The text known as the Bhadracarīpraṇidhāna, or “Commitment to Virtuous Practice” [295], became very popular in China, and subsequently throughout the Far East, after Prajña had attached it as a final chapter to his translation of the Gaṇḍavyūha Sūtra 華嚴經,[296] which was begun in 796 and completed in 798. It had, however, been circulating as an independent text for some time before this. Buddhabhadra, who was responsible for the first translation of the HYS (418-20), also translated the BhCP as a separate work in 420 under the title Mañjuśrīpraṇidhāna Sūtra 文殊師利發願經 (T 296), or “Sūtra on the Vows of Mañjuśrī”. According to the sixth-century Catalogue of the Tripiṭaka 出三藏記 (T 2145), the BhCP was then popular “in foreign countries”.[297] Similarly, a tantric text on the Lotus Sūtra translated by Amoghavajra (705-774) indicates that it was commonly recited as a normal part of devotional services,[298] just as the first seven vows are often recited in Tibetan Buddhist services even today.
The fact that Buddhabhadra’s translation attributes the Vows to Mañjuśrī rather than to Samantabhadra is curious,[299] but these two bodhisattvas are closely connected in Hua Yen texts, where they represent, respectively, the innate wisdom which inspires practice and the actual commitment to, and undertaking of, the practice. Buddhabhadra’s translation, which consists of the verses only, has five syllables (characters) to the line, and contains 44 stanzas, 14 fewer than the extant Sanskrit text.
Two translations of the BhCP from the first half of the T’ang period also occur among the texts found at Tunhuang. Apparently somewhat unpolished in style, they also lack the final two stanzas of the later T’ang translations.[300]
The next version (T 297) is by the great tantric teacher and translator Amoghavajra. This was done in 754, from a text that Amoghavajra had brought from Ceylon himself.[301] Called specifically a stotra, or hymn of praise, it also consists of the verses only, but matches the present Sanskrit text closely. In addition to the 62 stanzas, in seven-syllable metre, corresponding to those of Prajña’s translation, there are appended a further ten stanzas, in five-syllable lines and a mantra to be pronounced after each recitation of the verses.
The last and most popular translation differs from its predecessors by including a lengthy prose introduction, explaining the vows and practices and connecting the text with the narrative of the HYS, of which it now forms the final chapter. There is also a brief epilogue in prose. The 62 stanzas themselves have seven syllables to the line and are in close agreement with the Sanskrit text and with Amoghavajra’s translation.
Having been incorporated by Prajña in the HYS,[302] and thereby acquiring extra prestige as a concluding “summary” of the entire sūtra, the BhCP began to circulate independently once more.[303] Today it is still commonly published as a separate work, often in a single volume with the commentary of Ch’eng Kuan (738-839),[304] and the subcommentary by Tsung Mi (780-841).[305] There exists also an essay by Ching Yüan (1011-1088) on “Cultivation and Realization According to the Vows and Practices of Samantabhadra”.[306]
In addition to the Chinese translations and commentaries, there is also a Tibetan translation, together with six commentaries which are preserved in the Tanjur (bsTan’gyur). The latter are by Indian writers, supposedly including such illustrious figures as Nāgārjuna, Dignāga and Vasubandhu.[307] The Sanskrit text of the verses, in Buddhist Hybrid Sanskrit, has also been preserved in Nepal.[308]
The prose and verse sections of Prajña’s translation that are relevant to Kyunyŏ’s songs are translated into English below. In order to facilitate comparison with the songs, they have been divided into sections headed by the song-titles in parentheses. First the relevant prose passage is given, and then the corresponding verses.
(a) The Bodhisattva Samantabhadra said to Sudhana: “Veneration of the buddhas means that, through the power of Samantabhadra’s practices and vows, one has a mind of profound faith and understanding towards all the buddhas that are as numerous as atoms of the buddharealms that fill the whole of space and time throughout the Dharmarealm. Towards them all, as though they were present before one’s eyes, one performs acts of veneration with purified body, speech and mind.
It means that in every place where a buddha is present, one manifests bodies as numerous as the atoms of an inconceivable number of buddharealms. This veneration is exhausted only when space itself is exhausted; but since space is inexhaustible, this veneration too can never be exhausted. In the same way, (one maintains the attitude that) one’s veneration will be exhausted only when the world of living beings, or their passions, or their karma comes to an end; but since these things are inexhaustible, one’s veneration too can never be exhausted.
