Author: Scott Ogata

Episode 950 – Resonating with the Buddha’s Wisdom

---

>> The Buddha’s wisdom reaches true emptiness and wondrous existence of the aggregate of action. He came for the sake of one great cause, to open and reveal to sentient beings so they can realize the Buddha’s understanding and views. Resonating with the Buddha’s wisdom, they look forward to receiving predictions.

>> “This is like a man from a country in famine who suddenly encounters a great king’s feast. He is full of doubt and fear and dares not eat immediately. Only if he receives the king’s instruction will he then dare to eat.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “If we could receive the Buddha’s predictions, we would quickly be put at ease and rejoice. The heroic and courageous World-Honored One constantly wishes to bring peace to the world. We pray You will bestow predictions on us, like telling the hungry man to eat.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “If we could receive the Buddha’s predictions, we would quickly be put at ease and rejoice: If the Buddha calls our name to bestow on us a prediction of Buddhahood, at that time, we can be joyful and be put at ease. We would quickly be put at ease and rejoice in cultivating Great Vehicle practices to attain the fruit of Buddhahood.

>> The heroic and courageous World-Honored One constantly wishes to bring peace to the world: The World-Honored One expounds the Dharma to bring peace and stability to all sentient beings of the world. Moreover, as we have fear in our minds, how could He not bring peace to us?

>> We pray You will bestow predictions on us, like telling the hungry man to eat: Today we have heard wondrous Dharma and predictions of Buddhahood like a hungry man encountering delicacies. Now we ask that the Buddha bestow predictions, like telling the hungry man to eat.

>> “At that time, the World-Honored One knew the thoughts in the minds of all His great disciples and told the bhiksus, ‘This man Subhuti, in his future lifetimes, will serve 300 trillion, nayutas of Buddhas’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> This man, Subhuti, in his future lifetimes: Among the predictions bestowed on Subhuti, this is the prediction of his cause and effect.

>> Subhuti: Also called Born of Emptiness. While still in his mother’s womb, he knew the [truth] of emptiness and stillness. He is also called Venerable Good Manifestation because when he was born, he manifested a good appearance.

>> Nayuta: It refers to trillions. With the way numbers are used in everyday life, it is 100 quintillion. In the number system used in the sutras, every large number is the result of the previous number multiplying itself. Thus 100 million times 100 million equals 10 quadrillion, 10 quadrillion times itself is 100 nonillion 100 nonillion times itself is 10 vigintillion. That number is called a nayuta.

---

“The Buddha’s wisdom reaches true emptiness and wondrous existence of the aggregate of action.
He came for the sake of one great cause,
to open and reveal to sentient beings so they can realize the Buddha’s understanding and views.
Resonating with the Buddha’s wisdom, they look forward to receiving predictions.”

We must deeply comprehend and mindfully seek to understand that with the Buddha’s wisdom, He has already become one with the true emptiness of the universe. The universe’s true emptiness and all existence, all things, matters and principles, are entirely contained within the Buddha’s wisdom. The Buddha’s wisdom permeates the entire universe. So, “The Buddha’s wisdom reaches true emptiness” yet also “wondrous existence of the aggregate of action.” Throughout countless kalpas, everything He did was for sentient beings. So, lifetime after lifetime, He exercised the merits that He had accumulated. Wondrous existence is something very intricate, wondrous and subtle. That which is accumulated over many lifetimes is called an “aggregate.” This “aggregate” is the continual accumulation of this wondrous existence over many lifetimes. Wondrous existence is blessings, virtues and wisdom. This accumulated aggregate of action gathers all blessings, virtues and wisdom.

This “action” is an extremely subtle thing. I often tell everyone that relationships, space and time are all experiencing infinitesimal changes. “Aggregate” means accumulation. The principle of all things in the world is that the convergence of many subtle things determines their arising and ceasing. Therefore all arising and ceasing happens through the aggregate of action. This is wondrous existence. The Buddha with His wisdom made use of space and time and continuously came back to this world to life after life to create causes and conditions, blessed causes and blessed conditions, among the people and perfect His wisdom among the people. This continual accumulation is what we call “wondrous existence of the aggregate of action.”

Why did He do this? He came for one great cause. His one great cause was entirely for the sake of sentient beings. So, life after life He opened and revealed [the Dharma] for sentient beings in the hope that sentient beings can awaken to. His understanding and views. However, sentient beings are [covered by] ignorance and afflictions. Clearly, the Buddha-Dharma is right in front of us. We know that by changing our thoughts, we can transform evil into good. By opening the door of our hearts, how could there be any resentment, enmity or hatred? How could there be these kinds of mindsets? When our hearts are open, we will have no greed, anger, ignorance, arrogance or doubt. We will naturally hold no grudges. If we can accomplish this, we will have the Buddha’s understanding and views and will have eliminated our afflictive emotions. Once we all resonate with the Buddha-wisdom, the Buddha can bestow predictions on us.

Among the disciples of the Buddha, some had already realized this. However, if we think about it, the Buddha was getting advanced in years, and the disciples who had been with Him for over 40 years were also aging. They were already quite advanced in age when they began forming aspirations. They expressed that, “We have now understood this seed. We have resonated with the Buddha’s wisdom and understood it. We have experienced and understood the Buddha’s wisdom and the Buddha’s mind. The practices we cultivated in the past enabled us to get rid of our afflictions. Now, we form great aspirations and make great vows. Though in this lifetime we are already old, we can begin again in the next life.”

So, the previous verse says, “This is like a man from a country in famine who suddenly encounters a great king’s feast. He is full of doubt and fear and dares not eat immediately. Only if he receives the king’s instruction will he then dare to eat.”
This sutra verse makes the analogy of someone from a poor country who has nothing to eat and has traveled a very long way. He comes to this country and [when he gets there], he is suddenly invited to a king’s feast. He thinks, “Is all this abundant food really for me to eat?” He does not dare to eat because the king had not yet issued a command. Thus, he does not dare to eat. This is like how, in their spiritual practice the disciples had practiced in this way. In the past, they only sought to awaken themselves and had already eliminated their afflictions. Now, the Buddha used a stronger tone to teach them. They now understood and formed aspirations. They comprehended the Buddha’s intent.

However, the Buddha had previously bestowed predictions of Buddhahood on Sariputra and later also on Venerable Kasyapa. “What about us? We too have attained the same realizations as Venerable Kasyapa. Why has [the Buddha] not called upon us yet?” It was like they had an abundant meal right in front of them. They already knew that their wisdom was equivalent to that of the Buddha, that the true principles of the universe and all things in the world are like this. They had understood these things, but was their understanding very thorough? If their understanding was thorough, would they have the chance to attain Buddhahood in the future? Now they wanted to hear the confirmation straight from the Buddha’s mouth that they too could attain Buddhahood.

“This is like a man from a country in famine who suddenly encounters a great king’s feast. He is full of doubt and fear and dares not eat immediately. Only if he receives the king’s instruction will he then dare to eat”

Now they needed the Buddha to verify this. So, “We are also like this. All our thoughts had the errors of the Small Vehicle.” They thought of their practice of the Small Vehicle in the past, which was only about benefiting themselves. “We did not know how we should attain the Buddha’s supreme wisdom.” Actually, they did not know how to experience the truth of the Buddha-mind. So, “Though we heard the Buddha’s voice telling us that we could attain Buddhahood….” Although the Buddha often taught that everyone could attain Buddhahood, they themselves were unable to comprehend the Buddha-mind. So, their “minds were still filled with worry and fear, like the man who dared not eat immediately.” In their minds, they were still uncertain about whether they could attain Buddhahood in the future.

Because of this, they dared not enter the Bodhisattva-path. If they entered the Bodhisattva-path and went among the people, they feared they would be influenced by people. So, they were “like the man who dared not eat immediately. The king has not indicated that I can eat, so I dare not eat.” This is like if the Buddha did not confirm that whether they can attain Buddhahood in the future; they would not dare enter the Bodhisattva-path and would not dare go among people. This is what we talked about yesterday.

Now the next passage of the sutra states, “If we could receive the Buddha’s predictions, we would quickly be put at ease and rejoice. The heroic and courageous World-Honored One constantly wishes to bring peace to the world. We pray You will bestow predictions on us, like telling the hungry man to eat.”
This was [their thinking]. Only when they attained the Buddha’s predictions would their minds be at ease. “We would quickly be put at ease and rejoice”

If we could receive the Buddha’s predictions, we would quickly be put at ease and rejoice: If the Buddha calls our name to bestow on us a prediction of Buddhahood, at that time, we can be joyful and be put at ease. We would quickly be put at ease and rejoice in cultivating Great Vehicle practices to attain the fruit of Buddhahood.

At that time, they would naturally be at ease. “We would quickly be put at ease and rejoice,” then “cultivate Great Vehicle practices.” Then, their minds would be at ease, and they could calmly take big steps to go among people and walk the Bodhisattva-path. In the future they could move toward the state of Buddhahood. Their direction would be certain, so they would be willing to enter among people. After walking the Bodhisattva-path, it will be time to realize the fruit of Buddhahood.

The heroic and courageous World-Honored One constantly wishes to bring peace to the world: The World-Honored One expounds the Dharma to bring peace and stability to all sentient beings of the world. Moreover, as we have fear in our minds, how could He not bring peace to us?

So, “The heroic and courageous World-Honored One constantly wishes to bring peace to the world. The World-Honored One expounds the Dharma” to bring peace and stability to all beings, not to mention all [the disciples]. Their minds were not yet at ease; they trembled in apprehension. They had not yet received the Buddha’s predictions so their minds were not at ease. How could they be at peace?

“The Buddha with His compassion wants to bring peace to sentient beings in the world, and we are already engaged in spiritual practice, but before we receive the Buddha’s predictions, we are still not at ease and must wait until He bestows predictions on us.”

We pray You will bestow predictions on us, like telling the hungry man to eat: Today we have heard wondrous Dharma and predictions of Buddhahood like a hungry man encountering delicacies. Now we ask that the Buddha bestow predictions, like telling the hungry man to eat.

So, “We pray You will bestow predictions on us, like telling the hungry man to eat.” By this time, everyone had listened to the Dharma. The Dharma they had heard was subtle, wondrous. “Today we have heard wondrous Dharma and predictions of Buddhahood.” Since this is so, after listening to the Buddha-Dharma, we have already taken it to heart. Then if we could receive the Buddha’s predictions, it would be like that hungry man encountering a very sumptuous feast; so, it is “like telling the hungry man to eat.”

They had engaged in spiritual practice for so long. They had practiced up until now and had already realized the true principles. They thoroughly understood the Buddha’s principles. They knew they should seek not only to benefit themselves, but also to benefit others. So, they knew they must walk the Bodhisattva-path. They understood this. As long as the Buddha verified for them that after walking the Bodhisattva-path, at the end of the path lies Buddhahood, as long as the Buddha would verify this for them, then their minds would be put at ease.

The verse passage is now finished. Next comes the long-form prose “At that time, the World-Honored One knew the thoughts in the minds of all His great disciples and told the bhiksus, ‘This man Subhuti, in his future lifetimes, will serve 300 trillion, nayutas of Buddhas’.”
This is very fair. For Venerable Kasyapa to attain Buddhahood, how long will it take? He must “serve 300 trillion Buddhas.” It is the same with Subhuti. In the future he too will “serve 300 trillion, nayutas of Buddhas.” A “nayuta” is a great amount.

This man, Subhuti, in his future lifetimes: Among the predictions bestowed on Subhuti, this is the prediction of his cause and effect.

We have already grasped what the prior verses say. Now the prose begins again. This is so we know that previously it was Kasyapa receiving predictions. Now it is “this man, Subhuti, in his future lifetimes. Among the predictions bestowed on Subhuti,” this is “the predictions of his cause and effect.” Now he is cultivating the cause. What will the effect be in the future?

We have already told the story of Subhuti. When he was born, his home was completely emptied. At the time he was born, the treasures in the storehouses disappeared. Even more amazing was that when his mother first became pregnant with him, her [understanding] of worldly matters and things suddenly became more open. She did not take issue over any matter or thing. As she looked upon all things, she saw that they were empty and still.

Subhuti: Also called Born of Emptiness. While still in his mother’s womb, he knew the [truth] of emptiness and stillness. He is also called Venerable Good Manifestation because when he was born, he manifested a good appearance.

This was when his mother was pregnant with him. When he was in her womb, his mother’s behavior [changed]. She did not take issue over anything she saw. She saw how everything was merely a convergence [of causes and conditions]. She had the wisdom of emptiness and stillness. When he was in the womb, his mother began having this kind of wisdom. When he was born, suddenly all the family treasures in the storehouses disappeared. Everyone was panic-stricken. His father invited a fortune-teller and learned that this was in fact an auspicious sign. From the time Subhuti was conceived until the time he was born, there were manifestations of virtuous principles. So, he was given the name Good Appearance. Subhuti’s other name was Good Appearance.

Nayuta: It refers to trillions. With the way numbers are used in everyday life, it is 100 quintillion. In the number system used in the sutras, every large number is the result of the previous number multiplying itself. Thus 100 million times 100 million equals 10 quadrillion, 10 quadrillion times itself is 100 nonillion 100 nonillion times itself is 10 vigintillion. That number is called a nayuta.

He “will serve 300 trillion, nayutas of Buddhas.” Here, “nayutas” refers to these trillions. These “trillions” refer to an incredibly large number; an inconceivable, immeasurable, incalculable, number, too large to be measured. This is a “nayuta” A “nayuta,” in terms of the numbers being used now, refers to the amount 100 quintillion. It “refers to [an amount of] 100 quintillion.” It means a huge number beyond description. So, starting from 100 million, in the sutras, every huge number is the result of the previous number multiplying itself “100 million times 100 million equals 10 quadrillion, 10 quadrillion times itself is 100 nonillion 100 nonillion times itself is 10 vigintillion.” As we keep multiplying like this it results in a “nayuta.”

This means we must continually go among people lifetime after lifetime. We must face countless sentient beings and create good affinities, accumulate very many causes and form very many affinities. The number of them is countless and immeasurable. We must do this for a very long time. The number is immeasurable and incalculable, unimaginable, inconceivable and uncountable. This number is so great. We must do this for a very long time. During that long period of time, 300 trillion Buddhas will appear in the world. How long will it really take for 300 trillion Buddhas to appear in the world? This is telling us that as spiritual practitioners we must be patient. We must have great patience. We always speak about patience, about the need to patiently endure. If we are patient, we do not fear the long time. We never need to calculate the time. We just do it.

This is like many of our recycling Bodhisattvas. When our Da Ai television reporters go to see our recycling Bodhisattvas and ask, “Grandpa, grandma, how long have you been doing this?” they say, “Master told us to do recycling, so I started doing it. It has been more than 20 years now. Grandpa, you are so old, do you still want to continue doing this? As long as I am alive, as long as I live and breathe. I will keep on going till I take my last breath, or until I can’t do it any longer.” See, so many recycling Bodhisattvas are like this. They are all advanced in years but they say, “As long as I live, I will do it until my last breath.”

There are so many sentient beings, and so many of them are suffering. How much longer do we have to save them before the world’s suffering ends? We must always give of ourselves and do as much as our strength allows. However much time as we have, we must continue doing it for that long. So, in order to practice the Bodhisattva-path, we need to practice the Six Perfections. Among the Six Perfections, “patience” is to patiently endure long periods of time.

Since we have taken the Dharma to heart, seeds of goodness have begun sprouting in our hearts. We must take good care of this Bodhi-tree of ours. In this world, to be able to give is a blessing. So, we must continuously benefit others and cultivate giving, upholding precepts, patience, diligence, Samadhi and wisdom. We must earnestly cultivate contemplation. We need to contemplate and concentrate our power of Samadhi and wisdom, so that in the end we naturally will attain the fruit of Buddhahood. Thus, we need not calculate when this will occur, but rather, we must always seize the present moment and sustain it forever. If something is right, we just do it, and we must always be mindful.

Episode 949 – Fearful and Worried Before Being Called

---

>> They were like a hungry man who wants to eat; he eagerly looks forward to delicacies. He encounters a king’s feast, yet, not having been summoned, he does not dare to eat. Though they heard this confirmation, their names had not been called to receive predictions. Not knowing the name, epithet, kalpa or land, they were worried and fearful.

>> “If You know the depths of our hearts, [You know] that seeing those who received predictions is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “This is like a man from a country in famine who suddenly encounters a great king’s feast. He is full of doubt and fear and dares not eat immediately. Only if he receives the king’s instruction will he then dare to eat.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> This is an analogy for our self-doubt and fear; we still doubt ourselves, because we are just like someone from a country in famine. We happened to come upon the moment a great king was calling for a feast. Rare dishes of many flavors cover the table and precious food is abundantly laid before him.

>> This is like a man from a country in famine who suddenly encounters a great king’s feast. This is an analogy for the Small Vehicle lacking the ultimate True Dharma of the Great Vehicle. A great king’s feast is an analogy for the wondrous Dharma of the One Vehicle, the Dharma of the Great Vehicle.

>> Only if he receives the king’s instruction will he then dare to eat. This means that if we receive the Buddha’s prediction, we will rejoice in our attaining Buddhahood. Only on receiving the king’s instruction to eat does the man from a country in famine dare to eat at the king’s feast.

>> “We are also like this. All our thoughts had the errors of the Small Vehicle. We did not know how we should attain the Buddha’s supreme wisdom. Though we heard the Buddha’s voice telling us that we could attain Buddhahood, our minds were still filled with worry and fear, like the man who dared not eat immediately.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> So, We are also like this. All our thoughts had the errors of the Small Vehicle. We disciples are like that hungry man. All the time, our thinking was the cause, influenced by the errors of the Small Vehicle.

>> We did not know how we should attain the Buddha’s supreme wisdom. In our hearts, we did not know how to practice in order to attain the Buddha’s supreme wisdom.

>> Though we heard the Buddha’s voice telling us that we could attain Buddhahood: The Buddha’s voice: This refers to the teachings He gave and the analogies He used in order to reveal the meanings of the Dharma. These are also called parables, or Dharma-analogies, or Dharma-parables. They enabled all Hearers to attain Buddhahood.

>> Our minds were still filled with worry and fear, like the man who dared not eat immediately: Not having their names called to receive predictions, not knowing the name, epithet, kalpa or land, they were worried and fearful. They dared not shoulder the responsibility. This is like the man who encountered the king’s feast yet was not summoned by name, thus he dared not eat.

---

“They were like a hungry man who wants to eat; he eagerly looks forward to delicacies.
He encounters a king’s feast, yet, not having been summoned, he does not dare to eat.
Though they heard this confirmation, their names had not been called to receive predictions.
Not knowing the name, epithet, kalpa or land, they were worried and fearful.”

