the seventh vow). In other words, we need a teacher who is with us every day so that we can be under their constant guidance and thus be able to reach enlightenment.
Years ago, I was asked by Professor Lee about my aspirations. I told him that I wished to travel around the world encouraging others to practice Buddhism. He nodded and told me that this was good, that I could achieve but I could not help others to do so. I asked why. He replied that I could only propagandize. He said that he had lived in Taizhong for more than thirty years and therefore many people had attained achievement. He went on to explain that if he had not lived in Taizhong but had simply visited to lecture once or twice a year then nobody would have had an achievement. To be able to help another, there needs to be an existing affinity. Without this affinity, even a Buddha cannot help us. By traveling around the world propagating Buddhism, we meet many people but the affinities with them are lighter. Staying in one place to conduct regular teachings needs stronger affinities.
I have benefited greatly from my travels as I have been freed from the concept of home. Everyday I was either on the road or in a hotel. Where is my home? No home at all. Although I have places to give talks, I usually do not stay there for longer than a few weeks. The shattering of the idea of home has proven to be an escape for me.
If we want to reach any achievement, we need to request the Buddha to remain in this world. The Buddha himself is no longer here but his followers are, be they monks and nuns or laypeople. those who are knowledgeable and virtuous can be invited to reside in our town or city to give teachings. In this way, we will be constantly under their guidance. It is easy to provide for masters of virtue and character because they lead simple lives. However, the Lecture Hall should look magnificent so that the listeners will like it and will thus develop respect for the way place. However, if the appearance of the hall is mediocre they might look down on the way place. People often set store by appearance and pay less attention to content. Although a person who knows the true value of things does not attach much importance to appearance, a splendid and imposing looking, Lecture Hall is necessary for people to see initially.
Although the Lecture and Cultivation Halls are very impressive, the living quarters of the monks and nuns are very simple. If we look at the temples in China, we will understand. Even the head monk lives in a small room. The luxurious exterior rooms are only for laypeople and visitors. By carefully observing this we will know the right manner we need to have and the right methods we need to adopt. Doing so properly will enable Buddhism to take root, grow, blossom, and bear fruit wherever we live.
From the above, we can see that among the Ten Great Vows of Universal Worthy Bodhisattva, the first seven are for a Bodhisattvas vows and conduct and the last three are the ways to dedicate all merits.
Resources:
The Practices and Vows of the Bodhisattva Samantabhadra, Chapter 40, Avatamsaka Sutra
Commentary on The Ten Great Vows of Bodhisattva Samantabhadra, excerpted from the book, Buddhism: The Awakening of Compassion and Wisdom