And so one performs these deeds with body, speech and mind unflaggingly, continually, without ceasing even for a moment.”
(b) With pure body, speech and mind
I offer all-pervasive worship
To all the lions of mankind[309]
Who abide in worlds throughout all space
And past, present, and future times
By the power of Samantabhadra’s vows
And conduct, I appear before
All the tathāgatas: from each body
More bodies like world-atoms appear
To venerate as many buddhas.
(a) “And then, son of good family (kulapati), this is what is meant by praising the tathāgatas: In every single atom of all the worlds in the ten directions and the three periods of time, as far as the realm of space extends throughout the Dharmarealm, there are as many buddhas as there are atoms in all the words, and every one of those buddhas is surrounded by an assembly of bodhisattvas as vast as the ocean. With the profoundest understanding you should be aware of them and see them present before you; and with tongues[310] whose subtle eloquence surpasses that of the goddess Sarasvatī you should produce, from each tongue, an inexhaustible ocean[311] of voices; and each of these voices will produce an ocean of all kinds of words, glorifying and praising the ocean of virtues of all the tathāgatas, and continuing to do so unceasingly throughout all future time, completely pervading the entire Dharmarealm. And proceeding in this way (you should think that) your praises will come to an end only when the realm of space, or of beings, or of the karma or the passions of beings, comes to an end; but since the realms of space and so on can never come to an end, these praises of yours will never be ended.
(And so one performs such) deeds with body, speech and mind unflaggingly, continually, without ceasing even for a moment.”
(b) There are buddhas like atoms in every atom
Each in the midst of a bodhisattva-assembly,
And so with every atom throughout
The inexhaustible Dharmarealm.
With deep faith in the buddhas who fill all the worlds,
Before each one, with an ocean of voices,
I utter sublime, inexhaustible words,
Praising throughout all future kalpas
The buddhas’ profound ocean of virtues.
(a) “And then, son of good family, this is what is meant by making extensive offerings. In all the atoms of all the worlds in the ten directions and the three periods of time, as far as the realm of space extends throughout the Dharmarealm, there are as many buddhas as there are atoms in all the worlds, and every one of those buddhas is surrounded by an assembly of all kinds of bodhisattvas as vast as the ocean. By the power of Samantabhadra’s practices and vows, you should give rise to the profoundest faith and understanding, and be aware of them and see them present before you. And then you should make offering to them all with the finest offerings: that is to say, with clouds[312] of flowers, garlands, celestial parasols and canopies, celestial clothing, and all kinds of celestial fragrance—unguents, incense, powders and so on—each in quantities as large as Sumeru, king of mountains. And you should light all kinds of lamps—butter lamps, oil lamps, lamps of all fragrant oils—each one with a wick like Mount Sumeru and with oil like the waters of the great ocean (surrounding Mount Sumeru). You should constantly make offering with offerings such as these.
Son of good family, of all offerings the offering of Dharma is best: that is to say, the offering of practising as one is taught, of benefiting beings, of gathering them in, of enduring suffering on their behalf, of diligently cultivating roots of goodness, of not abandoning the bodhisattva’s task, and of not relinquishing the Aspiration to Enlightenment (bodhicitta).
Son of good family, the boundless merit of those former (material) offerings does not amount to a hundredth of the merit of the offering of Dharma even for a moment, nor to a thousandth of it, nor to one part in a koṭi,[313] a nayuta, a kala, an upanishad or any number that can be estimated by reckoning or counting or by analogy. Why? Because the Dharma is revered by all the tathāgatas; because buddhas are born as a result of practising the Dharma as they are taught. If bodhisattvas practise the offering of Dharma, they will achieve buddhahood through their offerings, [314] for to practise in this way is the true offering.
And (you should think that) your making of such extensive and excellent offerings will come to an end only when the realm of space, or of beings, or of karma or the passions of beings, comes to an end; but since the realm of space and so on can never come to an end, these offerings of yours, also, will never be ended.
(And so one performs such) deeds with body, speech and mind unflaggingly, continually without ceasing even for a moment.”