We listen, see and know. If previously we were mindful, we should now be clear. The three [disciples] looked forward to receiving predictions from the Buddha. Venerable Kasyapa had already received a prediction; the remaining three, Katyayana, Subhuti and Maudgalyayana, still looked forward to the Buddha telling them clearly whether they would also attain Buddhahood.

Now they waited, like a person who is very hungry. When he sees something he can eat, he would have such expectations, such longing; he would hope he can eat at once. Let us imagine this. People with an empty stomach see many exquisite things, all delicacies of the highest quality. Where do they see these things? At a king’s feast. This is when a king wants to provide everyone with a meal. A very sumptuous [meal] is placed in front of them. Yet they have been waiting for the king’s call for a long time. Thus, everyone is hungry while looking at the delicacies in front of them.

This is an analogy. This is an analogy for how they all saw that. Venerable Kasyapa had received a prediction of Buddhahood. There were still these other three, Subhuti, Katyayana and Mahamaudgalyayana. Their minds were uneasy. “Will my name be the next one that the Buddha will call? Though they heard this confirmation, their names had not been called to receive predictions.” They had heard that Kasyapa was predicted to attain Buddhahood in the future. Although they had heard this, they had not yet been called to receive predictions of Buddhahood.

“Not knowing the name, epithet, kalpa or land, they were worried and fearful.” None of them knew. They wondered, “Will I attain Buddhahood? When I attain Buddhahood, what will be my epithet as a Buddha? What will my [Dharma-]name be? How long will it take to attain Buddhahood? What will my lifespan be after attaining Buddhahood? As for the sentient beings that. I will transform in my land, what kind of people will they be?” They did not know yet, so they were anxious. These three were constantly hoping that they could be like Venerable Kasyapa and experience receiving a prediction of Buddhahood, to have the feeling of receving a prediction.

“If You know the depths of our hearts, [You know] that seeing those who received predictions is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness.”    

In the previous sutra passage it says, “If You know the depths of our hearts.” This was the mindset of these three disciples. “I have now formed aspirations to directly reach the nature of True Suchness. The Buddha should understand this.” Their hopes came from “seeing those who received predictions”; they hoped the Buddha could verify this for them and bestow predictions of Buddhahood.

It “is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness.” This is like being anointed with ambrosial dew so it enters our hearts. Ambrosial dew is sweet and is also the elixir of immortality. Receiving ambrosial dew is like awakening our never-increasing and never-waning immortal nature of True Suchness. If we awaken our nature of True Suchness, that is “dispelling the heat and bringing coolness.” When ambrosial dew is taken to heart, it helps us to thoroughly understand. Deep in our minds, we have received the Dharma, as if a dense cloud of Dharma-rain has nourished our minds. The ambrosial dew awakens our nature of True Suchness. We already understand this, and the Buddha already understands our minds.

The next sutra passage states, “This is like a man from a country in famine who suddenly encounters a great king’s feast. He is full of doubt and fear and dares not eat immediately. Only if he receives the king’s instruction will he then dare to eat.”

This is what they resembled, a starving man who comes from distant lands and is very hungry. He has walked the road for a long time when he suddenly encounters a great king’s feast. No one has told him that he can eat, so he hesitates ․This is an analogy for our self-doubt and fear; we still doubt ourselves,

This is an analogy for our self-doubt and fear; we still doubt ourselves, because we are just like someone from a country in famine. We happened to come upon the moment a great king was calling for a feast. Rare dishes of many flavors cover the table and precious food is abundantly laid before him.

because we are “just like someone from a country in famine.” We happened to come upon the moment a great king was calling for a feast. “Rare dishes of many flavors cover the table and precious food is abundantly laid before him.” Although there is delicious food spread out on the table, [the man] has not received the king’s command. The king has not called his name to summon him, so he does not dare to begin eating.

“Only if he gets the royal order summoning him will he dare accept the meal.” If his name is called and he is summoned, then he will dare to begin. Only then will he dare to begin eating

This is like a man from a country in famine who suddenly encounters a great king’s feast. This is an analogy for the Small Vehicle lacking the ultimate True Dharma of the Great Vehicle. A great king’s feast is an analogy for the wondrous Dharma of the One Vehicle, the Dharma of the Great Vehicle.

“This is like a man from a country in famine who suddenly encounters a great king’s feast. This is an analogy for the Small Vehicle lacking the ultimate True Dharma of the Great Vehicle. A great king’s feast” is an analogy for “the wondrous Dharma of the One Vehicle, the Dharma of the Great Vehicle.”

Small Vehicle practitioners practiced only for their own benefit; that is the Small Vehicle Dharma. As for the abundant Great Dharma although they had listened to the Buddha teach it, their faith in themselves was not sufficient. Thus, they were still anxious. Though they heard the Buddha bestowing a prediction of Buddhahood on Venerable Kasyapa, the others had not yet received predictions. Was it because the Buddha did not believe in them that He had not yet summoned them to receive predictions? They had this anxious mindset.

“A great king’s feast” is an analogy for the wondrous Dharma of the One Vehicle, the Dharma of the Great Vehicle. It is like a great king’s feast, very rich and plentiful; this wondrous Dharma is abundant. It has already been placed before them. They had already realized this, but they had not yet been summoned by the Buddha to receive predictions of Buddhahood.

Thus, “They were full of doubt and fear.” Now, they were anxious, as if they had seen plentiful food but dared not to eat [it]. “This describes their worry over their own lack of Great Vehicle roots of wisdom.” The Buddha had not yet verified this for them, so they were still worried that they did not have the Great Vehicle roots of wisdom. “Their insufficient share of natural gifts” means they were worried that they lacked natural gifts. “This was why they dared not accept the cultivation of the Great Vehicle and the practice of the True Dharma.”

The Buddha had not yet given them confirmation, so they dared not say that they would actually go among people. They had aspirations but did not yet dare to put them into action. “This was why they dared not accept the cultivation of the Great Vehicle and the practice of the True Dharma.” They needed the Buddha to verify for them before they would dare to act.

“Only if he receives the king’s instruction will he then dare to eat.” Plenty of food was in front of him, but the king had not summoned him to eat. He did not dare to eat; it was just like that

“Only if he receives the king’s instruction will he then dare to eat. This means that if we receive the Buddha’s prediction, we will rejoice in our attaining Buddhahood. Only on receiving the king’s instruction to eat does the man from a country in famine dare to eat at the king’s feast.”

If they could receive predictions from the Buddha, then they would be joyful. They would then really believe that they could attain Buddhahood. They would dare firmly walk the Bodhisattva-path, because they know that to attain Buddhahood they need to walk the Bodhisattva-path.

So, “receiving the king’s instruction to eat” is the analogy of the king summoning them to eat. This would be like the Buddha bestowing predictions of Buddhahood on them. When they were sure they could attain Buddhahood, they would be able to start taking steps to do so. It was just like this.

So, “[Then] the man from a country in famine dares to eat at the king’s feast.” The man who came from a country in famine only dares to eat upon the king’s instruction. In the same way, Small Vehicle practitioners may suddenly want to turn from the Small to the Great, but they want someone to give them confirmation before they are able to turn. This is how Small Vehicle practitioners can begin to turn from the Small to the Great.

The next sutra passage states, “We are also like this. All our thoughts had the errors of the Small Vehicle. We did not know how we should attain the Buddha’s supreme wisdom. Though we heard the Buddha’s voice telling us that we could attain Buddhahood, our minds were still filled with worry and fear, like the man who dared not eat immediately.”

So, We are also like this. All our thoughts had the errors of the Small Vehicle. We disciples are like that hungry man. All the time, our thinking was the cause, influenced by the errors of the Small Vehicle.

Now, their state of mind was like this. “All our thoughts [were like this].” When they thought of the past, they recalled how they practiced the Small Vehicle ․So, “We are also like this. All our thoughts had the errors of the Small Vehicle. We disciples are like that hungry man. All the time, our thinking was the cause, influenced by the errors of the Small Vehicle.”

They always heard the Buddha say, “The mind, the Buddha and sentient beings are no different [in their nature].” They often heard this, but they still did not dare to accept it.

“We disciples are like that hungry man. All the time, our thinking was the cause, influenced by the errors of the Small Vehicle.” What they had practiced was the Small Vehicle. They always thought to themselves, “I am a Small Vehicle practitioner.” When the Buddha taught the Great Vehicle, they thought it was not for them, so they did not dare to have faith

“We did not know how we should attain the Buddha’s supreme wisdom. In our hearts, we did not know how to practice in order to attain the Buddha’s supreme wisdom.”

They did not know how to attain the Buddha’s supreme wisdom. They truly struggled in their hearts; they stuck to the Small Vehicle but listened to the Great Vehicle Dharma. How should they practice? So, they had conflicting emotions.

Though we heard the Buddha’s voice telling us that we could attain Buddhahood: The Buddha’s voice: This refers to the teachings He gave and the analogies He used in order to reveal the meanings of the Dharma. These are also called parables, or Dharma-analogies, or Dharma-parables. They enabled all Hearers to attain Buddhahood.

Thus, “We heard the Buddha’s voice telling us that we could attain Buddhahood.” They heard the Buddha’s voice telling them they all could attain Buddhahood, that they were equal to the Buddha and intrinsically had Buddha-nature. This was what the Buddha said. “This refers to the teachings He gave. In order to reveal the meanings of the Dharma, these were the analogies He used.” They heard the Buddha’s voice. For over 40 years, He was always teaching the Dharma. When teaching the Great and Small Vehicles, the Buddha always taught according to capabilities. Lay Bodhisattva-practitioners with great capabilities were able to benefit others after hearing. They were able to put the teachings into practice. But those who renounced the lay life only wanted to eliminate afflictions. After eliminating afflictions, they still needed to form great aspirations and practice the Great Dharma. This is the root of their spiritual practice, the root of attaining Buddhahood.

So, using His voice, the Buddha began to expound the Dharma to sentient beings of the world. Thus the Buddha used many analogies. The Buddha-Dharma is very deep, so people, matters and things are used as analogies. “The Dharma and analogies clarify the profound truth.” The Dharma and analogies were used to clarify the profound truth, the true meaning that the Dharma encompasses.

The Hearers were just there listening. The Buddha hoped they could take the Dharma to heart and eliminate afflictions, so they could attain Buddhahood in the future. After eliminating afflictions, they could then walk the Bodhisattva-path, which is the path to attaining Buddhahood. In order to attain Buddhahood, they must first eliminate afflictions and then form great aspirations. This is the path to attain Buddhahood

Our minds were still filled with worry and fear, like the man who dared not eat immediately: Not having their names called to receive predictions, not knowing the name, epithet, kalpa or land, they were worried and fearful. They dared not shoulder the responsibility. This is like the man who encountered the king’s feast yet was not summoned by name, thus he dared not eat.

However, the Small Vehicle practitioners still could not understand, so, “Our minds were still filled with worry and fear like the man who dared not eat immediately.” They had not been called to receive predictions; they did not know what their name, lifespan, land or family and followers would be. “The sentient beings I must guide in the future, what kind of capabilities will they have?” They did not know any of this, so they were worried and fearful.

“Is it because my root of wisdom is not enough that the Buddha does not want to bestow predictions on me? Or is it that it is not my turn yet?” They did not know when their turn would come, so they were anxious, as if they were not able to eat yet. In their minds, “They dared not shoulder the responsibility.” They dared not shoulder the responsibility to say, “I am going to transform sentient beings.” This is like the king’s feast; they dared not eat. This is the same principle

As Buddhist practitioners, we must always be mindful. The Buddha was very eager to teach us. He took the deep principles and clarified them using people, matters and things. People, matters and things are in this world. Interpersonal relationships are how afflictions are formed. In people’s minds and thoughts, afflictions are stirred up. This is because of past habitual tendencies that have accumulated. Now, we must eliminate afflictions. We also must eliminate our habitual tendencies and our ignorance.

We must walk the Bodhisattva-path. If we want to attain Buddhahood but we do not walk the path, we cannot attain it. To attain Buddhahood, we must walk the Bodhisattva-path and eliminate our afflictions. If not, “When trying to transform sentient beings we are instead transformed by sentient beings.” We originally want to go among people and transform sentient beings, but instead we may be influenced by them. We may be misled by ignorance, afflictions and habitual tendencies. Then not only would we not uphold virtuous Dharma, we would also practice unwholesome teachings. This would be very troublesome.

The Buddha hoped that. His disciples could eliminate their afflictions and truly go among people. Now, they would go among people. Lay Bodhisattva-practitioners practice the virtuous Dharma. They accumulate positive causes and conditions so in a future lifetime they will be able to accept the Buddha-Dharma and form aspirations to renounce the lay life. As they practice, they too will eliminate afflictions and form great aspirations to go among people. This was the Buddha’s intent. He taught the Dharma to reveal the true principles. He used analogies so we could understand. The Buddha exercised both compassion and wisdom, so we must be very grateful for His grace. We must earnestly cherish this moment in our lives and seize this opportunity. So, we must always be mindful!

Episode 948 – The Four Great Hearers Receive Predictions

---

>> With the method of manifestation, the Buddha expounded Dharma using analogies; He taught for those with average capabilities. Kasyapa and the others, the four great Hearers, turned from the Small toward the Great. He told them that in a future lifetime, they will attain Buddhahood and presently bestowed predictions on them.

>> “If You know the depths of our hearts, [You know] that seeing those who received predictions is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “The depths of our hearts: The practice of cultivating the Great Vehicle is the deep cause. Seeking supreme Bodhi is the deep effect. Hence it says the depth of our hearts.”    

>> See those who received predictions: They had seen Venerable Kasyapa receive a prediction of Buddhahood from the Buddha, everyone was happy, as if they had been anointed with ambrosial dew.

>> With both the teaching and analogies, He bestowed on us Hearers the words that explain the attainment of Buddhahood. Yet in His predictions today, He has not called out our names, so our hearts are filled with fiery afflictions.

>> His teaching is the wondrous Dharma; His analogy is the lotus flower. Wondrous Dharma: Wondrous means inconceivable, and the Dharma means the provisional and the true teachings of the Ten Realms with the Ten Suchnesses.

>> Wondrous Dharma is indeed hard to comprehend, so analogies are used to easily reveal it. The wondrous Dharma means the provisional and the true are one. In lotus flowers, the blossom and the fruit emerge simultaneously. Hence these are called teachings and analogies.

>> So, It is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness. This refers to how, If the Tathagata recognizes the depths of our hearts, [He knows that] seeing Him call out names and bestow predictions is like sprinkling ambrosial dew on our hearts; immediately we are cooled deep inside.

---

“With the method of manifestation, the Buddha expounded Dharma using analogies; He taught for those with average capabilities.
Kasyapa and the others, the four great Hearers, turned from the Small toward the Great.
He told them that in a future lifetime, they will attain Buddhahood and presently bestowed predictions on them.”

We should all be able to associate this paragraph with the previous chapter where the four Hearers repented before the Buddha and expressed what was in their hearts. They repented that while in the past they had followed the Buddha and listened to His teachings, although He taught [equally] to all His disciples, they themselves had remained in their own stage of spiritual practice, which was the Small Vehicle, practicing only to benefit themselves.

Then they saw that Sariputra had received a prediction of Buddhahood. Sariputra comprehended and resonated with the Buddha-mind. He understood that the principles and the Dharma taught by the Buddha have always been in people’s minds. Everybody intrinsically has Buddha-nature. The Dharma is never apart from us. The Buddha came to this world to awaken this love within us. We need to open the door to our loving heart. Besides loving ourselves, we also need to love all sentient beings in the world. We must earnestly nurture our own positive karmic causes and create blessings. Then, we can go among people to relieve suffering.

For instance, in Taichung, there was a care recipient, an elderly woman. This old woman’s life was full of suffering. Her daughter had a degree in foreign languages. Her son was a civil engineer. After her daughter graduated from university, she felt that life was full of suffering, so she renounced the lay life to go to a temple in Southern Taiwan. After she became a monastic, within a few years she became depressed and never recovered from this depression. She returned to the lay life and went home, but then she was diagnosed with kidney disease and required dialysis. She suffered from this illness for years and eventually went into a vegetative state. Her mother worked very hard and was worn out from taking care of her daughter.

Her son was a civil engineer and was very filial. He originally worked overseas but considering that his mother was old in age and had to work hard to care for his sister, and because his father was also severely ill, he came back to Taiwan to help his mother take care of his father. But in the end, his father passed away due to colon cancer.

After his father passed away, the son found out that he also had colon cancer and his cancer had already reached stage three. The old woman was already 80 years old and had to care for both her son and daughter. This was very exhausting. There was no one to clean up the house, and she was getting worn out. Their home was very filthy, so she could only sleep on the kitchen counter. Her son and daughter also only had a small space. The neighborhood head found out about this case and reported this to Tzu Chi volunteers right away. Tzu Chi volunteers quickly visited her. This family was really suffering. Tzu Chi volunteers immediately asked the old woman, “Can we help you clean up the house?” She was very grateful for this. Afterwards, they began to clean up her home. When it was done, the home was spotless.

Soon after that, her son told her, “I hope you will volunteer with. Tzu Chi in the future because this group of Tzu Chi volunteers was truly sincere. After I die, if you remain in Tzu Chi, you will always be taken care of.” Not long after saying this, her son passed away. After he passed away, Tzu Chi volunteers started to suggest to the elderly woman, “From time to time, come to our recycling station.” So, she went there once in a while. Not long after, her daughter, who was in a vegetative state, also passed away.

From then on, Tzu Chi volunteers said to the old woman, “Grandma, you have even more children now, right? You are not alone now. You should be very happy everyday! Alright, alright. I am fortunate to have my Tzu Chi family who often visit me and talk to me. I also watch [Da Ai] TV. I understand Master’s teachings clearly. Now I have lots of company. Every day I go to do recycling work.”

This is how this elderly woman’s life was. There are so many hardships in life. The cause of all this suffering is causes and conditions from past lifetimes.

The Buddha devised methods for all sentient beings so He could teach about the suffering of the world. This is the “method of manifestation. With the method of manifestation, the Buddha expounded the Dharma using analogies.” The method of manifestation was the Buddha’s manifestation in this world. He was born in this world, engaged in spiritual practice in this world, attained Buddhahood in this world and expounded the Dharma in this world. These were the Buddha’s footprints. This was the method of manifestation. To explain profound principles, He used analogies, the causes, conditions, effects and retributions from past lifetimes and the suffering of people in the present lifetime as He taught us the Dharma. So, it says, “With the method of manifestation, the Buddha expounded the Dharma using analogies.” Both the Great and Small Vehicle Dharma are based on the suffering in this world. Suffering, causation, cessation and the Path are what we need to understand when we first begin to engage in spiritual practice.

