Important Knowledge in the Pure Land Teaching
淨土小常識
169. After Buddhahood — Samantabhadra
In the Infinite Life Sutra Amitabha’s 22nd. Vow states:
“If, when I achieve Buddhahood, Bodhisattvas from other Buddha Lands are reborn in my land, they shall definitely attain the utmost stage of being one lifetime removed from Buddhahood. In addition, there are those who originally vowed to manifest freely for the benefit of sentient beings. Fortified by the armor of their “Great Vow”, those Bodhisattvas continuously accumulate roots of virtue and deliver all beings. They shall: tour Buddha Lands, carry out Bodhisattva activities, make offerings to Buddhas and Tathagatas of the ten directions, guide countless sentient beings as numerous as grains of sands in the Ganges River, and establish them on the path to supreme, perfect enlightenment. They shall transcend the ordinary stages of Bodhisattva-practice and instantly manifest themselves by cultivating the virtues of Samantabhadra. Should this not happen, may I not attain perfect Enlightenment. ”
The 22nd. Vow has two aspects:
“ Being One-life-from-Buddhahood” (一生補處) and “Returning to share the
merit they dedicated for the sake of others” (還相迴向). Therefore, this vow has two names: the Vow of One-Life-from-Buddhahood and the Vow of Returning and sharing the Merit they dedicated.
Among these, the phrase “presently cultivating the virtues of Samantabhadra” concludes the part of the vow that relates to returning and dedicating merit. It explains that the Bodhisattvas of the Pure Land never abandon their compassionate vows; but , universally travel to the ten directions to save sentient beings. These qualities describe the Bodhisattvas who reach the stage of being One-Life-from-Buddhahood.
“Presently” means right now, at this very moment—contrasted with “in the future.”
“Cultivate” means to practice, to carry out.
“To Habitually cultivate” means to repeatedly do something until it becomes natural, to act in accord with the transmitted work and practice that never ceases.
Thus “to habitually cultivate” means that Pure Land Bodhisattvas naturally, habitually, and spontaneously perform the Bodhisattva work of liberating beings, very different from beginners practicing for the first time.
“The virtues of Samantabhadra” - as the Qingliang Commentary says, “‘Universal’ means exhausting all results; ‘Excellent’ means never abandoning the causal door—this refers to Samantabhadra after Buddhahood.” This indicates that Pure Land Bodhisattvas are fully endowed with the Buddha’s compassion, wisdom, vows, and supernatural powers. They universally travel to all of the worlds in the ten directions to liberate beings.
This is a manifestation from the fruit to the root—not the appearance of cultivating from the root toward the fruit.
169 佛後普賢
《無量壽經》第二十二願說：
設我得佛，他方佛土諸菩薩眾來生我國，究竟必至一生補處； 除其本願自在所化，為眾生故被弘誓鎧，積累德本度脫一切， 遊諸佛國修菩薩行，供養十方諸佛如來，開化恆沙無量眾生， 使立無上正真之道。超出常倫諸地之行，現前修習普賢之德。 若不爾者，不取正覺。
第二十二願中提到「一生補處」、「還相迴向」二願事，這一願的願名有二： 「一生補處願」與「還相迴向願」。
其中，願文的「現前修習普賢之德」是結還相迴向之願事，說明淨土菩薩現前 便能不捨悲願，普至十方救度眾生。這是補處菩薩的相狀。
「現前」，現下、目前，相對於當來之語。
「修」，修為、實踐。
「習」，慣習、數為，服行所傳之業，熟復不止也。
「修習」，習慣地、慣性地、熟練地、自然地常常作菩薩本身所應作的度生之業 ，並非初學、練習之意。
「普賢之德」，《清涼疏》：「果無不窮曰『普』，不捨因門曰『賢』，此約佛後普 賢。」指淨土菩薩具足佛的慈悲、智慧、願力、神通，到十方世界普度眾生。
這是從果向因之示現相，非從因向果之修行相。
Namo Amituofo!