(b) With excellent, wondrous garlands and flowers,
With music, unguents, parasols,
And all such excellent adornments
I make offering to the tathāgatas.
Excellent clothing and perfumes,
Fragrant powder, incense, lamps,
All in piles of wondrous height,
I offer to the tathāgatas.
With profound faith in all the buddhas,
Past, present, and future, and by the power
Of Samantabhadra’s practice and vows,
I make offering to tathāgatas everywhere.
(a) “And then, son of good family, this is what is meant by the removal of karmic obstacles: The bodhisattva reflects (as follows): ‘The evil deeds of body, speech and mind that I have committed out of greed, hatred and delusion throughout beginningless past kalpas are beyond counting, infinite. If these evil deeds had substance and form, the entire realm of space would not be able to contain them. But now, purifying all three types of deed,[315] and in the presence of all the buddhas and bodhisattvas of worlds numerous as atoms throughout the Dharmarealm, I make sincere confession and repentance, (vowing) never to create (such karma) again, and to abide eternally in all the merits of the pure precepts.
In this way, my confession will come to an end only when the realm of space, or of beings, of the karma or the passions of beings, comes to an end; but since the realm of space and so on can never come to an end, this confession and repentance of mine will never be ended.’
(And so one performs such) deeds with body, speech and mind unflaggingly, continually, without ceasing even for a moment.”
(b) For all the evil karma I have created
Through beginningless greed, hatred and delusion
Sprung from my body, speech and mind
I now make full confession and repentance.
(a) “And then, son of good family, this is what is meant by rejoicing in the merit of others:
All the buddhas, numerous as atoms, in all the buddharealms of the ten directions and the three periods of time that fill the realm of space throughout the Dharmarealm—all these tathāgatas, from their initial aspiration to Omniscience,[316] have diligently cultivated the accumulation of blessings,[317] unsparing even of their lives.[318] Through kalpas as numerous as atoms in an inexpressible, unutterable number of buddharealms, they have given up their head, their eyes, their hands and their feet in every one of these kalpas as many times as there are atoms in an inexpressible, unutterable number of buddharealms. In this way (they have cultivated) all the austere and ascetic practices, have fulfilled all the pāramitās, have entered on the realization of all the levels of bodhisattva-wisdom, and have accomplished the unsurpassed bodhi of the buddhas, leaving relics[319] for distribution after their parinirvāṇa.[320] You should rejoice at all such roots of goodness, and at all the merit, even down to a single atom’s worth, of all the beings born in the four ways[321] in all the worlds of the six spheres of existence[322] throughout the ten directions. You should rejoice at all the merit of all the Hearkeners[323] and Pratyekabuddhas[324] both those who are still learners[325] and those who have completed their training,[326] throughout the ten directions and the three periods of time. And you should rejoice at the vast merit of all the bodhisattvas who cultivate numberless austere and ascetic practices in the quest for unsurpassed and perfect bodhi.
And in this way (you should think that) your rejoicing in the merit of others will come to an end only when the realms of space, or of beings, or of the karma or the passions of beings comes to an end.
(And so one performs such) deeds with body, speech, and mind unflaggingly, continually, without ceasing even for a moment.”
(b) I rejoice at the merit
Of all beings of the ten directions,
Of those of the Two Vehicles
Whose training is or is not complete,
And of all the buddhas and bodhisattvas.
(a) “And then, son of good family, this is what is meant by requesting the turning of the Wheel of the Dharma:
In every single atom of all past, present and future buddharealms that occupy the ten directions and fill the realm of space throughout the Dharmarealm there are vast buddharealms as numerous as atoms of an inexpressible, unutterable number of buddharealms, each one surrounded by an assembly of bodhisattvas (as vast) as the ocean. Using all manner of skilful means, by deeds of body, speech, and mind, you should earnestly beseech and urge all those buddhas to turn the wheel of the sublime Dharma.
And in this way, (you should think that) your continual urging and requesting of all the buddhas to turn the wheel of the true Dharma will come to an end only when the realm of space, or of beings, or of the karma or the passions of beings, comes to an end.
(And so one performs such) deeds with body, speech, and mind unflaggingly, continually, without ceasing even for a moment.”
(b) Those lamps of the world in the ten directions
Who have just accomplished Buddhahood—
I now urge and beseech them all
To turn the unsurpassed Dharma-wheel.