So, “He taught those with average capabilities.” When the Buddha reached old age, He hoped for those disciples who engaged in inner cultivation to take up His legacy and pass down the Dharma-lineage. As far as their capabilities were concerned, they had understood all matters and eliminated all of their afflictions. What they lacked was “forming great aspirations and making great vows.” So, they were those of average capabilities; these Hearers and Solitary Realizers were of average capabilities. The Buddha hoped that they could form Great Vehicle aspirations to awaken their great capabilities.

“Kasyapa and the others, the four great Hearers,” had already understood and comprehended the Buddha’s original intent. So, they turned from the Small to the Great. They turned from their past mindset of remaining in the Small Vehicle to go toward the Great Vehicle Dharma. Thus, the Buddha already understood that. His disciples had comprehended this. The suffering sentient beings of the world in the future would need them to pass on the Dharma-lineage and transform sentient beings life after life.

So, now the Buddha “told them that in a future lifetime, they will attain Buddhahood.” The Buddha began by bestowing the prediction that Venerable Kasyapa will attain Buddhahood. Now the Buddha would continue to bestow predictions of Buddhahood. There were still Katyayana, Subhuti and Maudgalyayana. Those four disciples had together likened themselves to the poor son. They had already comprehended the Buddha-mind, and so they all had these hopes.

Yesterday we discussed that they said, “If You know the depths of our hearts….” The Buddha had already known the depths of their hearts. Apart from eliminating afflictions, they had formed [aspirations] in their hearts. “Seeing those who received predictions is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness.”

Let us understand “the depths of their hearts.” This means. “The practice of cultivating the Great Vehicle is the deep cause”

The depths of our hearts: The practice of cultivating the Great Vehicle is the deep cause. Seeking supreme Bodhi is the deep effect. Hence it says “the depth of our hearts.”

The Buddha said that all beings have an intrinsic nature of True Suchness. This is already deeply rooted in and inherently possessed by all beings. It is just that ignorance covers us. Once we have eliminated ignorance, just by turning our minds around, this cause starts to manifest. So it says, “The Great Vehicle is the deep cause.”

The practice of cultivating the Great Vehicle is our goal at the beginning. “Seeking supreme Bodhi is the deep effect.” This is our goal of attaining Buddhahood in the future. This was their “deep effect,” which is that their nature of True Suchness is awakened for them to practice the Bodhisattva-path. No matter how long it will take, when their causes and conditions with sentient beings are replete, they can attain Buddhahood. They now understood this.

See those who received predictions: They had seen Venerable Kasyapa receive a prediction of Buddhahood from the Buddha, everyone was happy, as if they had been anointed with ambrosial dew.

They now “see those who received predictions.” They had seen Venerable Kasyapa receive a prediction of Buddhahood from the Buddha. After seeing him receive a prediction, everyone was happy, as if they had been anointed with ambrosial dew. Because all four Hearers had together expressed their thoughts about the poor son, now that Kasyapa had received the prediction, they should also be able to receive the prediction. This was their hope.

With both the teaching and analogies, He bestowed on us Hearers the words that explain the attainment of Buddhahood. Yet in His predictions today, He has not called out our names, so our hearts are filled with fiery afflictions.

“With both the teaching and analogies, He bestowed on us Hearers the words that explain the attainment of Buddhahood” ․With both the teaching and analogies, He bestowed on us Hearers the words that explain the attainment of Buddhahood. Yet in His predictions today, He has not called out our names, so our hearts are filled with fiery afflictions. This is the teaching that the Buddha had given to everybody over a long period of time. Though in the past they were [only] Small Vehicle practitioners, with the Great Vehicle Dharma taught now, if one has not practiced the Small Vehicle, one would not know how to attain Buddhahood. Now these disciples, through inner cultivation, had already eliminated affliction. With those afflictions eliminated, they could now form great aspirations. This is how purity begins at the source. Truly, all the principles come back to spiritual practice, to becoming a monastic and engaging in practice.

Without renouncing the lay life, no Buddha would have attained Buddhahood. We must renounce the lay life to attain Buddhahood. This is because by renouncing the lay life and parting from our loved ones, we can be free from attachments, focus completely on eliminating afflictions and be free of greed and the desires of love. Only when the root of limited love is cut off can we develop great love and become selfless, uncontaminated and free from afflictions. Through the Buddha’s teaching of [His disciples], they would no longer create negative karmic causes and conditions. What they cultivated was pure causes and conditions. These were the principles bestowed by the Buddha that allowed Hearers to attain Buddhahood.

“Yet in His predictions today, He has not called out our names.” Though they had realized the principles, the Buddha had not yet called out their names to bestow predictions of Buddhahood. So, these three were filled with fiery afflictions. They were waiting anxiously. It felt like a long time. Why had they not been called upon yet?

His teaching is the wondrous Dharma; His analogy is the lotus flower. Wondrous Dharma: Wondrous means inconceivable, and the Dharma means the provisional and the true teachings of the Ten Realms with the Ten Suchnesses.

So, “His teaching” is the “wondrous Dharma”; “His analogy” is the lotus flower. In “wondrous Dharma, wondrous” means inconceivable. The Dharma, as I often tell everyone, is intangible. It does not have any form. How can we describe the Dharma? It is likened to a lotus flower. The lotus flower emerges from the mud without being contaminated. At the same time the lotus pond is beautified by the lotus flowers. However, it is only because of the dirty mud in the lotus pond that the lotus flower can be nourished and grow. When the lotus flower blooms, we see the fruits. That means that once we have formed aspirations, the causes have been planted in our minds. So, this is an analogy. The lotus flower is an analogy.

If we speak of the principles of suffering in this world, the suffering in this world is an analogy. Why are people suffering? There must be causes and conditions for this. The process of forming causes and conditions are the principles. Therefore, the principles are the Dharma. In wondrous Dharma, “Wondrous means inconceivable.”

These principles are really inconceivable. So, the Dharma means “the true teachings of the Ten Realms with the Ten Suchnesses.” We all know that the Ten Realms. We all know that the Ten Realms include the. Six Unenlightened Realms and Four Noble Realms. With “the provisional and the true teachings,” the Buddha taught the sentient beings of the nine Dharma-realms. Apart from the Buddha-realm, He taught sentient beings of the nine Dharma-realms. The Buddha must use all kinds of analogies and teach with both provisional and true teachings. So, in terms of the Dharma and analogies, analogies are the provisional teachings, and the Dharma is the true principles. “Wondrous Dharma is indeed hard to comprehend, so analogies are used to easily reveal it”

Wondrous Dharma is indeed hard to comprehend, so analogies are used to easily reveal it. The wondrous Dharma means the provisional and the true are one. In lotus flowers, the blossom and the fruit emerge simultaneously. Hence these are called teachings and analogies.

“The wondrous Dharma means the provisional and the true are one.” So, with the help of analogies, the Buddha presented the wondrousness of the principles. Wondrous Dharma is the provisional teaching. The provisional and the true teachings are one. They are truly of one essence. Otherwise, how could we understand the principles? The Buddha used the appearances of things as analogies to explain the principles. The principles become clear and understandable because of these appearances.

“The blossom and the fruit emerge simultaneously.” In the analogy of the lotus flower, it blooms and bears fruit simultaneously. “The blossom and the fruit emerge simultaneously.” That means, the Dharma and the analogy are one. The provisional and the true teachings are one. Matter and principle are one. Actually, when matter is analyzed, it is composed of so many factors. This is what we mean by principles; the principles are the Dharma the principles are the Dharma. We can use objects to draw analogies. In this way, the Dharma and the analogies are brought together.

So, It is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness. This refers to how, If the Tathagata recognizes the depths of our hearts, [He knows that] seeing Him call out names and bestow predictions is like sprinkling ambrosial dew on our hearts; immediately we are cooled deep inside.         

This is already clear; the principles are already clear So, “It is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness.” This refers to how, “If the Tathagata recognizes the depths of our hearts, [He knows that] seeing Him call out names and bestow predictions is like sprinkling ambrosial dew on our hearts; immediately we are cooled deep inside.”

This means the Tathagata knew how anxious they were in waiting and how they had taken the aspirations into their marrow, into their nature of True Suchness. Now their nature of True Suchness had begun to manifest the Great Vehicle Dharma. The Tathagata could understand the depths of their hearts.

“Seeing Him call names and bestow predictions,” they hoped that the Buddha would call their names and bestow predictions of Buddhahood.

Then, wouldn’t it be “like sprinkling ambrosial dew on our hearts”? It would be like being sprinkled by ambrosial dew.

“Immediately we are cooled deep inside.” If their hearts were sprinkled with ambrosial dew, when ambrosial dew fell upon their hearts, it would definitely bring coolness. This was the heartfelt wish of the three [disciples].

What is “ambrosial dew”? Ambrosial dew “can eliminate worries; it is the elixir of immortality. It is an analogy for being able to eliminate the fiery afflictions of the two kinds of samsara and attain the coolness of great Parinirvana.”

We often draw analogies using ambrosial dew. As recorded in the Buddhist sutras, it is something for heavenly beings to enjoy. But the analogy drawn here is for eliminating worries. If we are always willing to act, it is like we are always drinking ambrosial dew. When we are always joyful, we will live our life happily every day. So, “It is the elixir of immortality.” If we live at the present moment and live in joy, in Dharma-joy, we will develop our wisdom-life.

“It is an analogy for being able to eliminate the fiery afflictions of the two kinds of samsara.” When it comes to “the two kinds of samsara,” all of you should already know that there is fragmentary samsara and transformational samsara. Fragmentary samsara is what our bodies go through physically. We understand this principle. Transformational samsara is what our afflicted minds go through. If we can eliminate the fiery afflictions of these two kinds of samsara with the Dharma that the Buddha taught us,

we will “attain the coolness of great Parinirvana.” That is, if we are able to attain the true essence of the Buddha-Dharma, our minds will be free of afflictions. Then, we can form great aspirations and vows and be willing to go among people without our minds being contaminated by others. This is to have a mind like a lotus flower. If we are able to do this, we are on the path to attaining Buddhahood. So, we must always be mindful.

Episode 947 – Resolving to Seek the Fruit of Buddhahood

---

>> We follow the Path for countless kalpas and resolve to seek the fruit of Buddhahood. By long planting the cause of virtue, the roots go deep and the branches grow strong. With deep aspirations to seek enlightenment, we are eager and careful in our will to practice. We form aspirations of myriad virtues, and our vows are deep and firm.

>> “Then together with the same voice, they spoke this verse. The heroic and courageous World-Honored One, the Dharma-king of all Sakyas, out of His pity and compassion for all of us, bestowed on us the voice of the Buddha.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “If You know the depths of our hearts, [You know] that seeing those who received predictions is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> If You know the depths of our hearts: If only the Tathagata could know our hearts and our aspirations to attain Buddhahood! Now we resonate with the Buddha’s mind and the Dharma. Thus we turn from the Small toward the Great and seek predictions of our fruitions with hearts of the deepest sincerity.

>>  Today, seeing Venerable Kasyapa receive the Buddha’s prediction was like being anointed by ambrosial dew,

>> In seeking the supreme fruit of Buddhahood, our minds must resonate with profound principles. Wanting to resonate with profound principles, one must cultivate dense roots of goodness. Deep roots and strong branches will be difficult to pull out. Thus it says, if You know the depths of our hearts.

---

“We follow the Path for countless kalpas and resolve to seek the fruit of Buddhahood.
By long planting the cause of virtue, the roots go deep and the branches grow strong.
With deep aspirations to seek enlightenment, we are eager and careful in our will to practice.
We form aspirations of myriad virtues, and our vows are deep and firm.”

I hope everyone can better understand that spiritual practice is not a matter of a single lifetime, but something accumulated over countless kalpas. It takes a very long time, lifetime after lifetime, of following this path, safely, without deviation, constantly moving forward. This is the true path of spiritual practice. The reason the Buddha attained Buddhahood was because over accumulated kalpas, since Beginningless Time, He had wholeheartedly resolved to “seek the Buddha’s Way and transform sentient beings.” He continued to return to the world for one great cause, to use the Buddha’s Way which He had sought to deliver and transform sentient beings. This was all for the sake of those suffering. This was the Buddha’s, Sakyamuni Buddha’s, course of spiritual practice, which stretched over many lifetimes. This is why it talks about countless kalpas. It took countless kalpas, an undefinably long amount of time, an incalculable amount of time, of Him walking along this path, wholehearted in His single resolve to seek the fruit of Buddhahood.

The fruit of Buddhahood is our goal. This is great enlightenment, great awakening, being one with all things in the universe. This is the great awakening of the Buddha. The Buddha was able to achieve this. He also guaranteed that we are all intrinsically equal to the Buddha and have an intrinsic nature of great awakening. It is just that this greatly awakened nature of True Suchness has become covered. What has it become covered with? Afflictions and ignorance. Afflictions, ignorance and discursive thoughts constantly keep us from clearly seeing the actual nature of the principles.

In our relationships, we discriminate among people. I dislike this person, so I come to resent and hate them. I love this person, so I want to pursue them. This is the mindset of an unenlightened being. This shows we are covered with afflictions and will, for the sake of fame and wealth, causes many disasters and calamities, both manmade calamities and natural disasters.

The Buddha, the Great Enlightened One, has understood the true principles of all things in the universe. So, He has no conflicts with people nor conflicts over matters. His mind was open and spacious. His open and spacious mind was as encompassing as the universe. This is the result of countless kalpas of following these principles, continually seeking enlightenment. He constantly returned to the world and experienced the ignorance of the world, comprehended the karma created by sentient beings. All that He had realized, all the Dharma that He sought and attained, was then shared with sentient beings. This took a very long time. So, this is “long planting the cause of virtue.”

For a long time, He was just like a gardener. The ground of the mind needs a gardener to tend it. As we mentioned previously in the Chapter on Medicinal Plants, all of the earth’s plants are things that we can utilize. But as unenlightened beings, we do not understand that every plant and tree can be used as a medicine and that even the rocks and the soil bring benefits to our world. Yet we do not know how to use them and furthermore destroy them. Sentient beings only think to benefit themselves, so when we want something, when we wish to attain something, we take the thing that we need and thus destroy many other things. So many of the earth’s plants and trees are arbitrarily destroyed by sentient beings.

Actually, all of them benefit humanity. It is just that a gardener is needed who recognizes the uses of these things, who knows how to categorize them and how to cultivate them so as to turn this land into one that follows the order of things and can benefit humankind. It is the same for the ground of our mind, which has become filled with weeds. Due to our lack of understanding, our minds have become wastelands overgrown with weeds. We have so many discursive thoughts. In fact, if we were to carefully clean up our minds, all of our thoughts would be on benefiting others.

Take Nepal in [2015] as an example. Many shifts of Tzu Chi volunteers have gone there. One month has already passed. They do not fear hardship, but are willing to give and suffer along with suffering sentient beings. Some have put aside their family responsibilities and are still there at this moment. Some have put aside their businesses, so they likewise are still there now, suffering with sentient beings’ suffering. Every day there, the aftershocks continue. Every day there, the weather changes continually. Every day there, they face the distressing suffering of sentient beings. Every day, all they see there is broken bricks and rubble. This is what they are doing daily for the sake of those suffering people there, trying to relieve their bodies from illness, trying to mobilize them, to help them find peace of mind and open the doors to their hearts. These are Living Bodhisattvas,

who practice the Bodhisattva-path and “resolved to seek the fruit of Buddhahood.” They seek nothing else. This is our fundamental responsibility. To attain Buddhahood, to attain awakening, we must go among people and gain experience while giving of ourselves. It takes a very long time to cultivate a state of mind like this. The seeds in the ground of our minds are expressed outwardly in our demeanor. Our actions can move people and make them wish to draw nearer to us. Then, in this way we can lead them. This is the cause of virtue.

“The roots go deep and the branches grow strong.” Our [root of] faith must go deep. In the past I have continually said that we must be firm in our spiritual aspirations. Otherwise, by being in such an environment, by being constantly in a disaster area, post-traumatic stress disorder can afflict us too. If we hear people voice many different opinions, our minds can become disturbed as well. If our resolve to practice is not firm, such that “the roots go deep and the branches grow strong,” without this, the cause of virtue will not go deep. So, the cause of virtue must go deep for our spiritual aspirations to be firm.

We need “deep aspirations to seek enlightenment.” Where do we go to seek enlightenment? Those people there now have come to understand so much. Those carrying out the mission there all have seen so much. Here, we know only what they report back to us. They can only generally describe their experiences. Still, we are surprised by what they tell us. Those who care may gain a deeper understanding. Those who do not care just listen for a while and then forget it. So, we need deep aspirations to seek enlightenment. Why did this disaster happen? We must trace back the roots, from the Buddha’s era right up to the present. Through video conferencing I told them, “You all can relax a little now. One month has passed. Now you can relax a little. Go look at the historical sites. Why did these buildings last for several hundred or several thousand years? What construction methods did ancient people use such that they have not collapsed until now?”

“Their collapse shows impermanence, the laws of nature. You have also seen how over 700,000 houses were destroyed in an instant by the earthquake. How were these constructed? You should go and investigate.” So, although they could relax, I wanted them to go and investigate these things. Then in the upcoming transition period, we will know what materials to use to quickly build safe places for those suffering people to live, know what materials to use to accomplish this, to quickly get them out of the tent areas, so they will be safe for a period of time while they gradually begin reconstruction. This is one reason I wanted them to go, to investigate different kinds of materials.

Then we could later use them for construction of schools that will last, so that children will soon have a place to study. More than 24,000 [classrooms were damaged]. How many will we be able to help them with? This is how we can deepen our aspirations, by going a little deeper, by more meticulously and mindfully observing, going to see these things. These are the teachings we must use now.

So, “We are eager and careful in our will to practice.” This is the path we must walk upon. We should be sincere in our will to practice and be meticulous and think deeply. We make vows that are deep and great; this is how we seek. In fact, all of this can lead to realization. This is a “deep aspiration to seek enlightenment, being eager and careful in our will to practice.”

“We form aspirations of myriad virtues.” We must form this aspiration, to give for the sake of sentient beings. The many ways in which we give are our virtues. “Those who attain are virtuous.” Our giving is unconditional, but we seek to attain peace and happiness for sentient beings. We do not seek peace and happiness for ourselves. We just want sentient beings to attain liberation; we do not seek peace and happiness for ourselves. This unconditional giving is “forming aspirations of myriad virtues.” We care for all sentient beings. We hope to liberate them from their suffering. This is the first aspiration we must establish. So, we “form aspirations of myriad virtues, and our vows are deep and firm.” I hope this is not only short term. We should think how, over the long term, we can give back to the birthplace of the Buddha, how we can return the Dharma to the birthplace of the Buddha, to inspire their hearts. This will take a very long time.

So, the passage before this says, Then together with the same voice, they spoke this verse. “The heroic and courageous World-Honored One, the Dharma-king of all Sakyas, out of His pity and compassion for all of us, bestowed on us the voice of the Buddha.”

As we just said, the Bodhisattva-path is one of compassion and pity for sentient beings. We must exercise our strength, and our strength should be heroic and courageous, like that of the World-Honored One, who is the Great Enlightened One. The Great Enlightened One is great in compassion; His strength is heroic and courageous. He has the courage to do the things He must do first. No matter how much sentient beings suffer, He has no fear of suffering, but lifetime after lifetime enters this world of endurance. His vows are not only for the human realm. He makes vows to deliver sentient beings from suffering in the hell, hungry ghost and animal realms, let alone those suffering in the human realm. Thus He is “the heroic and courageous World-Honored One,”

“the Dharma-king of all Sakyas. All Sakyas” refers to the Sakya clan. Prince Siddhartha was born of the Sakya clan. Through spiritual practice He attained Buddhahood, becoming the Dharma-king.

“Out of His pity and compassion for all of us” means although He was born of the Sakya clan, the “we” referred to here in the sutras is not only referring to the Sakyas, but to the Ksatriyas and others as well. There were noble, merchant and servant castes. The Buddha taught all of these four castes. This is why it says, “Out of His pity and compassion for all of us.” He did not reserve this just for the Sakya clan. The Buddha wanted to save them; regardless of people’s caste, the Buddha wanted to save all of them. Hence, “His pity and compassion for all of us.” This is in the sutra.

Now we are promoting this widely. We do not reserve this just for people in India; we have this for all people without exception. We should love them all. This was the Buddha’s [goal]. Not only did He try to destroy the discrimination between the castes, their rejection of each other, He wanted everyone to exercise great love. This is “His pity and compassion for all of us.”

For us, too, by accepting the Buddha-Dharma, we will be able to open our minds so we make no distinctions between nationalities nor between ethnicities. Wherever there is disaster, that is where we will go. We have these teachings because of the Buddha’s compassion and pity. These teachings came from the mouth of the Buddha, were passed on and compiled, and now, after more than 2000 years, we can all share these teachings of the Buddha. The principles of all things in the universe can, one at a time, be understood by us. The relationships between people one by one become clear to us, not to mention birth, aging, illness and death. We will see through all human suffering; then we naturally will begin to lose our fear of cyclic existence. These are the teachings of the Buddha.

It continues by saying, “If You know the depths of our hearts, [You know] that seeing those who received predictions is like being sprinkled with ambrosial dew, dispelling the heat and bringing coolness.”

If You know the depths of our hearts: If only the Tathagata could know our hearts and our aspirations to attain Buddhahood! Now we resonate with the Buddha’s mind and the Dharma. Thus we turn from the Small toward the Great and seek predictions of our fruitions with hearts of the deepest sincerity.

“If You know the depths of our hearts” means all the others were hoping that the Buddha would understand them too. The disciples also hoped the Buddha would quickly bestow predictions on them too, thinking, “Will I also attain Buddhahood in the future?” Everyone greatly looked forward to this. So, it states, “If only the Tathagata could know our hearts” ․If You know the depths of our hearts: If only the Tathagata could know our hearts and our aspirations to attain Buddhahood! Now we resonate with the Buddha’s mind and the Dharma. Thus we turn from the Small toward the Great and seek predictions of our fruitions with hearts of the deepest sincerity. This was what they hoped for. They wished the Buddha understood their hopes, their hearts and “aspiration to attain Buddhahood.” In their hearts they had this hope to attain Buddhahood in the future.

“Now we resonate with the Buddha’s mind and the Dharma.” They resonated with the Buddha’s mind, and they resonated with the Buddha-Dharma. Now these four disciples, Venerable Kasyapa and the others, those four, had already expressed themselves the four resonated with the Buddha’s mind. They had understood the Buddha’s teachings, so, “We turn from the Small toward the Great.” They have now formed aspirations “to turn from the Small toward the Great.” They have been transformed. Before, they only practiced for their own benefit. Now, they have begun to form great aspirations and make great vows. Now, they are wholeheartedly intent on “seeking predictions of our fruitions.” They hope that now the Buddha will confirm for them that by their forming aspirations and practicing like this, they will attain fruitions in the future in their direct and circumstantial retributions. So, it says, they “sought predictions of [their] fruitions with hearts of the deepest sincerity.” They were profoundly sincere. This was their hope that the Buddha would bestow predictions upon them.

Today, seeing Venerable Kasyapa receive the Buddha’s prediction was like being anointed by ambrosial dew, 正明希望之深心.

“Today, seeing Venerable Kasyapa receive the Buddha’s prediction was like being anointed by ambrosial dew.” So, these were their expectations. This is describing their expectations.

In seeking the supreme fruit of Buddhahood, our minds must resonate with profound principles. Wanting to resonate with profound principles, one must cultivate dense roots of goodness. Deep roots and strong branches will be difficult to pull out. Thus it says, if You know the depths of our hearts.

So, we must make great efforts to be mindful. They hoped the Buddha would understand that they now sought the supreme fruit. Their mind must resonate with profound principles ․In seeking the supreme fruit of Buddhahood, our minds must resonate with profound principles. Wanting to resonate with profound principles, one must cultivate dense roots of goodness. Deep roots and strong branches will be difficult to pull out. Thus it says, “if You know the depths of our hearts.” Our minds must definitely resonate with the Buddha’s profound principles.

To resonate with the profound principles, our roots of goodness must be dense. We must plant our roots of goodness deeply so they become dense, for only then will we resonate with the deep and profound principles. We must cultivate dense roots of goodness.

“The roots go deep and the branches grow strong.” Then, no one can influence our minds. Our minds, our cultivation of contemplation, are already pointed in the correct direction, and we are very determined; we practice the Six Perfections in all our actions. We are already very stable. “The roots go deep and the branches grow strong.” There is no one who can shake our minds. This was the state of their minds then. This was Subhuti, Maudgalyayana and the others describing their state of mind then. So it says, “If You know the depths of our hearts.”

Everyone, this is our profound hope. If we have this hope we must act according to the Buddha’s teachings. If we can do this, it is not impossible for us to attain Buddhahood. It is certainly possible, as long as we are always mindful.

Episode 946 – The Buddha’s Great Heroism and Strength

---

>> The Buddha has mercy for all and vows of great compassion. His great heroism, great strength and vast loving-kindness are infinite. The Tathagata deeply understands how they diligently practiced over many kalpas. They cultivated contemplation and the Dharma, hoping the Buddha would give them a prediction.

>> “Then together with the same voice, they spoke this verse ‘The heroic and courageous World-Honored One, the Dharma-king of all Sakyas, out of His pity and compassion for all of us, bestowed on us the voice of the Buddha’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> The Dharma-king of all Sakyas: The Buddha is at ease with the Dharma, thus He is called the Dharma-king.

>>  In the Chapter on Parables, it says: “I am the Dharma-king, as I am free and at ease with the Dharma.” Also, in the Chapter on Medicinal Plants: “The Tathagata is the king of all Dharma”

>> Out of His pity and compassion for all of us: This is praising the Buddha’s great compassion. He has kindness and mercy for all of us. With His compassionate and awakened mind, He takes pity on all sentient beings. He extensively applied skillful means to benefit all through captivating them. This is “pity and compassion for all of us”.

>> [He] bestowed on us the voice of the Buddha: This is praising the Buddha’s great wisdom. We pray that He will honor us by bestowing the subtle and wondrous voice of the Buddha. Our minds are captivated, and we listen with utmost sincerity. Through the Buddha’s spoken teachings, we are captivated with compassion and wisdom. Those who listen give rise to Dharma-joy due to His infinite merits and virtues.

---

“The Buddha has mercy for all and vows of great compassion. His great heroism, great strength and vast loving-kindness are infinite.
The Tathagata deeply understands how they diligently practiced over many kalpas.
They cultivated contemplation and the Dharma, hoping the Buddha would give them a prediction.”

Over many kalpas, the Buddha constantly exercised a heart of mercy. The Buddha had vows of great compassion, so before He attained Buddhahood, for a period of countless kalpas, He repeatedly returned to this world to benefit sentient beings and go among the people to teach them. Everything that He gave and taught was in the hope that everyone could accept the Buddha-Dharma. He did not do this for just one life, but lifetime after lifetime, for countless kalpas. This is Sakyamuni Buddha’s mercy for all and vows of great compassion.

Life is full of suffering. Look at the Buddha’s birthplace, Nepal. There are so many suffering sentient beings there. On April 25, 2015, around noon, the earth suddenly shook. From that time onward, every day, the land that we see there is all broken pieces of rubble. This is true everywhere in that country. Life there, for those people, was [changed forever] at that time. They are living in tent areas. There are so many people like this! A burst of wind blows the tents down. Heavy rains flood the tent areas, filling them with mud.

Tzu Chi volunteers, these Living Bodhisattvas, on the day after the disaster, quickly prepared to go in [and help]. This is because of their feeling of mercy. They could not bear for people in a distant place, the Buddha’s birthplace, Nepal, to suffer a great disaster. We went there because we have mercy and vows of great compassion.

If we only had great compassion but no power of vows, we would have no way of going there. But Tzu Chi volunteers, Bodhisattva-volunteers, all had the resolve to go there, again and again. There were doctors and [other] volunteers. Every day, they face suffering sentient beings. Every day, they see the environment in rubble. Every day they live with frequent aftershocks.

Every day in that place is terrifying and gut-wrenching. Why were they willing to go there for a month? Vows of great compassion. They not only have mercy for the local people, they also have vows of great compassion. Isn’t this the Buddha-mind? Otherwise, could we really say we are conducting relief work? This is a time of great suffering and great crisis. Bodhisattvas learn the spirit of the Buddha and thus form great vows. “I vow to deliver countless sentient beings.” Wherever there are suffering sentient beings, we should be willing to go there. “We feel others’ pain and suffering as our own.” Having vows of great compassion is known as spiritual practice.

Not only must we dedicate ourselves through our actions, we must also have an inner willingness. This “willingness” means we go there voluntarily, without thinking it is difficult or frightening. This requires great heroism and great strength. This is not only saying, “I have compassion” [Volunteers] must also have that willingness. “I am willing to dedicate myself. I am not afraid. I will heighten my vigilance and maintain a reverent heart as I go among people.” Such great power requires “vast loving-kindness [that is] infinite.” We must have a vast heart to be able to embrace everyone.

For instance, in each shift of volunteers, every person has his own habitual tendencies. Just among those who say they want to go, they must have great heroism, great strength, great compassion and great vows. They have no problems forming aspirations, but eliminating habitual tendencies is not so easy. The people in this group, while in that environment, can mutually accommodate each other. Even with their habitual tendencies, they can respect each other. They mutually respect and accommodate each other. If they did not have open minds and pure thoughts, this would not be possible. So, their “great heroism, great strength and vast loving-kindness are infinite.” This is spiritual practice. If you ask me how to engage in spiritual practice, it is to practice like this.

The Buddha came to this world over and over; what was He doing? He was doing work just like this. When He went among people, what did He do? Whatever people needed, He would promptly go among people [to help them]. This has been the Buddha’s vow for so long. “The Tathagata deeply understands how they diligently practiced over many kalpas.” In this world, the Tathagata was constantly coming and going and helping sentient beings to reach fruition. When His affinities with sentient beings matured, He would be born in the world. Having been born in the world, He shared these affinities with them.

Now, Nepal has suffered such a great disaster, and a group of Bodhisattvas has entered that country. This is because of past affinities. They had the blessings to learn the Buddha-Dharma. Now they are returning the Buddha’s teachings to the Buddha’s birthplace. How long ago were these affinities created? The Buddha must have deeply understood this. They diligently practiced over many kalpas. We should also thoroughly understand this.

We must understand that the Buddha’s teachings are for us to extend love to everything in this world. We already understand that this world is full of suffering and impermanence; the earth is fragile, and transforming sentient beings is the process of how Bodhisattvas practice to attain Buddhahood. So, although we are now still ordinary people, we already deeply understand all the Buddha’s teachings. We use the Buddha’s teachings to go to His birthplace and provide relief to suffering sentient beings. In a word, this is amazing. This is deep in our nature of True Suchness. Everyone intrinsically has this enlightenment. Everyone has great loving-kindness and compassion. So, we must earnestly “cultivate contemplation and the Dharma.” We must earnestly cultivate contemplation.

Thus, in this sutra passage, what it is actually trying to explain is that the Buddha’s three great disciples, Maudgalyayana, Katyayana and Subhuti were mindfully waiting. It was not only the three of them; there were many others who looked forward to the Buddha calling their names and bestowing predictions of Buddhahood on them.

This is stated in the sutra. Actually, we today are also all hoping for this. We hope that we can earnestly practice and that we can quickly manifest great loving-kindness, great compassion, great heroism and great strength so we can sincerely go among people to help them. We also hope that we can have this kind of mindset. This is the previous sutra passage, which we have already discussed for several days.

“Then together with the same voice, they spoke this verse ‘The heroic and courageous World-Honored One, the Dharma-king of all Sakyas, out of His pity and compassion for all of us, bestowed on us the voice of the Buddha’.”

“Then together with the same voice, they spoke this verse ‘The heroic and courageous World-Honored One…’.” We talked about this before. “The Dharma-king of all Sakyas, out of His pity and compassion for all of us, bestowed on us the voice of the Buddha.” This describes how they praised the Buddha’s wisdom.

The Dharma-king of all Sakyas: The Buddha is at ease with the Dharma, thus He is called the Dharma-king.

“The Dharma-king of all Sakyas” refers to the Dharma. The Buddha is at ease with the Dharma. The Dharma is already in His heart. Thus, He can be called the Dharma-king.

The Buddha completely understands the principles of all things in the universe. Moreover, He continuously analyzed in detail the principles in all of these things to explain them to us unenlightened beings. Although we have delusions and ignorance, we can understand this clear and intricate Dharma. This is all due to the Buddha’s mindfulness. Thus He can be called the Dharma-king. There is no principle in the world that the Buddha does not completely understand. There is nothing that the Buddha is unclear about. So, He is called the Dharma-king, the king of the Dharma.

In the Chapter on Parables, it says: “I am the Dharma-king, as I am free and at ease with the Dharma.” Also, in the Chapter on Medicinal Plants: “The Tathagata is the king of all Dharma”

This is also mentioned in the Chapter on Parables. “I am the Dharma-king, as I am free and at ease with the Dharma.” Also, “The Tathagata is the king of all Dharma.” These words all come from the sutra; they appear in the text. So, we must realize and further understand that the Buddha wholeheartedly helped sentient beings “out of His pity and compassion for all of us. Pity” is compassion. With such great compassion, He shows pity for suffering sentient beings like us.

Although we are in the human realm, there is still a lot of suffering. The most severe suffering is ignorance. The rich also suffer from this. Those with children also suffer from this. Those with status also suffer from this. All in all, to “have” is to suffer; those who “have” worry about loss. They are worried about losing their recognition, their position or their property. They are worried about personal gain and loss. Those who “do not have” worry about gain. Those who “have” worry about loss. These are sources of suffering for sentient beings.

“Other people can grow their business and run it very well. Why don’t I have that? I’m going to fight to get it.” People who feel they do not have enough are worried about gain. They really wish to gain, so they are willing to fight for it. This struggle and greed is worrying about gain. What about those who already “have”? They still worry about loss. “Having” is an affliction. “Not having” is also an affliction. These are all the suffering of the world!

There is a lot of suffering, so it forms an inescapable net. It is a web of ignorance that has already caused our hearts to suffer greatly over gain and loss. It has caused a lot of greed, anger, delusion, ignorance and so on. This is an inescapable net. This web has already captured many people’s minds in society. This is why the Buddha took pity on us. So, He used the Dharma to let us know not to get ourselves trapped in an inescapable web. We must hurriedly free ourselves of it.

Out of His pity and compassion for all of us: This is praising the Buddha’s great compassion. He has kindness and mercy for all of us. With His compassionate and awakened mind, He takes pity on all sentient beings. He extensively applied skillful means to benefit all through captivating them. This is “pity and compassion for all of us”.

So, they were showing gratitude to the Buddha and praising His great compassion “‘Out of His pity and compassion for all of us’ is praising the Buddha’s great compassion.” We are praising the Buddha’s great compassion, His pity and compassion for all of us. With the Buddha’s compassion and awakened mind, He has pity for all sentient beings. With this mindset, “He extensively applied skillful means to benefit all through captivating them.” This is “pity and compassion for all of us.”

This was because of His great loving-kindness and the great awakening of a great awakened being. That is the Buddha. So, “He extensively applied skillful means.” Sentient beings were caught in a web of ignorance, so the Buddha “extensively applied skillful means.” He went among people “to benefit all through captivating them.” How could He use the Dharma to eliminate sentient beings’ ignorance? When ignorance is eliminated, the mind will be joyful and at peace. We will be willing to help others. This is the Buddha’s compassionate vow

[He] bestowed on us the voice of the Buddha: This is praising the Buddha’s great wisdom. We pray that He will honor us by bestowing the subtle and wondrous voice of the Buddha. Our minds are captivated, and we listen with utmost sincerity. Through the Buddha’s spoken teachings, we are captivated with compassion and wisdom. Those who listen give rise to Dharma-joy due to His infinite merits and virtues.

“[He] bestowed on us the voice of the Buddha” ․[He] bestowed on us the voice of the Buddha: This is praising the Buddha’s great wisdom. We pray that He will honor us by bestowing the subtle and wondrous voice of the Buddha. Our minds are captivated, and we listen with utmost sincerity. Through the Buddha’s spoken teachings, we are captivated with compassion and wisdom. Those who listen give rise to Dharma-joy due to His infinite merits and virtues. In this way, the Buddha’s voice can permeate this world. This requires us all to be mindful. After the Buddha attained the Dharma, after He became enlightened, He began to teach the Dharma, Teaching the Dharma meant that with the awakening of His mind, He would use His speech to describe the principles He had realized. Through the sounds leaving His mouth, He shared His realizations and understanding, using His voice [to teach] so we could understand and experience the Buddha-Dharma. This is how we praise the Buddha’s great wisdom.