(a) “And then, son of good family, this is what is meant by asking the buddhas to remain in the world:
Of all the buddhas, all the tathāgatas—numerous as the atoms of all the buddharealms of the ten directions and the three periods of time, that fill the realm of space throughout the Dharmarealm—who are about to manifest their Parinirvāṇa, and of all the Bodhisattvas,[327] Hearkeners, and Solitary Buddhas, both those who are still learners, and those who have completed their training, and so on down to[328] all the gurus[329]—of all these you should beg that they not enter Nirvāṇa[330] but continue to remain for as many kalpas as there are atoms in all the buddharealms, in order to benefit and gladden all beings.
And in this way, (you should think that) your begging (the buddhas to remain) will come to an end only when the realm of space, or of beings, or of the karma or the passions of beings, comes to an end.
(And so one performs such) deeds with body, speech and mind unflaggingly, continually, without ceasing for a moment.”
(b) Of the buddhas who would manifest Nirvāṇa
I beg with the utmost sincerity
That they remain for long kalpas like world-atoms
In order to benefit and gladden all beings.
(a) “And then, son of good family, this is what is meant by forever following in the buddhas’ footsteps:
You should be like the Vairocana Tathāgata of this Sahaworld,[331] who from the First Aspiration exerted himself, never backsliding, giving away his body and life an inexpressible, unutterable number of times. He has stripped off his skin for paper, split his bones to make pens and drawn his own blood for ink, in order to copy out a pile of sūtras as high as Mount Sumeru.[332] Because of his reverence for the Dharma he gave unstintingly of his life—so how much less did he cling to his royal throne,[333] to his towns, villages, palaces, gardens, or any such possessions! And he cultivated all kinds of other austere and ascetic practices, until his achievement of Perfect Enlightenment beneath the Bodhi-tree, where he displayed all kind of wondrous powers,[334] produced all kind of transformations,[335] and manifested all kinds of buddha-bodies, that appeared amidst all kinds of assemblies: now teaching assemblies[336] of great Bodhisattvas, now teaching assemblies of Hearkeners and Pratyekabuddhas, now teaching assemblies of Wheel-turning Kings[337] and lesser kings with their retinues, now teaching assemblies of kṣatriyas and brahmans,[338] or of elders and lay devotees; and so on down to assemblies of devas and nāgas,[339] of the deities of the Eight Divisions,[340] of all beings human and divine. He appears in the midst of all such assemblies, (preaching) with a voice full and perfect[341] like mighty thunder, maturing beings in accordance with their likes and their inclinations and so on, until he shows that he is about to enter (Pari)nirvāṇa.
In all such things you should follow him. And just as with Lord Vairocana now, so in the same way you should continually follow (the example of) all the tathāgatas who are to be found in all the atoms of all the buddharealms of the ten directions and the three periods of time that fill the realm of space throughout the Dharmarealm.
And in this way (you should think that) even though the realm of space, or of living beings, or of the karma or the passions of living beings, should come to an end, your following the example (of the buddhas) will never come to an end.
(And so one performs such) deeds with body, speech and mind unflaggingly, continually, without ceasing even for a moment.”
(b) I shall follow in the footsteps of all the tathāgatas,
Perfecting Samantabhadra’s practices.
I make offerings to all the tathāgatas of the past,
To the buddhas of the ten directions now,
And to all future teachers of gods and men—[342]
To all whose will and delight are fulfilled.[343]
May I follow them all, past, present, and future,
And swiftly accomplish Buddhahood.