“We pray that He will honor us by bestowing the voice of the Buddha.” This is what we all await and also what His disciples looked forward to. We hope the Buddha can share even more Dharma. From His ocean of enlightened wisdom, we hope He can share more, so everyone can understand more. This is everyone’s wish. “We pray that He will honor us.” We hope the Buddha can teach more Dharma to us.

Through His voice, He will bestow the subtle and wondrous Dharma. So, they were Hearers. What the Hearers wanted was, through the Buddha’s voice, to experience the teachings taught by the Buddha. In the Buddha’s teachings, the principles of heaven and earth, people, matters and objects, were all taught through the words coming from His mouth. As we come into and leave our lives, it is also from the Buddha’s voice teaching the law of karma that we can untie the knots of torment tying people together. Why do I have such a bad relationship with him? Why do we mutually torment each other? If we understand the Buddha-Dharma, we will know it is past causes and conditions that have resulted in this life’s retributions.

Since [we know] it is due to past causes and conditions that we have this life’s retributions, [we will think], “I understand now; I must repay him! Since our past lives’ were like this, in this life, I must have an open mind and accept it. I must not continue to oppose him or create negative causes and conditions. I now understand.” This is the subtle and wondrous Dharma that came from the Buddha’s voice.

“Our minds are captivated, and we listen with utmost sincerity,” because we seek more of the Buddha’s teachings. Our minds have already received His voice and been captivated by His subtle and wondrous Dharma. This power captivates us, so we will never be tired of hearing it. Whatever the Buddha taught, everyone listens to it joyfully.

“Through the Buddha’s spoken teachings, we are captivated with compassion and wisdom.” The Buddha had many virtues and wisdom. He taught so much and had to do it very mindfully. As for the Buddha’s spoken teachings, after we listen to the Buddha’s spoken teachings, we are captivated with compassion and wisdom.

He hoped that after everyone has listened, they will have Dharma-joy, that they will joyfully listen to the Dharma. After listening, they can truly experience the merits and virtues the Buddha cultivated over many kalpas. This was why He was able to teach the Dharma using such subtle, wondrous and perfect teachings. As time passes, they do not change; the teachings stand the test of time.

The Dharma He taught is impossible to explain exhaustively. It is the true principles of all things in the world, which can eliminate ignorance in people’s minds. So, after we listen, we must not only be joyful, but must immediately eliminate our ignorance. Those who listen must do this. Actually, I am also always doing this. Every day, I am reflecting on myself. Today, have I eliminated my ignorance? If I can eliminate even one bit of ignorance, my wisdom-life can develop a bit more. Therefore, every day, I reflect on myself. We should all encourage each other to do this. So, we must always be mindful!

Episode 945 – Eliminate Samsara, Attain Supreme Enlightenment

---

>> If the Tathagata recognizes our deep aspiration, He foresees the fruits of our great vows and calls our names to bestow predictions. This is like sprinkling ambrosial dew; our minds receive His grace. We resonate with the Buddha-mind and His kind intent; we have been transformed for countless kalpas.

>> “At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana and others all trembled in apprehension. They wholeheartedly put their palms together. They gazed reverently upwards, never lowering their gaze for a moment.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “Then together with the same voice, they spoke this verse ‘The heroic and courageous World-Honored One, the Dharma-king of all Sakyas, out of His pity and compassion for all of us, bestowed on us the voice of the Buddha’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Then together with the same voice, they spoke this verse: This means they all raised their voices together, and their minds were as one. With different mouths but one voice, they spoke to the Buddha.

>> The heroic and courageous World-Honored One, the Dharma-king of all Sakyas: This is a virtuous epithet of the Buddha. The Buddha has great heroism and courage. He can tame the Four Maras, thus is called the great hero. He can subdue the dust-like defilements, hence He is called heroic and courageous.

>> Four Maras: The mara of afflictions, The mara of the Skandhas, The mara of death, King Mara of Mahesvara Heaven.

>> The first of the Four Maras: The mara of afflictions. The afflictions of greed, anger, ignorance, arrogance, doubt and so on can disturb and harm body and mind. Thus they are called maras.

>> The second of the Four Maras: The mara of the Skandhas, also called the mara of the Five Aggregates. The Five Skandhas of form, feeling, perception, action and consciousness can give rise to all kinds of afflictions. Thus they are called maras.

>> The third of the Four Maras: The mara of death. Death can end human life, bringing fear and suffering. Thus it is called a mara.

>> The fourth of the Four Maras: King Mara of Mahesvara Heaven can obstruct people’s good deeds. Thus he is called Mara.

>> Dust-like defilements: This is another name for afflictions. The afflictions of greed, anger and so on disturb and trouble our bodies and minds. They are called dust-like defilements.

>> The defilements of afflictions are called dusts. They can disturb human minds. The Buddha can subdue them, so He is called heroic and courageous.

>> The World-Honored One used wisdom and other teachings to destroy all unwholesome phenomena. He has eliminated the suffering of samsara and attained supreme enlightenment. All heavenly beings and humans, unenlightened beings and noble beings, in this world or transcending it, all feel respect for Him. Thus He is called the World-Honored One.

---

“If the Tathagata recognizes our deep aspiration,
He foresees the fruits of our great vows and calls our names to bestow predictions.
This is like sprinkling ambrosial dew; our minds receive His grace. We resonate with the Buddha-mind and His kind intent; we have been transformed for countless kalpas.”

“If the Tathagata recognizes” means [they hoped] the Tathagata could confirm for them, promise them, that they will attain Buddhahood in the future. This was because the Buddha had already deeply understood them. So, in this place, there were still. Katyayana, Subhuti and Maudgalyayana, who were waiting in anticipation for the Buddha to deeply understand that. His disciples’ resolve for spiritual practice was very sincere and profound. Everyone was very curious and kept waiting. Venerable Kasyapa had already received a prediction of Buddhahood. Maudgalyayana, Subhuti and Katyayana were next. Would the Buddha now sequentially give them predictions of Buddhahood as well? Everyone looked forward to this.

So, “He foresees the fruits of our great vows and calls our names to bestow predictions.” The Buddha already foresaw this, so He bestowed predictions of Buddhahood on them. No matter how long it was going to be, after receiving predictions of Buddhahood, everyone’s mind was put at ease, since they would for sure attain Buddhahood one day.

Hearing Him give predictions of Buddhahood “is like sprinkling ambrosial dew; our minds receive His grace.” This expresses that if we can receive predictions of Buddhahood, it will be such a joyful feeling! This joy is incomparable; we can only compare it with our minds being anointed with ambrosial dew. This is the analogy that was used. This is the Buddha’s virtue and grace of teaching and transforming over a long time. They are like the nourishing rain and dew.

They already resonated with the Buddha-mind; Kasyapa, Subhuti, Mahakatyayana and. Mahamaudgalyayana already deeply resonated with the Buddha-mind. They understood the Buddha’s intent. So, “We have been transformed for countless kalpas.” They knew their affinity with the Buddha extended beyond this one lifetime; it had been countless kalpas. Lifetime after lifetime, the Buddha taught and transformed them. They followed the Buddha in spiritual practice until they had eliminated all their ignorance and afflictions. In the end, when causes and conditions mature, they will attain Buddhahood. How long will it take? “Countless kalpas.” This was going to take a very long time. So over time, they must continually learn from experience. Spiritual practice is not only listening to sutras. It is not only understanding the Buddha-Dharma. We must take the Dharma to heart, and after we take it to heart, we must put it into practice.

This is like our doctors who went to Nepal [in 2015]. It was truly touching. Dr. Yeh Tian-hao was in the third group that went. After more than ten days,

he returned and I asked him to share. He had such sincere compassion. When he spoke of Nepal and described the suffering of the people there, he was moved to tears and unable to speak. With tears filling his eyes and his voice breaking, he was unable to speak. It is clear that the [survivors in] Nepal are facing such difficulties. Doctors went there, wave after wave, to bring love [to Nepal].

In particular, when I heard Dr. Zheng’s sharing, he said that one day, there were heavy winds and rain. At night, everyone was thinking, “The wind and rain are so heavy at midnight. When we go out in the morning, the tents will all have collapsed.” When they visited the tent areas in the morning, they could not believe it. Many of the tents had collapsed, but the tents used for the free medical clinic were safe and sound. He thought, “How strange. The tents that people lived in contained hundreds of people. The large 75-square-meter tents that housed hundreds of people all collapsed. Why are the medical clinic tents safe and sound?”

A fellow Tzu Chi volunteer told him, “The people in the tents wanted to protect the medical station, so everyone abandoned their own tents. The able-bodied men came and looked after our medical station. Dozens of people came and pulled on the ropes, pulling on every corner of the tents. All night, they struggled through the wind and rain. As a result, their tents collapsed but the medical station is safe and sound.”

He said that, on hearing this, everyone was deeply touched. The local people were so pure and kind. They knew the doctors came from far away; they came from Taiwan and used their love to help others. This medical station was for saving lives and protecting everyone’s health. So, they made sure to take care of this medical station.

As Dr. Zheng shared his experiences, I was also very touched. Truly, when we walk the Bodhisattva-path, we must not only take the Dharma to heart, but we must also put it into practice. Doctors do not merely study books; they must also save people. Bodhisattvas do not merely listen to the Dharma; they must also eliminate the suffering of sentient beings. They must continue to do this for a long time, until they “have relieved them from suffering.” They must bring people’s lives back to normal. This takes a long time. This is the Bodhisattva-path. This is the Buddha-Dharma. The principles of the Buddha-Dharma are for us to discover the value of life.

The previous sutra passage states, “At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana and others all trembled in apprehension. They wholeheartedly put their palms together. They gazed reverently upwards, never lowering their gaze for a moment.”

I have already told you the stories of these great disciples of the Buddha. Venerable Kasyapa had already received a prediction. Now, as they waited, the remaining three had uneasy minds. “What about me? Will I be next?” Their minds were uneasy, so they “trembled.” They felt uneasy, terrified. “Don’t I have a part in this? Or will I be the next one to receive a prediction from the Buddha?” In brief, everyone was hoping that they would be next to receive a prediction of Buddhahood from the Buddha. So, everyone was reverent. “They wholeheartedly put their palms together. They gazed reverently upwards, never lowering their gaze for a moment.” This showed that their attitude was very earnest.

The next sutra passage states, “Then together with the same voice, they spoke this verse ‘The heroic and courageous World-Honored One, the Dharma-king of all Sakyas, out of His pity and compassion for all of us, bestowed on us the voice of the Buddha’.”

Then together with the same voice, they spoke this verse: This means they all raised their voices together, and their minds were as one. With different mouths but one voice, they spoke to the Buddha.

“Then together with the same voice, they spoke this verse.” Everyone knows what a verse is; this needs no further explanation. It is because this sutra passage is important that it must be repeated. The prose and the verses all have the same meaning. But, He was worried we would forget it or not understand it or that those who came late would not have heard it. Thus, He repeated it in verse.

Everyone spoke together with one voice. This means “They all raised their voices together and their minds were as one.” Everyone’s minds [were as one]. “With different mouths but one voice,” they reverently spoke to the Buddha and praised His virtues.

The heroic and courageous World-Honored One, the Dharma-king of all Sakyas: This is a virtuous epithet of the Buddha. The Buddha has great heroism and courage. He can tame the Four Maras, thus is called the great hero. He can subdue the dust-like defilements, hence He is called heroic and courageous.

“The heroic and courageous World-Honored One, the Dharma-king of all Sakyas” is praising the Buddha’s virtues. The Buddha’s epithet, one of the ten epithets, is “World-Honored One.” The Buddha had great heroism and courage. With His wisdom, He can defeat maras, defeat Mara’s armies.

What is a mara? Before the Buddha attained Buddhahood, He had to overcome maras. When our minds become tranquil, many scenes will appear before us. Or normally, our mental state may be in disarray. Or perhaps our minds are full of delusions and afflictions, of greed, anger, ignorance, arrogance and doubt. This disordered state of mind is very powerful. These are maras.

There are four kinds of maras. What are the Four Maras?

Four Maras: The mara of afflictions, The mara of the Skandhas, The mara of death, King Mara of Mahesvara Heaven.

The first is the mara of afflictions. I just mentioned greed, anger, ignorance, arrogance and doubt. If we are greedy, if a thought of greed arises, our Five Sense Organs begin to function and [connect with] form, sound, smell, taste, [touch] in our external conditions. With our eyes, ears, nose, tongue and body, our consciousness connects with these external sense objects. As for our consciousness, when our eyes see or when our ears hear, [signals] travel through our nerves. But we are talking about consciousness. Nowadays people talk of optic and auditory nerves. Regardless, they each have nerves and sensation. What we sense is our consciousness.

Greed, anger, ignorance, arrogance and doubt, our consciousness contains all these things. These are afflictions. These kinds of afflictions can harm our body and mind. Many people, because of greed, anger and ignorance, do many ignorant and unreasonable things. Isn’t this harming the body and mind? The body and mind are always harmed by these things. So, the body and mind are affected by afflictions, these maras that come and invade our minds. This is the mara of afflictions

The first of the Four Maras: The mara of afflictions. The afflictions of greed, anger, ignorance, arrogance, doubt and so on can disturb and harm body and mind. Thus they are called maras.

The second is the mara of the Skandhas. “The Skandhas” are the Five Skandhas, also known as the Five Aggregates or the Five Hindrances. These five different kinds of things converge. What are these five things? They are form, feeling, perception, action and consciousness. We often analyze these five words. We say that in our world, people, matters and things are inseparable from these five things, form, feeling, perception, action, consciousness. Whatever we see, whatever we feel, after we leave that situation, the appearances remain in our minds. This is called “perception.” We continue to be unable to eliminate all of the conditions we have connected with; they continue to linger in our minds. We keep them in our minds. So, naturally, we take action. When we take action, we create [karma]. The seeds that result are our consciousness, they enter our eighth consciousness. This is called the karmic consciousness. Our karmic consciousness is what we take into our future lives. What we bring with us is our consciousness. This is karma, the karmic consciousness of causes, conditions, effects and retributions. These are all part of this “consciousness.”

Our “consciousness” is concealed in our lives. In the future, we bring our karmic consciousness as we are reborn. Within form, feeling, perception, action and consciousness, if our actions benefit others, our blessed seeds will bring us to future lifetimes in good environments, in a peaceful country, a very good environment for us to live in. If we commit evil deeds, when we bring our seeds to future lifetimes, for a long time, there will be manmade calamities and natural disasters, and we will suffer from hunger and hardship. This is due to our causes and consciousness, which drag us around beyond our control. So, this is the “mara of the Skandhas.”

Skandhas are also called “aggregates.” The “aggregate of action” is intangible change; we are unaware of it. This is form, feeling, perception, action and consciousness. All the karma we create is contained within.

These “can give rise to all kinds of afflictions.” After we create many kinds of karma, how long will our lifetime be? When we leave and come back to this world, we do not bring anything, only our karmic consciousness. As the Buddha taught the Dharma, the first thing He said was “suffering.” After suffering comes causation, the accumulation of the Five Aggregates and so on. So, life after life of suffering is due to maras. The mara of afflictions and also “the mara of the Skandhas”

The second of the Four Maras: The mara of the Skandhas, also called the mara of the Five Aggregates. The Five Skandhas of form, feeling, perception, action and consciousness can give rise to all kinds of afflictions. Thus they are called maras.

The third of the Four Maras: The mara of death. Death can end human life, bringing fear and suffering. Thus it is called a mara.

The third is “the mara of death.” Is there any person that will not die? Everyone will eventually die. No matter how advanced medical science is or how brilliant our doctors are, every one of us will die someday. This is “the mara of death.” The mara of death “can end human life.” It will end human life. When that time comes, no matter what methods are used to save them, they will not come back. This is what worries people the most. Why do we go to the hospital when we are ill? We are afraid. What are we afraid of? Death. When we come to a hospital [and hear], “You need surgery; you need several surgeries! So surgery is needed? Fine!” Although we are scared, to save our lives we are still willing to do it again and again, hoping to save our lives. To be afraid and worried about death is “the mara of death.” What we are most afraid of is death, so this is called “the mara of death.”

The fourth of the Four Maras: King Mara of Mahesvara Heaven can obstruct people’s good deeds. Thus he is called Mara.

The fourth is King Mara of Mahesvara Heaven. What King Mara of heaven is most worried about is that if everyone engages in spiritual practice and eliminates afflictions, there will be fewer descendents of Mara in the Three Realms. So, King Mara uses various methods to obstruct our good deeds. He harms spiritual practitioners’ state of mind. This is King Mara of Mahesvara Heaven,

who disturbs people’s minds. Why is this world in turmoil? Why are there manmade calamities? This is because King Mara of Mahesvara Heaven causes our minds to have greed, anger, ignorance, arrogance and doubt. So, people become very wild; like someone going crazy. Thus, they do not refrain from killing people. Once they give the command, societies and countries fall into turmoil, and wars begin.

Dust-like defilements: This is another name for afflictions. The afflictions of greed, anger and so on disturb and trouble our bodies and minds. They are called dust-like defilements.

Next is “dust-like defilements. Dust-like defilements” is another name for afflictions, for greed, anger, ignorance, arrogance and doubt. These afflictions disturb and trouble our bodies and minds. Consider those with psychological illnesses. They do not have physical illnesses, but their bodies and minds are in discord. These kinds of afflictions will “disturb and trouble our bodies and minds. They are called dust-like defilements.” These are “dust-like defilements.”

The defilements of afflictions are called dusts. They can disturb human minds. The Buddha can subdue them, so He is called heroic and courageous.

“The defilements of afflictions are called dusts.” The defilements of ignorance and afflictions are like dust; there are so many dirty things. “They can disturb human minds.” The Buddha, the World-Honored One, had ways to subdue them, “so He was called heroic and courageous. He was called heroic and courageous.” This is because He had ways to subdue these maras.

The World-Honored One used wisdom and other teachings to destroy all unwholesome phenomena. He has eliminated the suffering of samsara and attained supreme enlightenment. All heavenly beings and humans, unenlightened beings and noble beings, in this world or transcending it, all feel respect for Him. Thus He is called the World-Honored One.

“The World-Honored One used wisdom and other teachings to destroy all unwholesome phenomena.” The Buddha used wisdom and various methods to eliminate afflictions and ignorance; He taught us methods to help us subdue afflictions. He inspired our good thoughts to eliminate the suffering of samsara, so we could come and go with ease. “The World-Honored One used wisdom and other teachings to destroy all unwholesome phenomena. He has eliminated the suffering of samsara and attained supreme enlightenment.” This is the Buddha-mind.

“All heavenly beings and humans, unenlightened beings and noble beings,” whether in this world or transcending it, all have utmost respect for the Buddha, so He is called the World-Honored One.

Everyone, learning the Buddha’s Way is like this. How we develop our wisdom-life is the same as how we develop in life. However, life is tangible, while wisdom-life is intangible. We must take the Dharma must into our hearts. Therefore, as we listen to the Dharma and learn the Buddha’s Way, we must always be mindful.

Episode 944 – Waiting for the Buddha to Bestow Predictions

---

>> They remained in their original place, [seeking] liberation from samsara. Although they admired the Great, t`hey hesitated in deciding to become Bodhisattvas. They resided in purity, seated in the pit of the unconditioned. They set their minds only on emptiness, non-appearance and non-action, nothing more.

>> “At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana and others all trembled in apprehension. They wholeheartedly put their palms together. They gazed reverently upwards, never lowering their gaze for a moment.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> [They] all trembled in apprehension: The three disciples saw Mahakasyapa attain a prediction of attaining Buddhahood, and they had not yet received one, so they were not yet at peace, feeling apprehensive and scattered.

>> Trembled in apprehension: The is the state of being afraid and uneasy. It describes the state of these three sages as they hoped to receive predictions. Since all of them had just related the Parable of the Poor Son together, why had one of them received a prediction while the others still had not? Therefore, they trembled in apprehension.

>> With minds united and palms pressed together, they gazed reverently and with respect at the face of the World-Honored One. Their intent was to entreat the Buddha. They never blinked in their gaze.

---

“They remained in their original place, [seeking] liberation from samsara.
Although they admired the Great, they hesitated in deciding to become Bodhisattvas.
They resided in purity, seated in the pit of the unconditioned.
They set their minds only on emptiness, non-appearance and non-action, nothing more.”

This is describing how in the past the Buddha’s great disciples, the Hearers and Solitary Realizers, had been practicing with the Buddha. They understood the truth of suffering, the Dharma of the Twelve Links of Cyclic Existence. They understood that life in the cyclic existence of samsara is suffering. They understood all these principles. So, “They remained in their original place” means they understood these teachings, yet they remained in the Small Vehicle, only practicing to benefit themselves and only seeking to liberate themselves from samsara.

They had heard the Buddha praise the Great Vehicle and had heard Him encourage those who formed great aspirations to walk the Bodhisattva-path. Bodhisattvas are able to benefit living beings. Myriad sentient beings are saved by Bodhisattvas [The Hearers] admired them, but still hesitated. They were reluctant to go out [among people] and did not dare to form great aspirations and make great vows. So, “They hesitated in deciding to become Bodhisattvas.” They were still unable to make this decision. The monastic life is very simple. Every day they went out to beg for alms, then came back. As long as they got enough nutrition for the day, they could focus on listening to the Buddha teach, then engage in observation and calm contemplation. So, life was simple and their hearts were undefiled.

They felt that being in such a state, they would be able to end cyclic existence. So, their minds held fast to this state of purity; they had very clean and pure minds. Therefore, “They resided in purity, seated in the pit of the unconditioned.” The Buddha taught them the Dharma, from which they attained Dharma-joy. They were immersed in the stream of Dharma. This Dharma is known as unconditioned Dharma; they understood these natural principles. This is how their life was.

The Buddha exercised His wisdom to talk about astronomy, geology, human affairs, people and things. He spoke of how in life there is suffering, causation, cessation and the Path. The Four Noble Truths led to the. Dharma of the Twelve Links of Cyclic Existence and so on. In order to teach us the way to return to our nature of True Suchness, He taught the 37 Practices to Enlightenment. Then He wanted us to know that if we want to eliminate ignorance and be clear about the principles, we must form great aspirations and make great vows. We must go out and interact with people. This is what the Buddha taught His disciples every day.

Among all phenomena, people, matters and things, what are we taking issue with? We must contemplate emptiness and non-appearance. Though we understand suffering, causation, cessation and the Path, when we go out and interact with people, people’s afflictions and ignorance present traps for us in every step we take. So, we are afraid that if we were to fall into a trap and lose our initial aspiration to practice, we will come back again bringing karma with us. If we become entangled with each other through interpersonal relationships, once the causes and conditions are complete, then without any control, we will again fall back into cyclic existence. Although everyone felt admiration at the Buddha’s praise of the Bodhisattvas who formed great aspirations and at how Bodhisattvas go among people to give of themselves for others, they still preferred to “reside in purity, seated in the pit of the unconditioned.” This is being immersed in the stream of the Dharma.

“They set their minds only on emptiness, non-appearance and non-action, nothing more.” They just remained there. Though the Buddha spoke much about the Bodhisattva-path, they could not form this aspiration. The Buddha, in the Lotus Assembly at Vulture Peak, started to ask everyone to turn from the Small to the Great. He constantly praised the state of Buddhahood and the vastness of the [Buddha’s] wisdom. Everyone came to understand that they had stopped at this stage. There was still so much room [ahead of them], still such a large Dharma-ocean of wisdom. There were still so many more treasures of the Buddha-Dharma that could only be fully understood by going among people. They all started to understand and, one by one, formed aspirations

“At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana and others all trembled in apprehension. They wholeheartedly put their palms together. They gazed reverently upwards, never lowering their gaze for a moment.”

In the Chapter on Bestowing Predictions the Buddha had already called the names of a few [disciples]. These four disciples stood up from among the Dharma-assembly and expressed their thoughts before the Buddha. They had comprehended the Buddha-Dharma and understood that the treasures of the Buddha-Dharma were in fact intrinsic to everyone. The Buddha was very happy. He knew that they had formed great aspirations. The minds of teacher and disciple were in accord. At the beginning of the Chapter on Bestowing Predictions, He called upon Mahamaudgalyayana, Subhuti, Mahakatyayana [and Kasyapa], the four disciples.

Kasyapa had received a prediction earlier, but there were still these three disciples who began to worry. “The Buddha already bestowed a prediction on Venerable Kasyapa. But what about us?” At that time, hearing that Venerable Kasyapa had received a prediction of Buddhahood, they became nervous. So, “They trembled in apprehension. They wholeheartedly put their palms together.” This indicates their expectations, anticipating that they, too, might receive a prediction of Buddhahood. They were both joyful and uneasy. So, they “wholeheartedly put their palms together. They gazed reverently upwards, never lowering their gaze for a moment.”

Sure enough, for these three disciples, we are all familiar with their paths. Katyayana was exceptionally wise, and he had excellent causes and conditions. He drew near to the Buddha and listened to the Buddha’s teachings. Before, his uncle had nurtured his root of wisdom. So when he accepted the Buddha’s teachings, among the Buddha’s disciples he was “foremost in discussion of doctrine.”

He had liberated himself; he was completely freed from the fetters of love and desire. So, he had no afflictions; his mind was already free of afflictions. Likewise, the Buddha often sent him out to teach the Dharma. He could face people, whether in a large assembly or in small groups, and was able to eliminate their afflictions, in particular the Brahmins. When the Brahmins posed difficult questions, he was able to answer them one by one.

One time, a Brahmin was very curious and came to Katyayana [The Brahmin] said, “Among people there is so much opposition. They are all Brahmins and all engage in spiritual practice, but they still quarrel with each other. They cannot accommodate each others’ principles. What can be done? The Ksatriyas fight among themselves.” The Ksatriyas are kings and ministers, etc. “In that caste, they too are fighting. Despite their high status, they still fight each other. The Brahmins know the principles so well; why do they need to fight each other? What is the reason for this?” Katyayana simply answered, “It is because of greed and desire. Brahmins and Ksatriyas fight over fame and fortune, because they had attachments. That is why they fight each other.”

Then this Brahmin asked, “I’ve heard there is quarreling among the bhiksus. What is the reason for this? Aren’t bhiksus in the Sangha receiving the same teachings from the Buddha?” Katyayana responded, “It is because of the view of self and attachment to the Dharma. Everyone has his own view of self. All people, including me, have their own perspectives and afflictions. So, even with the Dharma taught by the Buddha, I think it is this way, and another thinks it is that way.”

Let us think about the way Katyayana answered. For instance, Sariputra and Maudgalyayana, these two good friends, had no contentions over the Dharma, nor did they have disagreements in opinion. But other people would debate. Between Venerable Kasyapa and Subhuti, one of them begged alms from the rich because he was sympathetic to the poor. He thought the poor already had such a hard life, so he did not beg from the poor. But the other, Venerable Kasyapa, considered that the poor did not create blessings in past lives. This time, he wanted them to give charitably so that they could plant a cause of blessings. Thus, each had a different approach. “You have your opinion, I have mine; there are still differences. I hear the Dharma and I feel it is one way. You hear it and you feel it is another way. Thus, dispute is inevitable.”

This Brahmin then asked again, “Who can be free from this kind of greed and desire, the view of self and attachment to the Dharma? Who can be free from it? Who can be pure, without desire, without view of self and without attachment to the Dharma, perfectly in accord with the Dharma? Who can do this?” Katyayana answered, “That would be my teacher, Sakyamuni Buddha. He is able to eliminate all desire and the attachments to self and to Dharma. The Buddha’s mind has transcended all things in the universe. There is no principle that the Buddha does not understand clearly. The Buddha, with His great enlightenment, perfectly realizes the principles of all people, matters and things. This is my master, Sakyamuni Buddha. He is able to do this.”

With his eloquence, his understanding of the Buddha and his realization of the principles, Katyayana taught the Brahmin in this way. The Brahmin accepted. He knew that the Dharma taught by Katyayana was true in every word. So, he gained a profound respect for. Sakyamuni Buddha. Thus, Katyayana transformed him, and he took refuge with the Buddha and accepted the Buddha-Dharma. So, Katyayana was foremost in discussion of doctrine. When he taught the Dharma, everyone accepted it.

[They] all trembled in apprehension: The three disciples saw Mahakasyapa attain a prediction of attaining Buddhahood, and they had not yet received one, so they were not yet at peace, feeling apprehensive and scattered.

The Buddha would next speak of these three. Each of them had his own causes and conditions. Each had his own strengths. Among the Buddha’s disciples, they had high status. Naturally the Buddha wanted to begin bestowing predictions on them. The three had not yet heard their names; “All trembled in apprehension.” They all began to feel uneasy

Mahakasyapa had already “attained a prediction of attaining Buddhahood.” The Buddha had already confirmed that he will attain Buddhahood. But these three disciples, Mahamaudgalyayana, Subhuti and. Mahakatyayana, had not received confirmation yet. They did not know yet. “Will the Buddha call my name and bestow a prediction of Buddhahood upon me?” So, because of this, they were uneasy; they were worried. They worried that if they missed this opportunity, they might not get the chance to attain Buddhahood. That was what they were worried about

Trembled in apprehension: The is the state of being afraid and uneasy. It describes the state of these three sages as they hoped to receive predictions. Since all of them had just related the Parable of the Poor Son together, why had one of them received a prediction while the others still had not? Therefore, they trembled in apprehension.

“Trembled in apprehension” means being frightened and uneasy.

“It describes the state of these three sages as they hoped to receive predictions.” They were very envious. “Others received a prediction, why can’t I? I should be able to be the same as him and receive a prediction from the Buddha.”

The “three sages” are these three, who had already given rise to hope. They gave rise to hope in their hearts. These three, among the Buddha’s disciples, had been practicing from very early on. They were the Buddha’s earliest disciples and had been at His side for many years. So, all their afflictions had been eliminated. They completely eliminated ignorance and delusion. They had eradicated all kinds of afflictions. Ordinary people have four kinds of afflictions [those due to] birth, aging, illness and death. They had eliminated these kinds of afflictions. Parting with those we love, meeting those we hate, were also afflictions they had eliminated. They had eliminated these afflictions, and their hearts were pure. They earned the title “sages,” virtuous sages. So, they were already Hearers and had already attained the fourth fruit of Arhatship. They earned the title Small Vehicle sages; they had eliminated afflictions and ignorance. So, they were very hopeful. They had started forming great aspirations. They, too, had this hope, and were in “the state of hoping to receive predictions.”

“Since all of them had just related the Parable of the Poor Son together….” These three and Venerable Kasyapa, four in total, came together before the Buddha. Together they presented themselves as having the mindset of the poor son. All four of them felt the same way and had expressed it together.

So, “Why had only one of them received a prediction while the others still had not? Why should Kasyapa be first? Why is it not my turn yet?” Of course they were worried. So, “They wholeheartedly put their palms together. They gazed reverently upwards, never lowering their gaze for a moment”

With minds united and palms pressed together, they gazed reverently and with respect at the face of the World-Honored One. Their intent was to entreat the Buddha. They never blinked in their gaze.

Because of this, the three pressed their palms together in a reverent, mindful manner. In that place, their hearts were one. Each had his own hope. “Gaze” means to raise one’s head and look. This was because the Buddha was sitting higher up. Although they were before the Buddha, they still had to raise their heads and, with reverence in their eyes, look at the Buddha. This is what is meant by “gazing.” It expresses reverence and respect, a very reverent heart.

In the future, how will these three be able to attain their Buddha-lands, and what will their future lands will be like? Life is truly full of suffering. They all were very exhausted from cyclic existence. But they now knew that people’s suffering could only be relieved by noble beings going among them. They all had realized that the Buddha came to this world to transmit the Dharma, hoping that everyone would form great aspirations and go among people to relieve their suffering.

How can the Buddha-Dharma open people’s hearts? How can it eliminate afflictions? When we seek only to awaken ourselves, we, alone, are liberated. When we also seek to benefit others, we benefit the world. This is the true principle we need to pursue. Therefore, we must always be mindful.

Episode 943 – Help the Seeds of Buddhahood Flourish

---

>>A final incarnation without Leaks is the essence of the fruit of Hearers. The children of the Dharma-king are Hearers with great aspirations. They also receive predictions of Buddhahood because they help the seeds of Buddhahood continue and flourish.

>>”At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana and others all trembled in apprehension. They wholeheartedly put their palms together and gazed reverently upwards, never lowering their gaze for a moment.”    [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Subhuti was foremost in understanding emptiness. When the Buddha was at Jeta Grove teaching the Prajna sutras, Subhuti asked the Buddha, “How should virtuous men and women who have given rise to Bodhicitta peacefully abide in it and how should they tame their own minds?”

>>The Buddha said, ‘In order to abide in Bodhicitta,  they must practice giving without attachment. To deliver sentient beings, they must ‘practice delivering beings without self Only when they abide this way’ can they tame the deluded thoughts in their minds.’

>>When Subhuti listened to the Buddha teach the Dharma, he realized and awakened to the principle of emptiness. Among the Buddha’s disciples, he was said to be foremost in understanding emptiness. What is emptiness? Emptiness is the principle that all things arise and cease due to causes and conditions.

---

“A final incarnation without Leaks is the essence of the fruit of Hearers. The children of the Dharma-king are Hearers with great aspirations. They also receive predictions of Buddhahood because they help the seeds of Buddhahood continue and flourish.”

The Buddha’s original intent, His hope, was that all His disciples could return to their nature of True Suchness. At this time, His disciples had finally understood His intent.

So, they eliminated their past ignorance and afflictions, one by one. Once they could experience and understand the Dharma that the Buddha taught, they began to form great aspirations. So, “A final incarnation without Leaks” is the essence of the fruit of Hearers and Solitary Realizers. Hearers and Solitary Realizers originally practiced for their own benefit, cultivating precepts, Samadhi and wisdom, so they were all pure. These were the fruits that the Hearers and. Solitary Realizers had cultivated. However, the Buddha hoped they could also transmit the Buddha-Dharma. So, they must form great aspirations and make great vows. It was not enough to only awaken themselves; they also needed to awaken others. So, the Buddha hoped that everyone could pass on the Buddha-Dharma and go among people in this and future lifetimes. This meant they needed to form great aspirations

to transmit the Buddha-Dharma. So, they are called children of the Dharma-king; they are “Hearers with great aspirations.” This was directed at the Buddha’s followers, whom He wished would form great aspirations. If all these people could form great aspirations and eliminate all their afflictions and ignorance, in future lifetimes they would go among people and become Bodhisattvas, who transform sentient beings. So, “They also receive predictions of Buddhahood.” Now, they could receive predictions of Buddhahood. At this time, the Buddha began to bestow predictions of Buddhahood upon those who had formed great aspirations. This was “because they help the seeds of Buddhahood continue and flourish.”

So, the Chapter on Bestowing Predictions is entirely about the Buddha searching for seeds. Which seeds were mature? Who could form great aspirations and make vows, while also having already eliminated their afflictions and delusions of ignorance to attain a settled mind? In this final incarnation without Leaks, they are able to practice the Bodhisattva-path. Life after life, they would go among people and transmit the Dharma to help the seeds of Buddhahood continue and flourish.

So, the previous passage said, “At that time, Mahamaudgalyayana, Subhuti.” Maudgalyayana and Subhuti and their backgrounds have already been explained. Venerable Kasyapa believed that people suffered from poverty in this life because they had not created blessings in past lives, so in this life, he wanted to give them a chance to plant fields of blessings. That was why Venerable Kasyapa specifically begged for alms from the poor. This was what Venerable Kasyapa did. And Subhuti? He had empathy toward the poor. “People who suffered from poverty already have a hard time sustaining their own lives. How could they spare an extra meal for me?” He could not bear this, so he begged from the rich, not the poor.

The Buddha believed that neither Subhuti nor Kasyapa was right. For Subhuti, no matter how others criticized him, he was always forgiving, understanding and grateful. Although Venerable Kasyapa had criticized him, he still accepted the criticism joyfully. When the Buddha taught them about this, he was quick to change his ways. “Indeed! We must follow karmic conditions. We must follow the rules for begging for alms.” He immediately corrected himself. Having an open heart and being understanding were Subhuti’s strengths.

If we have read the Diamond Sutra, we know that Subhuti was “foremost in understanding emptiness.” He was compassionate and understanding towards others. Why was he so compassionate and understanding? This was because he saw through everything. He had mindfully comprehended the teachings given by the Buddha.

Subhuti was foremost in understanding emptiness. When the Buddha was at Jeta Grove teaching the Prajna sutras, Subhuti asked the Buddha, “How should virtuous men and women who have given rise to Bodhicitta peacefully abide in it and how should they tame their own minds?”