(a) “And then, son of good family, this is what is meant by constantly complying with sentient beings:
All the beings that there are in oceans of worlds throughout the ten directions, worlds that fill the realm of space throughout the Dharmarealm, all these beings with their various differences: that is to say, those born from eggs, from wombs, from moisture and by spontaneous generation; those that exist in dependence on earth, water, fire, or air; those that exist by depending on space, or on plants and trees; beings of all types, with all kinds of bodies, shapes, appearances and lifespans; beings of every species, with their different types of names and temperaments, their different types of knowledge and perspective, of desire and pleasure, of will and conduct; beings with all sorts of bearing and deportment, clothing, and food and drink; beings that live in all sorts of villages, settlements towns or palaces; and so on up to all the devas, nagas, deities of the Eight Divisions, beings human and divine; beings with no legs, with two legs, with four or with many legs; beings with form and without form,[344] with and without cognition,[345] and neither with nor without cognition[346]—with all these various kinds of being you should act in compliance, turning them (towards the Dharma),[347] serving them in all kinds of ways, making all kinds of offerings to them, and revering them as though they were your parents, or as though you were attending teachers or elders, and so on up to arhats, and so on up to tathāgatas; treating them all alike without making any distinctions, being a good physician to those who are experiencing illness and suffering, showing the right path to those who have gone astray, providing light for those lost in darkness, leading the poor to hidden treasures.
So the bodhisattva benefits all beings equally. Why? Because if bodhisattvas are able to comply with sentient beings, then they are complying with and making offerings to all the buddhas. If they revere and serve sentient beings, they are revering and serving the tathāgatas. If they make sentient beings happy, they are making all the tathāgatas happy. Why? Because all the buddhas, all the tathāgatas, regard a mind of Great Compassion[348] as the essential basis (of practice); because they feel Great Compassion for beings; because the Bodhimind springs from Great Compassion; and because it is through the Bodhimind[349] that Perfect Enlightenment is accomplished.
Suppose that in the midst of a sandy wilderness there stands a great majestic tree: if its roots receive water, the branches, leaves, flowers, and fruit will all flourish. The majestic Bodhi Tree in the wilderness of Saṁsāra is just like this: all beings are its roots, and the buddhas and bodhisattvas are its flowers and fruit. If beings are nourished with the waters of Great Compassion, the flowering and fruiting of the wisdom of the buddhas and bodhisattvas will be accomplished. Why? Because if bodhisattvas benefit beings with the waters of Great Compassion, they will be able to accomplish Anuttarasaṁyaksambodhi.[350] Therefore Bodhi depends on sentient beings, for if there were no beings, it would be impossible to realize Unsurpassed Perfect Enlightenment.
Son of good family, you should understand the matter in this way, for if you develop a mind of Equality[351] towards beings, you will be able to accomplish the perfection of Great Compassion. And if, therefore, with a mind of Great Compassion, you comply with sentient beings, you will be able to perfect the making of offerings to the tathāgatas.
So the bodhisattva complies with sentient beings in this manner (thinking as follows:) ‘The realm of space, or of beings, or of the karma or the passions of beings, may come to an end, but this compliance of mine will never end.’
(And so one performs such) deeds with body, speech and mind unflaggingly, continually, without ceasing for a moment.”
(b) In all the worlds of the ten directions
Vast, pure and wondrously adorned,
Tathāgatas sit amid a host of beings
Beneath the majestic Bodhi Tree.
May I free all beings of the ten directions
From grief, giving them happiness and peace;
May they enjoy the profound blessings of the True Dharma
And extinguish their passions without remainder.
(a) “And then, son of good family, this is what is meant by transferring all merit:
All the merit you have acquired, from the first act of Veneration[352] down to the Compliance[353] —all this you should transfer to all beings that fill the realm of space throughout the Dharmarealm, vowing that you will always give beings peace and happiness, free them from all illness and suffering, prevent them from accomplishing all the evil they would do, and help them to speedily accomplish all the good that they are cultivating; vowing to close the doors to all the evil states of existence,[354] and to open the right path that leads to (rebirth in the spheres of) human beings and gods or to Nirvāṇa.
All the extremely severe suffering that beings experience as a result of having accumulated much evil karma—all this suffering you should (be willing to) accept in their place,[355] so that beings may achieve Deliverance[356] and ultimately realize Unsurpassed Buddhahood.
So the bodhisattva cultivates the transferral of merit in this manner (thinking as follows): ‘The realm of space, or of sentient beings, or of the karma or the passions of sentient beings, may come to an end, but this Transferral of mine will never come to an end.’
(And so one performs such) deeds with body, speech and mind unflaggingly, continually, without ceasing even for a moment.”
(b) All the merit from Praise and Veneration,
From Offering, from Asking the Buddhas to Remain
And Turn the Wheel, from Rejoicing and Confession:
I transfer all these roots of goodness
To sentient beings and Buddhahood.[357]