During one period of time, the Buddha was at Jeta Grove teaching the Prajna sutras. Subhuti requested teachings from the Buddha. “How should virtuous men and women who have given rise to Bodhicitta peacefully abide in it and how should they tame their own minds?” What is Bodhicitta? For those who have given rise to Bodhicitta, how can they continue to peacefully abide in it? This [question] was born of Subhuti’s compassion. When the Buddha taught the Prajna sutras, Subhuti was afraid they would be too profound. He worried that laypeople and practitioners in the future would not be able to comprehend. So, for these present and future practitioners, Subhuti asked the Buddha for clarification. He hoped everyone could give rise to Bodhicitta. Once they had given rise to Bodhicitta, how could they peacefully abide in it? “How should they peacefully abide in it and how should they tame their own minds?”

After we finally give rise to Bodhicitta and form great aspirations, if our minds cannot settle down peacefully, we will give rise to afflictions once more. When we give rise to afflictions, our Bodhicitta will disappear. So, Subhuti asked on behalf of the others, “How can our minds peacefully abide? When the mind gives rise to afflictions, how should we tame it?”

The Buddha said, “‘In order to abide in Bodhicitta, they must practice giving without attachment’. To deliver sentient beings, they must ‘practice delivering beings without self Only when they abide this way’ can they tame the deluded thoughts in their minds.”

When we form aspirations, we must go among people and practice giving. Bodhicitta requires practicing the Six Perfections. Of the Six Perfections, the first is giving. We must practice giving without expectations. This kind of giving transforms sentient beings. To transform sentient beings, we must “practice delivering beings without self. Delivering beings without self” means that, as we give of ourselves, we must not become attached to viewing ourselves as someone who helps others. We must give without asking anything in return. If we use modern terms, we say to give without asking anything in return. When we give, we should just give. There is no “self” that can help others. If we think, “You must always remember me,” if our “self” holds these expectations, this is not the correct [perspective]. To deliver sentient beings, we need to make them feel at ease. “Practicing delivering beings without self” is how we can peacefully abide.

In Nepal, [in 2015] an earthquake struck Kathmandu. It was a major disaster. When Tzu Chi volunteers touched down, they thought about the Great Love Villages that Tzu Chi built; were the inhabitants safe? After the earthquake, volunteers had to pass over very high mountains. The mountain road was very treacherous; there were falling rocks and landslides. Roads were blocked and cars could not go through. They could only travel by plane, and their flight on Buddha Air took them over the mountains in less than 30 minutes.

When the residents saw Tzu Chi volunteers arrive, everybody gathered around. There were so many people! Our volunteers in the blue and white uniforms were surrounded by these villagers. Everyone joyfully gathered around them and told them about their life in the past. How did they make a living? Through farming. So, all the families living there have always been impoverished. Sometimes, when the weather was not favorable, the harvest would be poor, and so on. With limited produce from the fields, the people living in this village had a difficult life.

The houses were also quite rundown. In 1993, there was a disastrous flood in Nepal. Our volunteers went to provide emergency relief. Thus we discovered that the disaster was so bad that many were left homeless. We could not bear to leave them. So, along with providing emergency relief, we also made a long-term plan to build homes for them. These were the causes and conditions behind this. But these houses have not been repaired because of their impoverished conditions, so they leak [Furthermore], with a rise in population, more schools are also needed for education. If the children are not educated, then they cannot lift themselves out of poverty. This is why we need a long-term plan for them.

The Buddha said, “To deliver sentient beings, practice delivering beings without self.” However, we need the greater self. This is not for our own sake; it is for the people that are suffering and for all sentient beings in the world. We must practice the Four Infinite Minds and the Six Perfections to transform sentient beings. Giving, upholding precepts, patience, diligence, Samadhi and wisdom, when it comes to the Six Perfections, we need to practice them just right. So, we also cannot simply think that the past has already passed, and we can forget about it.

Whenever others are in need, we must continue to have infinite loving-kindness and infinite compassion. We must still come back and consider [the people we helped before]. This is called abiding peacefully. Once we give rise to Bodhicitta, we abide in it. Of the volunteers who joined in the relief then, there are some who have gone back to Nepal now to continue their past work. This way, they tame the delusions in their heart. We do not have afflictions, but our heart is filled with the Four Infinite Minds. Although we realize everything is empty, allowing us to be rid of the thought that we are people who can help others, we still must “abide,” abide in the Bodhi-path to awakening. We awaken to the suffering of all sentient beings and the impermanence of all things.

When Subhuti listened to the Buddha teach the Dharma, he realized and awakened to the principle of emptiness. Among the Buddha’s disciples, he was said to be foremost in understanding emptiness. What is emptiness? Emptiness is the principle that all things arise and cease due to causes and conditions.

So, Subhuti, though “foremost in understanding emptiness,” was still very understanding and still very compassionate. When Subhuti listened to the Buddha teach, he could realize and awaken to the principles of emptiness. The principles of emptiness are for us not to be attached to “self.” Though in the past, he tried to think from the poor’s perspective, so he could not bear to beg for alms from them, since the Buddha had taught him in that way, he was able to accept this teaching. So, even though he “understood emptiness,” he accepted the teachings of the Buddha.

Thus he “realized and awakened to the principles of emptiness.” Among the disciples of the Buddha, he was called “foremost in understanding emptiness.” The “emptiness” we are referring to here is not saying that nothing exists. “Emptiness is the principle that all things arise and cease due to causes and conditions”

[The principle of] “emptiness” has to be applicable to our everyday living. So, “Emptiness is the principle [for] all things.” We need to understand that these things arise through the convergence of all principles. There are also conflicts created by afflictions. This is something we must understand thoroughly. So, “Emptiness is the principle that all things arise and cease due to causes and conditions.” This was the principle that Subhuti realized, that everything arises and ceases due to causes and conditions.

What about Mahakatyayana? Mahakatyayana grew up in. Avanti, in western India. He was [born] in that place. India is very large; in ancient times, every city was its own kingdom. So, he came from Avanti in western India. There was a royal teacher who had two children. Katyayana was the second child. From a young age, Katyayana followed his uncle, Asita. Everyone has heard that at Sakyamuni’s birth, the one who came to tell his fortune was Asita, the uncle of Katyayana. This Asita was a Vedic practitioner, which was a religion in India. It was a type of Brahmanism. Furthermore, he could read fortunes. Asita thoroughly understood all teachings.

When Asita reached old age, he paid great attention to Katyayana, to his nephew, his sister’s son. This is because he knew he had great capabilities. He had already told Prince Siddhartha’s fortune. Asita cried when telling the fortune. He said, “This crown prince will definitely engage in spiritual practice and thus attain perfect enlightenment. What a pity that I am already old! I do not have the causes and conditions to listen to the Great Enlightened One teach.” So, he cried. To his nephew, Katyayana, he said, “I am old, I do not have much time left. Prince Siddhartha will engage in spiritual practice and attain enlightenment. In the future you must seize the opportunity. After Prince Siddhartha attains Buddhahood, you must take the Great Enlightened One as your teacher. You must draw near to him.”

Some time later, the causes and conditions matured. Katyayana saw the Buddha and listened to the Buddha’s teachings. He then became a monastic and attained Arhatship. After that, he had a wish, which was to return to his birthplace to spread the Buddha-Dharma.

But when he was in this kingdom, Magadha, spreading the Buddha-Dharma, the king criticized Katyayana. “You are a descendent of Brahmins, of the most noble caste.” In Magadha, the four castes were strictly separated. The Brahmins were of a higher status than the Ksatriyas, because the Brahmins were ranked at the top. So, he said, “You are a Brahmin, and now you draw near to the Ksatriyas. You even regard one of them as your teacher.” One of the Ksatriyas had attained Buddhahood; Sakyamuni Buddha was from the Sakya clan. He was a Sakya, a descendent of the Ksatriyas. The king was very proud. He felt, “You are a Brahmin; how can you take refuge with a Ksatriya? Don’t you feel humiliated?”

The Buddha taught that the concept of the caste system had to be broken. So Katyayana said, “This system that creates a hierarchy of families among the social classes and splits society into these four castes causes many people to suffer greatly.” He then said, “Among the Brahmins, some people commit all kinds of crimes and do many bad things. If these people commit murder or have improper relationships or deviant views, creating all kinds of negative karma, can they still be regarded as noble?” This is how he answered the king.

He then said to the king, “If a person can practice the Path and do good deeds, become enlightened and attain Arhatship, no matter what caste he is from he will be noble. Everyone should respect this person.” He persuaded the king with many principles. After he listened, the king felt, “Yes, these are the true principles of all things.” Later, Katyayana led the king to the Buddha, paving the way for the Buddha to spread the Buddha-Dharma in that kingdom. The king took refuge with the Buddha. After this, the king freed all the prisoners who were imprisoned; he pardoned them all. Those who were dalits or untouchables, and those of the lowest caste, were all released. The king gave everyone a chance to start over. This is why everyone in that country believed in the Buddha-Dharma and all lived together harmoniously.

Of course, there are many more touching stories about Katyayana. He understood these principles and emptiness; he thoroughly knew the teachings of the Buddha and had a broad and compassionate heart. He was harmonious in his relationships. Having this superior wisdom and unobstructed abilities of eloquence, Katyayana returned to his country and was able to influence a king and save everyone who was suffering in that kingdom. He was one who listened to the teachings, who taught and spread the Buddha-Dharma; that was the kind of person Katyayana was.

Thus, we need to constantly put our hearts into flawless Dharma. With percepts, Samadhi and wisdom, the flawless [studies], we must be mindful and form great aspirations. Life after life we need to help the seeds of Buddhahood continue and flourish. This is the goal of our spiritual practice. We must always be mindful.

Episode 942 – The Blessings and Wisdom of our Final Incarnation

---

>>When we eliminate all afflictions, we are flawless in purity, Samadhi and wisdom. After cultivating blessings and wisdom for countless kalpas, we will be in our final incarnation. With flawless cultivation of contemplation, we can realize the fruit of the stage beyond learning of the Two Vehicles.

>>”At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana and others all trembled in apprehension. They wholeheartedly put their palms together and gazed reverently upwards, never lowering their gaze for a moment.”    [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>>Subhuti: Also called Born of Emptiness. While still in his mother’s womb, he knew the [truth] of emptiness and stillness. He is also called Venerable Good Manifestation, because when he was born, he manifested a good appearance.

>>Subhuti means good and auspicious. On the day that he was born, his house became completely empty. His parents were amazed. A fortune-teller predicted that this was an auspicious sign. Thus, he was given this name. Another meaning is good karma. His natural disposition was kind and virtuous, and he never competed over material things. When he renounced the lay life, he attained the truth by witnessing emptiness.

>>He also practiced loving-kindness and attained the Samadhi of no conflicts. He skillfully protected his Threefold Karma, thus he received the name Good Karma. He was also called Born of Emptiness, because when he was born his house became empty, hence the name.

>>The Buddha required the bhiksus to beg for alms, and beg from house after house in sequence. Subhuti begged from the rich, but not the poor Mahakasyapa begged from the poor, but not from the rich. Each insisted on his own view. The Buddha did not approve of either of the two and rebuked both extremes of only begging from the rich or from the poor. This is not the Middle Way of fairness and does not conform to the way of begging for alms. The true way to beg for alms is not to choose between rich and poor, or discriminate between the dirty and the clean, but with a solemn and majestic demeanor to beg from each house in sequence.

---

“When we eliminate all afflictions, we are flawless in purity, Samadhi and wisdom. After cultivating blessings and wisdom for countless kalpas, we will be in our final incarnation. With flawless cultivation of contemplation, we can realize the fruit of the stage beyond learning of the Two Vehicles.”

Spiritual practice helps us to eliminate afflictions. When our afflictions are eliminated, our hearts can be pure and undefiled. With an undefiled heart, we can be in Samadhi and through Samadhi, develop wisdom. Precepts, Samadhi and wisdom are the Three Flawless Studies. These are what, as spiritual practitioners, we cannot lack in our everyday practice. We must practice these for countless kalpas, not only for a short three or five years. Our ignorance and afflictions have accumulated in us over many kalpas. Our ignorance occupies and controls our minds. This is something that cannot be eliminated in one lifetime.

It is like trash; if a lot accumulates if we do not regularly clean up this filth, then we must put effort into clearing it all up. This cannot be done in one or two days. So, we must patiently clean it out every day. In our space, the place where we will live, we also need time to clean everything anew, so how much more so for our spiritual home, our nature of True Suchness?

Our pure intrinsic Buddha-nature is undefiled wisdom. So, it is said that to have pure and undefiled wisdom, we must find a way to clean out our spiritual home, our mind. Actually, we must earnestly build this ourselves. The capacity of our minds is the extent of our wisdom. If our minds are as vast as the universe, then the true principles of the universe will enter our minds. When our minds have no limits, when they are without bounds, in an infinite state, infinite teachings can enter our minds. To reach such an infinite state, our minds must be completely pure and settled. This is not accomplished in only one lifetime; we must practice for countless kalpas.

What should we practice? We must cultivate both blessings and wisdom. To cultivate blessings, we must go among people. We must form good affinities with sentient beings. Among myriad sentient beings we seek to be able to [recognize] afflictions. How can we then eliminate these afflictions? We must use wisdom. We must go among myriad sentient beings to cultivate blessings and develop our wisdom.

Then in our spiritual practice, this will be our final incarnation. In the process of our spiritual practice, we must start as Hearers, then Solitary Realizers. We begin by using our ears to listen to the Dharma and understand its principles. Then we must mindfully cultivate contemplation. We must earnestly contemplate and earnestly practice for a long time. What do we practice? The Four Noble Truths, the Twelve Links and the Six Perfections. These are inseparable from precepts, Samadhi and wisdom. We practice all of these together. First we listen, then contemplate, then put them into practice to experience them. We must do all of these at the same time; then we can cultivate blessings and attain wisdom. In their final incarnation, Hearers and Solitary Realizers have eliminated all afflictions. But the Buddha also wanted them to go further, to not only benefit themselves, but also turn from the Small to the Great.

The Buddha hopes we learn the principles. We must not continue to create negative affinities. We should clearly create positive affinities. We must go among the myriads of sentient beings to experience the origins and principles of afflictions and ignorance. Then we can find ways to prevent ourselves from being [carried away] by ignorance, from being dragged along by external conditions without any control. If we do not go among the myriad sentient beings, how will we have a way to eliminate dust-like ignorance and delusions? After being trained and tempered by dust-like ignorance and delusions, after undergoing this Bodhisattva-practice of going among people to develop our wisdom-life, then we are able to have “flawless cultivation of contemplation” and “realize the fruit of the stage beyond learning of the Two Vehicles.” In this process, the stage beyond learning of the Two Vehicles is called the final incarnation.

After attaining our final incarnation, we must still continue to improve; we must become Bodhisattvas. We must be completely pure and not fear being contaminated by sentient beings. This is why we must mindfully practice. We must practice to eliminate afflictions and become flawless in purity, Samadhi and wisdom. This will require a long time, so we must use our subtle and intricate wisdom to cultivate contemplation and engage in the flawless [studies]. As ordinary people, if we want to engage in spiritual practice, we cannot deviate from these teachings

“At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana and others all trembled in apprehension. They wholeheartedly put their palms together and gazed reverently upwards, never lowering their gaze for a moment.”

In previous passages, the Buddha bestowed a prediction of Buddhahood upon Venerable Kasyapa. Afterwards, there were still the other disciples who also looked forward to the Buddha calling their names and bestowing predictions of Buddhahood upon them. “Kasyapa already received a prediction. Will I be called next?” They were anxious, anxious that they might not be included. So, they “trembled in apprehension.” They were afraid and anxious. Their hearts were uneasy. So, “They wholeheartedly put their palms together.” They kept waiting and “gazed reverently upwards.” This shows how eagerly they waited, “never lowering their gaze for a moment.” This was what we discussed yesterday. I already introduced Mahamaudgalyayana.

Next, Subhuti also had his causes and conditions

Subhuti: Also called Born of Emptiness. While still in his mother’s womb, he knew the [truth] of emptiness and stillness. He is also called Venerable Good Manifestation, because when he was born, he manifested a good appearance.

When translating “Subhuti” into our language, it becomes “Born of Emptiness.” When his mother was pregnant, no matter what she saw she could realize that “Everything is empty.” His mother’s understanding of what she saw was different than before she was pregnant. So, that was while his mother was still pregnant, to say nothing of when he was born. When he was born, everything in the family’s storehouses suddenly disappeared for no reason. Everyone was panic-stricken. Why, when the young heir was born, did all their storehouses suddenly become empty? So, they invited a fortune teller to read the newborn’s fortune.

The fortune teller said, “This is a lucky omen. It relates to the fundamental principles of all worldly matters. As soon as this child was born, he could realize all principles of the world.” So, this was an auspicious sign, a lucky omen. When his mother was pregnant with him, she could completely penetrate whatever she saw to realize all principles, matters and objects are inherently empty. So, they named him “Good Manifestation.” Once he was named, all the things in the storehouses reappeared in their original places. Thus later, some people would call Subhuti. “Venerable Good Manifestation.” When he was born, the things in his home disappeared. After he was named as such, all treasures returned, a good manifestation

Subhuti means “good and auspicious.” On the day that he was born, his house became completely empty. His parents were amazed. A fortune-teller predicted that this was an auspicious sign. Thus, he was given this name. Another meaning is “good karma.” His natural disposition was kind and virtuous, and he never competed over material things. When he renounced the lay life, he attained the truth by witnessing emptiness.

Subhuti also means “good and auspicious.” After he was born, as he grew up, “His natural disposition was kind and virtuous,” meaning he was benevolent and kindhearted, “and he never competed over material things.”

When he renounced the lay life, he “attained the truth by witnessing emptiness.” After hearing the Buddha’s teachings, he learned that all matters and things were composed of the four elements. Matters are afflictions, which can stir up trouble. All these things are empty. He understood these principles, so it is said, “He attained the truth by witnessing emptiness”

He also practiced loving-kindness and attained the Samadhi of no conflicts. He skillfully protected his Threefold Karma, thus he received the name Good Karma. He was also called Born of Emptiness, because when he was born his house became empty, hence the name.

From what he heard, saw and understood, everything returns to emptiness. “He also practiced loving-kindness.” He was very compassionate. He knew that things are empty in nature, yet he was also very compassionate. Starting when he was young and later when he engaged in spiritual practice, he was always considerate of other people [He] “attained the Samadhi of no conflicts.” He had no conflicts with people, no conflicts over matters and no conflicts with the world. This shows he had a very open mind. “He skillfully protected his Threefold Karma” of body, speech and mind. He remained very firm, protecting this state of mind. So, he reached a flawless state and could keep his Threefold Karma pure. This is practicing precepts, Samadhi and wisdom, which brings purity. With such a pure mind, among the Buddha’s disciples he was respected by everyone.

So, after engaging in spiritual practice, he returned to his hometown to transform his parents. Actually, his parents already had faith in the Buddha-Dharma. When he lived at home, he inherited his parents’ faith in the Buddha-Dharma. He understood it thoroughly and thus renounced the lay life. His original lifestyle was a very wealthy one. After he renounced the lay life, he followed the Buddha’s rules. He would also go out with his alms bowl. When he went to beg for alms, he had one rule, which was to only ask the rich and not the poor.

This went on for some time. In the Sangha, many started to talk about him. The bhiksus criticized him, saying that he looked down on the poor people and that he loved visiting rich households for alms in order to get more abundant food. Later, he explained himself to everyone. He said, “This is not what I think. I am simply thinking of the poor and suffering; their life is already full of difficulties. If we asked them for alms, they would need to find an extra portion for us. They do not have enough to eat themselves, so how can they make offerings to us? For wealthy households, if I go and ask them for alms, they will not be lacking in food.” He was always thinking of others and could not bear to ask the poor for alms. So, he asked the rich and not the poor. But Venerable Kasyapa did the complete opposite. He begged alms from the poor and not the rich.

Mahakasyapa explained it like this, “I only ask the poor for alms. I ask the poor and not the rich. My reasoning is that in past lives, the poor did not create blessings. So, in this life, they are poor. I hope that these poor people will have a chance to plant fields of blessings. By having the opportunity to make offerings to monastic practitioners, they can create blessings. In a future life, they will avoid starving and will no longer lack food to eat. I hope they will eliminate the seeds of poverty so they can turn from being poor to wealthy.” He hoped that these poor people could plant thoughts of giving in their minds. Then, in the future, they could become rich and have the opportunity to leave such an impoverished environment.

This was Venerable Kasyapa’s [reasoning]. In the past, we discussed why he begged from the poor and not the rich. He asked a poor woman for a bowl of rice porridge which was rancid and not at all clean. Still, Venerable Kasyapa asked the poor woman for this bowl of [rancid] porridge. The poor woman said, “This bowl of porridge is already rancid; it is not clean.” Venerable Kasyapa did not look down on it. He said, “This is also an offering.” So, the poor woman poured this bowl of rancid porridge into Kasyapa’s alms bowl.

Venerable Kasyapa worried that the poor woman did not believe him, so he held this bowl in front of her, this bowl of filthy porridge, and drank it in front of her. The poor woman was happy and felt, “I have been unable to make offerings, but today, Venerable Kasyapa sincerely received my offering. I am sincerely grateful.” After she passed away, she was reborn in the heaven realm.

So in summary, how Venerable Kasyapa begged for alms and how Subhuti begged for alms were two completely opposite methods. One of them begged from the rich, the other begged from the poor. The Buddha disapproved of both their methods. Both were incorrect; neither of them was right. So, the Buddha scolded them both and said, “Both of you are incorrect. Whether begging from the poor or the rich, both of you are at the extremes and not following the Middle Way.”

“Actually, we must go along with conditions. When begging for alms, we follow affinities. Today when I head out, wherever I am, I start at the first house. Whether they are rich or poor, “I will meet them and [give them a chance]. At this first house, I will beg for alms. If they do not have the causes and conditions, I will take my empty alms bowl to the next house. If the second house is poor and does not give me enough food, but only a little, I will go to another, the third household, even up to the seventh household.”

“Today, my causes and conditions will be thus. Some people do not give me anything. Some people give me very little, not enough. I can still go to a second, third or even up to the seventh house. If today my conditions are to have only a bit, if today’s blessings are meager, then that is how it is. I will not walk to the eighth house.” This was the Buddha’s method of asking for alms. “If one household fills my alms bowl, then I only need to visit one house.” This was the Buddha’s system for asking for alms. Whether the household was poor or rich,

[monastics] used the same “measuring vessel.” The alms bowl was called the “measuring vessel.” This amount in our alms bowl is to help nourish our body for today. It holds enough to sustain us perfectly.

The Buddha’s system of begging for alms was in fact not to choose between poor and rich. It should not matter how dirty or how clean. Those who renounce the lay life must have a solemn and majestic demeanor when begging from each house in sequence. The “sequence” is visiting the first, then the second, begging in this order. So, Subhuti took the Buddha’s teachings to heart and corrected himself. He naturally changed his way of asking from the rich and not asking from the poor. He began to follow the Buddha’s teachings and begged from both the rich and the poor. He began changing his ways. As for Kasyapa, he thought, “I want to cultivate ascetic practices; I want to face suffering sentient beings.” The Buddha knew this was Kasyapa’s weakness, so He let him continue. The Buddha could not do anything about it. Although his method was incorrect, he was unable to change his ways, so the Buddha let him be.

In conclusion, when learning the Buddha’s teachings, we must be very pure. We must place great importance on the law of karma. In the Sangha, conflicts still existed. They all equally engaged in spiritual practice, but there were those who were critical of others. Think about it; in the past, the Buddha’s Sangha was like this, society was already like this, to say nothing of the present? In spiritual practice, we must understand that when it comes to the Dharma, everything returns to emptiness. How can we allow our nature of True Suchness to be constantly expressed in our daily living? This is the direction of our spiritual practice. So everyone, please always be mindful!

Episode 941 – Wishing to Attain Predictions of Buddhahood

---

>> When there is a wish in our hearts, we are uneasy for fear it will not be achieved. These disciples engaged in practice together and reached faith and understanding. They described the Parable of the Poor Son. They were wholeheartedly earnest and respectful and wished to attain predictions of Buddhahood.

>> “That Buddha’s lifespan will be 12 small kalpas: Right Dharma will abide in the world for 20 small kalpas, and Dharma-semblance will also abide for 20 small kalpas. Radiant Light World-Honored One’s circumstances will be as such.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “At that time, Mahamaudgalyayana, Subhuti and Mahakatyayana all trembled in apprehension. They wholeheartedly put their palms together and gazed reverently upwards, never lowering their gaze for a moment.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “Mahamaudgalyayana” means “bean-picker.” That was his family name. It was because his ancestors had prayed to a tree spirit that they had been blessed with an heir.

---

“When there is a wish in our hearts, we are uneasy for fear it will not be achieved.
These disciples engaged in practice together and reached faith and understanding. They described the Parable of the Poor Son.
They were wholeheartedly earnest and respectful and wished to attain predictions of Buddhahood.”

If we have a wish in our minds, we will also have worry and fear, for a mind that seeks something is also concerned with gain and loss. Will we get what we wish for? Once we get it, will we lose it again? The mindset of gain and loss that comes with expectations is also a kind of affliction.

Perhaps we still remember from the Chapter on Faith and Understanding the four great disciples of the Buddha, Subhuti, Mahakasyapa. Katyayana and Maudgalyayana. These four disciples stepped forward; they arose from among the assembly, came before the Buddha and repented reverently before Him, because in the past they all had held fast to the Hearer Vehicle. They had felt that the Great Vehicle Dharma was something meant for others, unrelated to them as monastic practitioners. So, they did not take this Dharma into their hearts. They only looked after themselves and practiced for their own awakening.

This continued until the Lotus Dharma-assembly, when the Buddha praised the enlightened state of the Buddha, which everyone intrinsically possesses. As this happened, Sariputra attained a deep realization of the Buddha’s intent. Since Sariputra realized the Buddha’s original intent, the Buddha bestowed a prediction upon him that he would attain Buddhahood in the future. These words profoundly inspired everyone, especially those four disciples. In unspoken agreement, they stood up from among the assembly, went before the Buddha and described how they had sat before the Buddha and listened to teachings for so many years. In the past, they were simply attached to the Small Vehicle teachings, so they had lost out on the many wondrous Great Vehicle teachings. They were like that poor son. He had left his rich family and wandered here and there for what had already been a very long time. He was getting old, had begun to become aware that he had nothing at all, but just begged here and there to survive.

One day, in front of an elder’s gate, he stuck his head in for a quick look. When the elder caught sight of him he knew, “This is my son! Quickly, you over there; help me bring my son home!” When everyone heard the elder’s words, they immediately went to find, capture and forcibly drag him back. He was frightened! “Confused and dazed, he collapsed upon the ground.” He was so frightened he actually fainted! The elder said, “Do not forcibly drag him back. Bring him around with cold water. Wash his face with cold water to wake him, and then let him go.”

The elder then set about devising a method, thinking to employ his son to do manual labor so that he could gradually approach him. He then brought him into his luxurious mansion so that his son could learn about the treasures decorating the inside and about what was contained in the storehouse. He helped him know the wealth that came and went, know how to balance his accounts. Although the poor soon knew the value of these things and the methods of obtaining them or giving them away, he still never dared to think, “These are things I could use for myself.” One day the elder invited all of the kings and ministers together, as well as his family and followers. When everyone had arrived, he suddenly declared to everyone, “This is in fact my son. He is my own son, born to me. I am his father.”

In the Chapter on Faith and Understanding, there is a very long passage explaining this. These four disciples had already thoroughly understood. “I have already entered the Tathagata’s house. Everything in the house of the Tathagata has always been mine. The Buddha has told us that all of us intrinsically have Buddha-nature. We too have the chance to attain Buddhahood. Sariputra has already received a prediction of attaining Buddhahood in the future. We are just like him; we too can receive the Buddha’s predictions.” So, in the Chapter on Medicinal Plants, the Buddha began to explain how the one rain universally moistens the earth, how the Dharma is impartial. The impartial Great Dharma nurtures all things upon the earth. If we accept the Dharma, our nature of True Suchness and wisdom-life are moistened by Dharma-rain.

Then, in the Chapter on Bestowing Predictions, He bestowed a prediction upon Venerable Kasyapa. Everyone was very happy for him, and everyone had hopes for themselves. Sariputra had received a prediction, as did Venerable Kasyapa. The others’ hopes had been raised. This is what they all wished for, but they were “uneasy for fear that it would not be achieved.” Everyone hoped to attain the Buddha’s prediction, but at the same time they were uneasy. “Perhaps He will not choose me. Is there any chance the Buddha will name me to receive a prediction?” So, because of this mindset of gain and loss, they were “uneasy.”

They felt that among those who had practiced and achieved faith and understanding together, after Venerable Kasyapa, there were still more. There was Maudgalyayana, Katyayana and Subhuti. They had not yet been named. They had also come forward at the same time and together described the Parable of the Poor Son.

They were “wholeheartedly earnest and respectful.” It was not only Subhuti, Katyayana, Mahakasyapa and Maudgalyayana who were like this. There were also others, all “wholeheartedly earnest and respectful.” All wished to receive predictions of Buddhahood from the Buddha.

This is a universal feeling; they had practiced together in the same place and all followed the Buddha into the monastic life. Now the Buddha was telling them that anyone could attain Buddhahood, that everyone intrinsically has Buddha-nature. He also expressed the fact that He understood the hearts of His disciples. If the disciples could understand what was in the Buddha’s mind, how could the Buddha not possibly understand what was contained in theirs? Who was able to resonate with the Buddha’s heart and had already accepted the Buddha-Dharma? This was what the Buddha understood best. Thus He had begun bestowing predictions. In the Chapter on Bestowing Predictions, He had already bestowed predictions upon Kasyapa.

In the previous passages, He had already described how Kasyapa will attain Buddhahood in the future, how his epithet will be Radiant Light, how his land will be called Radiant Virtue. His people, family and followers there, as well as the features of that land, were all described one by one. The lifespan of that Buddha, the eras of Right Dharma and. Dharma-semblance will all be a very long time. These are the fruits Radiant Light Buddha will attain in the future. But that future is still far off. He will first have to serve 300 trillion Buddhas, have to respectfully serve in the presence of 300 trillion Buddhas.

Whenever Buddhas are in the world, he engages in spiritual practice and reverently serves Them. When there is no Buddha in the world, he likewise devotes himself to serving others, engaging in spiritual practice among them. These were the great predictions the Buddha bestowed upon Venerable Kasyapa; in particular that his lifespan would be so long, that his land would be so magnificent and that all his family and followers would be wise and all form Great Vehicle aspirations. Of course, everyone was envious of this!

Next, the passage says,

“At that time, Mahamaudgalyayana, Subhuti and Mahakatyayana all trembled in apprehension. They wholeheartedly put their palms together and gazed reverently upwards, never lowering their gaze for a moment.”

At that time, there was Mahamaudgalyayana, Subhuti and Mahakatyayana. We can still remember that at the time, they all came before the Buddha at the same time as Venerable Kasyapa to relate the Parable of the Poor Son, showing that they had all achieved realization and understanding of the Buddha-Dharma. Now Kasyapa had already received a prediction. At that point, “at that time,” was when. Maudgalyayana, Subhuti and Mahakatyayana “all trembled in apprehension. They wholeheartedly put their palms together and gazed reverently upwards, never lowering their gaze for a moment.” We can probably understand how they felt.

“Kasyapa has already received a prediction. Will we be next?” There were three of them, and each of them was thinking, “It will probably be me next.” However, since there were three, one had to come before the others. Who would be first, and who would be last? Thus, they were afraid and uneasy.

“Mahamaudgalyayana” means “bean-picker.” That was his family name. It was because his ancestors had prayed to a tree spirit that they had been blessed with an heir.

So, regarding Mahamaudgalyayana, the name “Mahamaudgalyayana,” means “bean-picker.” That was his family name. It was because his ancestors had prayed to a tree spirit that they had been blessed with an heir. Thus this was Maudgalyayana’s ancestral name. Really, it was just his surname. Among all of the Buddha’s disciples, he was known as the foremost in spiritual powers.

Once, the Buddha was staying near Anavatapta Pond. On the day of the full moon, the fifteenth day of the lunar month, “the day of the full moon,” the Buddha wanted to teach the precepts to His disciples. While the Buddha was at Anavatapta Pond preparing to teach the precepts to them, Sariputra was nowhere to be seen. This was because Sariputra had been sent to handle something at Jeta Grove in Sravasti. There was construction in Jeta Grove and it was Sariputra’s responsibility to supervise it, to oversee the construction going on there. Now, the Buddha wished to teach the precepts, but He was missing Sariputra by His side. So, the Buddha told Maudgalyayana, “Maudgalyayana, go at once to Jeta Grove and return with Sariputra. Tell him that I would like him to come back at once. Go there immediately.”

Then, Maudgalyayana, using his spiritual powers to transport himself, arrived at Jeta Grove. He told Sariputra, “The Buddha would like you to return at once to Anavatapta Pond. Hurry back immediately. Very well, I will respect the Buddha’s summons. Thank you for coming to inform me. However, we are so rarely together. Come on! Let’s play a game! I will take off my belt. You take my belt and tie it to Mt. Sumeru.” At this point, Sariputra took off his belt and placed it upon a rock. Maudgalyayana went to take the belt and when he could not move it, then he knew that. Sariputra was playing games with spiritual powers. Using his strength and his spiritual powers, he shook the belt loose. Maudgalyayana then took the belt, threw it over Mt. Sumeru and bound it to Mt. Sumeru. Sariputra then took the belt, pulled it and tied it to the Buddha’s lion throne. The two were using the belt to play with their spiritual powers.

Then, when the two saw everything had settled down, they tried to release the belt. But they could not move it at all. So, Sariputra turned to Maudgalyayana and said, “See how the belt is wrapped around the Buddha’s lion throne! We cannot move it with all our strength! The two of us can move Mt. Sumeru, but even through our combined efforts, we cannot move the Buddha’s lion throne. So, we should know that with the Buddha’s myriad virtues, the virtues realized by the Buddha, with His myriad virtues and abilities, if we compare ourselves to Him, we are still so far away. We are so far away; we are not even close. So, our spiritual powers are truly inferior to the Buddha’s. We should respect the Buddha’s spiritual powers. Alright, the game is over. Come! Let us hurry back to the Buddha, but let me first hand off the construction work. Maudgalyayana, you go back first. I will be there shortly.”

Maudgalyayana then again used his spiritual powers to transport himself to arrive before the Buddha. What?! Sariputra was already there, sitting peacefully beside the Buddha! After Maudgalyayana hurriedly paid respect to the Buddha, he asked the Buddha, “Sariputra left after me, so how could he possibly have arrived at Your side before me? Could I have already lost my spiritual powers? Now I am doubting my spiritual powers.” The Buddha told him, “That is not so. Among all of my disciples, you are still foremost in spiritual powers”. No one’s spiritual powers are greater than yours. You will always be foremost in spiritual powers.”

The Buddha then expounded upon the precepts, with all His disciples sitting around Him. When He finished teaching, He returned to Sravasti. This news of Sariputra and Maudgalyayana playing games with their spiritual powers quickly spread. Everyone exclaimed, “Sariputra is amazing! Not only is he foremost in wisdom of all the Buddha’s disciples, but now he has even surpassed Maudgalyayana. Sariputra’s spiritual powers have surpassed Maudgalyayana’s; no one can compare with him!” The news of this also spread. Though Maudgalyayana heard it, not only did he not allow this rumor to influence him and make him unhappy, conversely he was pleased. “We’ve loved and respected each other since youth. When Sariputra is praised by others, it is like I myself am being praised, so I am also happy.”

When Sariputra found out about this, he went to the Buddha and said, “Venerable Buddha, it is not fair. He and I were just playing games with our spiritual powers. Maudgalyayana let me win. I understand Maudgalyayana. He respects me, so he let me win. For them to criticize him like this is not fair. Venerable Buddha, I hope you can use skillful means to reveal this and make everyone again respect Maudgalyayana for being foremost in spiritual powers.”

The Buddha was very pleased at the way these two disciples respected one another and mutually helped each other to succeed. So once, when the Buddha was teaching, He had a sudden inspiration. He turned to Maudgalyayana and said, “Come! So many are assembled here listening; why don’t you demonstrate your spiritual powers?” So, he demonstrated his power of transportation by standing with one foot where he was while the other stepped over Mt. Sumeru to reach Brahma Heaven. When they heard sounds from Brahma Heaven, everyone was stunned. “It is Maudgalyayana after all who is worthy to be called foremost in spiritual powers!”

Actually, in our spiritual practice we should have the heart of a child; we should go back to having the heart of a child. They too thought, “Let us play a game!” They never imagined it would start such a debate. Fortunately, the Buddha returned to Maudgalyayana the title of “foremost in spiritual powers.” In fact, both their minds were free of hindrances. Our spiritual practice should be like this. We should look upon everyone’s accomplishments as if they were our own, to say nothing of the joy we feel when our good friends are praised by others. Good friends help each other to succeed and help restore one another’s reputation. The relationship between master and disciple and between friends is really quite moving. So, let us always be mindful!